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Archive for the ‘sacraments’ Category

 [Insert ritual apologies for negligent posting here]

— 1 —

What are my excuses?

  • Holiday & family – all of them at one time or another. #Blessed!
  • Homeschooling
  • Recovering from one project
  • Gearing up for another…or two.
  • Pondering Stuff. Really trying to get that Guatemala e-book finished.
  • A news cycle that is impossible to keep up with
  • Widespread insanity that would take 28 hours a day to address.
  • Wrestling with the temptation to do just that – to add one’s voice to to the cacophony, to come up with the Hottest Take of All.
  • Deciding that it would be better to talk with the kids, do stuff with the kids and read books instead.
  • Lost. But not for too much longer! Season 6 is almost halfway done. It will be sad when it’s over, but also somewhat of a relief. It’s kind of exhausting.
  • Planning travel. You know that was in there – obsessively Kayak-ing, AirBnB-ing and TripAdvisor-ing always puts me into radio silence elsewhere.

 — 2 —

That said a few links and notes. First a link: From Aletia, a nice piece on Rorate Caeli Masses. What rot to discourage, get rid of or outright suppress such traditions. In the name of..who knows what. So pagans and the National Council of Churches would like us more? Bah. 

First of all, since the Mass is normally celebrated right before dawn, the warm rays of the winter sun slowly light up the church. If timed correctly, by the end of Mass the entire church is filled with light by the sun. This speaks of the general theme of Advent, a time of expectation eagerly awaiting the arrival of the Son of God, the Light of the World. In the early Church Jesus was often depicted as Sol Invictus, the “Unconquered Sun,” and December 25 was known in the pagan world as the Dies Natalis Solis Invicti (Birthday of the Unconquered Sun). Saint Augustine makes reference to this symbolism in one of his sermons, “Let us celebrate this day as a feast not for the sake of this sun, which is beheld by believers as much as by ourselves, but for the sake of him who created the sun.”

Connected to this symbolism is the fact that this Mass is celebrated in honor of the Blessed Virgin Mary, often referred to by the title “Morning Star.” Astronomically speaking the “morning star” is the planet Venus and is most clearly seen in the sky right before sunrise or after sunset. It is the brightest “star” in the sky at that time and heralds or makes way for the sun. The Blessed Mother is the true “Morning Star,” always pointing us to her Son and so the Rorate Mass reminds us of Mary’s role in salvation history.

Secondly, it echoes to us the truth that the darkness of night does not last, but is always surpassed by the light of day. This is a simple truth we often forget, especially in the midst of a dark trial when the entire world seems bent on destroying us. God reassures us that this life is only temporary and that we are “strangers and sojourners” in a foreign land, destined for Heaven.

— 3 —

To prove how tardy I am in these takes, here’s a link from 11/21 – a wonderful homily from Fr. Roger Landry on the Feast of the Presentation, reflecting not only on that feast, but on its traditional association with contemplative religious:

But Zacchaeus didn’t care. He wanted to see the Lord and none of these obstacles was going to stop him. His example challenges each of us to consider what is the extent to which we go, what trees or obstacles we’ll climb, in order to see Jesus more clearly. Are we capable of being accounted fools for Christ for following those means that others might consider silly if they will bring us into greater relationship with Jesus? Contemplatives are those who seek to overcome all obstacles to come to be with Jesus, to be perpetually looking at him who is passing by. Monasteries are like great tree houses in which they can be looking out for the Lord and praying for all of us. Similarly, Zacchaeus is a model of immediate receptivity. Jesus said to him, “Come down quickly,” and that’s precisely what he did. He didn’t delay. He received Jesus into his home in a consequential way, doing reparation for whatever wrong he had done in a super-compensatory way. God wants our quick response as well. And when we welcome him, we welcome the salvation that the Savior brings. Contemplatives show us the priority of this welcome!

— 4

I am usually the curmudgeonly skeptic when it comes to tech in the classroom, but this looks quite interesting:

The game provides far more interactivity than is possible by listening to a traditional lecture or reading a text,” said Susan Sutherland, lecturer at Texas A&M. “It delivers a tangible way for students to not only recognize works of art, but to explore the context in which they were created. As students are immersed in the game, they build strategic thinking skills and gain knowledge to motivate them to keep playing and learning. The goal of the class is not only to increase their knowledge and have fun playing the game, but to spark interest in further research on the Medici, or perhaps even to go to Florence to see the art and architecture that they have studied!”

— 5 –

Current reads:

  • The Yearling – I’m (re)reading this along with my son. I haven’t read it since I was about 12 years old, an experience that had quite an impact on me. I loved the book, was thunderstruck by the end, and sobbed, probably for days. As I re-read, I understand the book’s appeal to me, aside from what would appeal to anyone: the lush, precise descriptions, the humor, the humanity. It’s the fact that Jody is an only child and feels that only-ness quite deeply, yearning, as he does, just for something living to call his own and care for. Yes, I can see how that would appeal to only-child me.
  • If you’ve never read The Yearling, give it a try. It’s not a young children’s book, although strong readers can certainly enjoy it. It won the Pulitzer Prize, for heaven’s sake.
  • I grabbed a  copy of The Nine Tailors in the “free” bin at Second and Charles. I had probably read it as a teen – I think I read all the Lord Peter Wimsey novels then – but it has been a while, and it’s a pleasure to  be back in that world, even as all the bell-tolling business is certainly impenetrable to me.
  • Today on the “new” shelf at the library I picked up The Leper Spy, which was an interesting, if padded account of the life of a Filipino woman who did some important espionage work for the Filipino Resistance and the Americans during the Japanese occupation. It is one of the books that would have done just as well as a long-form magazine article, but because those sorts of things have no home anymore, a book it is.
  • Joey Guerrero was in her early 20’s when she contracted leprosy. The hook of the story is that she used her condition as an asset in resistance – she was able to move about among the Japanese occupiers, gathering and passing along information, because the Japanese would go out of their way to avoid being close to her.
  • The book, however, is odd. Perhaps because there is not enough detail on Joey’s wartime activities, the author has to basically offer us a history of World War II in the Philippines to give us enough for a book. Which is fine, for those of us who don’t know a lot about it. The problem though, is that since the actual Joey Guerrero-in-wartime material is so sketchy – seriously, maybe ten pages out of the first hundred – the reader is left wondering if this person really merits a book-length treatment. That’s why I think a shorter account would pack a bigger punch.
  • It was definitely worth a couple of hours of my time, though – more worthwhile than scrolling hopelessly through the news online! The author treats Joey’s deep Catholic faith with great respect, although right off the bat he gets the definition of the Immaculate Conception wrong, and honestly, when that happens, it makes me want to toss the book right there because, really? Can I trust you at all now? But I forged on, hoping that was just a blip. But can we put it in some Manual of Style somewhere? THE IMMACULATE CONCEPTION ≠ VIRGINAL CONCEPTION OF CHRIST, PEOPLE.
  • The latter part of the book tells an interesting tale, as well, for after the war, Guerrero eventually made her way to the Carville, Louisiana facility for Hansen’s Disease patients – and the story of her fight to enter the country and stay here is instructive, particularly considering contemporary immigration debates.

— 6 —

One brief jaunt this week (although it’s Thursday night as a write this, and Friday usually sees Jaunts – go to Instagram Stories to follow whatever might happen in that regard) – to Red Mountain Park,  a vast tract of land that is slowly but surely being developed with trails, adventure areas, and highlights of the mines that once were active there.

Frank Gilmer and John T. Milner founded the Oxmoor Furnaces and opened Red Mountain’s first commercial ore mine in late 1863. This mine became known as Eureka 1 and is located on Red Mountain Park. In 1864, Wallace McElwain built the Irondale Furnace (Cahaba Iron Works) and supplied it with iron ore via tramway from the nearby Helen Bess mine. Union troops, led by General James H. Wilson, destroyed both furnaces as they swept through Alabama late in the war. These early furnaces laid the foundation for future growth and prosperity. Soon enough, the “secret” of Red Mountain would be a secret no more.

The last mine closed in 1962.

This time we headed to a newly -developed section, containing a recently re-opened mine entrance and, for some reason, giant Adirondack chairs.

 

 

The photo on the far right was taken through a grate. Don’t worry. You really can’t go in the mine. 

 

— 7 —

Advent family devotional! Get it instantly! For .99!

St. Nicholas day is a few weeks away….and don’t forget Bambinelli Sunday!

 

St. Nicholas pamphlet. 

St. Nicholas Center website. 

Looking for Christmas gifts? Try here!

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— 1 —

It’s the feastday of St. Clare! I’ll refer you to last year’s post on her, with links to biographical material and her letters, as well as photos from our own trip to Assisi.

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If you read nothing else, take a look at her letters, especially those to Agnes of Prague.  

From last year’s post: 

Agnes was the daughter of a king and espoused to the Emperor Frederick, who remarked famously upon news of her refusal of marriage to him, “If she had left me for a mortal man, I would have taken vengeance with the sword, but I cannot take offence because in preference to me she has chosen the King of Heaven.”

She entered the Poor Clares, and what makes the letters from Clare so interesting to me is the way that Clare plays on Agnes’ noble origins, using language and allusions that draw upon Agnes’ experience, but take her beyond it, as in this one. 

 

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There are no photographs allowed inside the Basilica of S. Chiara in Assisi, which is where the original San Damiano cross is now kept. Here’s Ann Engelhart’s lovely painting of the San Damiano cross from Adventures in Assisi. 

 

9. Santa Chiara basilica - spread 8 copy

— 2 —

And….the first week almost done. Driving to and from school has happened several times. I am loathe to say too much about that because, I admit, I’m superstitious. Or, as I prefer to say it, I believe there is wisdom and truth in old adages like “Don’t count your chickens before they hatch.”

So all I’ll say is that for me, my level of tension has decreased as the week as progressed. The fact that the new anti-texting-while-driving law took effect on 8/1 has helped. Not that I don’t see people still studying their phones on the road, but I’m hoping those numbers will, indeed, decrease and the risk to others decrease as well.

 

— 3 —

Speaking of Alabama….this is for you, in case you need to be amused. I guess it’s basically the same crew that does SEC Shorts – I don’t care a wit about football, but I find any kind of subculture – including fandom – fascinating, and always enjoy some precision satire and observation. These are hit and miss, but when they’re on, they’re really funny.

So they’re doing these. Some are weaker than others in both writing and acting, but my favorites are:

 

And the one on “southern” accents in movies…and bless your heart is okay, too. 

It’s just fun because they’re filmed in Birmingham, and the sights and sounds are familiar – there’s one about the challenge of eating healthy in the south that has a snip of the guy running in the park, distracted by an ice cream truck, which is very funny because he’s in Railroad Park where there’s always an ice cream song driving the world mad with its tunes….

Also – in one of the videos, “Things you never hear people saying in the South” – there’s reference to a wedding being scheduled on a football weekend. A few years ago, when I was living in the front-porch neighborhood (still missed – but we just needed a different space…), I was walking and overheard a woman talking on the phone on her front porch very loudly: 

“Okay, I know  the game will be on, but no, I am not putting a TV in the room during the reception.  There’s sports bars down the street – you all can just leave and go down there if you want….”

 

]— 4 —

This is a site to which I used to refer readers all the time: Aid to the Church in Need. It’s a good place to find projects to help and also provides helpful insight into the life of the Church around the world.

— 5 —

Edited – I miscopied the template and have been skipping #5 – thanks for noticing!!

Homeschooling is slowly getting rolling. We had a friend over on one day, and have had various other appointments, but next week looks clear. We’ve gotten going on math, and yesterday, he had his first good morning of “unschooling” – that is just reading and talking, and then recording what he’d read about. This won’t be a “comprehensive” education, but it will be…something.

— 6 —

The Jungle: It was my older son’s summer reading, so I joined in…the fun. Well.

On one level, it’s an “easy” read (for most of the book), because Sinclair was a journalist and tended to get right to the point and had great descriptive skills. It didn’t hurt that what he was describing was so vivid and visceral and the story of unrelenting misery so compelling, if…unrelenting.

For those of you who don’t know, The Jungle was the fruit of a couple of months Sinclair spent in Chicago in the early 20th century, examining the meatpacking industry and the lives of the immigrant workers in that industry. The focus of the story is an extended Lithuanian family and the young man who marries into that family, named Jurgis.

It’s all pretty devastating. The slaughterhouses and packing facilities are brutal and filthy. The workers’ lives are miserable and that misery is unrelenting. It’s all described quite vividly and, spoiler alert: No, things don’t get better. It’s just one thing after another.

Sinclair has a point in this, though. He was a strong socialist, and while most people associated The Jungle with the story told about the industry and the resultant formation of the FDA as a result of the outcry raised by the book, Sinclair’s main intention was to raise sympathy for the workers.  He was always a little distressed that the social activism inspired by the book was focused on the industry rather than the fundamental equation of American capitalism of the time – as he saw it – that made workers nothing more than cogs in a machine (or pigs on a killing line) for the purpose of enriching a relatively few.

It’s a mostly interesting book – until the last sixth, or so, when Jurgis discovers socialism and does so mostly by listening to speeches. Speeches that we are privileged to share in, also. Page. After page. After page. Thousands of words of socialist uplift, Comrade.

It’s important and interesting to encounter even that part of the book, in my mind, because of the spiritual associations. Jurgis experiences no less than a spiritual conversion that gives his life a transcendent meaning and binds him to others.

But still….it’s very boring.

As a whole, though, a book worth reading, even for young people. I quibble with a lot of school assignments, but I think this was a good choice as an introduction to the study, this year, of the second half of American history and literature. It vividly brings you into another world and lays out issues that gather up the promises of the first half of history that you studied last year then sets them in this new situation and demands you answer the question, What now? 

— 7 —

And, oh my heavens, speaking of immigration and American hopes and dreams – on a more positive note –  if this article has passed your various newsfeeds by, take a look and catch up. And then, if you’re like me, make the decision (again!) to stop the griping, be grateful, and jump back into this life business full-tilt, creating and giving what you can:

In 1956, blood spilled as Hungarians revolted against Soviet control. Hideg and his wife, a pianist, risked execution as they fled Budapest under cover of darkness. They sneaked past Russian infantry and escaped first to Austria and then New York City in early 1957. Hideg got a job as a janitor, and after work he’d race to Birdland and other Manhattan jazz clubs to see his heroes.

In 1961, he and his wife loaded up their old DeSoto and headed west, flat broke, stopping at bars along the way to play for food and gas money, Hollywood or bust….

 

….“I did not come to this country to be a burden on the state,” says Hideg, who has resisted signing up for many entitlements available to seniors.

He chose the musician’s life, he says, and has no regrets. If he has a message for others, Hideg tells me, it’s that doing something you love will serve you well. And another thing: Don’t hesitate to ask friends for help if you need it.

“He’s not a shy guy, but it’s not easy for him” to accept money, says Hideg’s longtime buddy Laszlo Cser, a retired musician and L.A. City College professor. “Lately he’s more willing to go along.”

Louis Kabok, a local bass player who knew Hideg in Hungary, fled at about the same time. He says his friend’s high spirits in the face of hardship and advancing age don’t appear to be an act.

“To tell you the truth, I never met another person in my life who has his kind of attitude,” says Kabok. “He just has an idea of the way he wants to live his life, and he’s doing it.”

Indeed, for all his troubles, Hideg glows. His silver hair is as thick as his Hungarian accent. His grin is young, timeless and broad, the grin of a man who’s in on a secret.

Whatever day it is, the weekend is coming soon, and Hideg lives for Friday and Saturday.

He can’t bang the skins in the quiet environs of his apartment building, so every Saturday, he stays drummer fit with a two-hour workout at Stein on Vine in Hollywood, the legendary music shop where he jams with gray-bearded buddies and it’s the 1950s all over again.

In the video attached to the story – worth a few minutes of your time – Mr. Hideg says, “I live alone…and I don’t have a family. But I am not lonely because I have my friends, I have God, I have my drums….when I play, I concentrate on the music. I don’t care about anything else…”

(The Go Fund Me campaign has raised a bunch for Mr. Hideg.)

 

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Today.

From B16, a General Audience talk, an introduction to Cyril, from 2007. In it, we see two important truths emphasized. First, the importance of theology, which is not pointless nit-picking, but rather part of the journey to clarify the mysteries of faith as far as is humanly possible. Secondly, the Christian faith as one rooted in revealed truths, and the Body of Christ has a responsibility to guard and share those truths faithfully.

Today too, continuing our journey following the traces left by the Fathers of the Church, we meet an important figure: St Cyril of Alexandria. Linked to the Christological controversy which led to the Council of Ephesus in 431 and the last important representative of the Alexandrian tradition in the Greek Orient, Cyril was later defined as “the guardian of exactitude” – to be understood as guardian of the true faith – and even the “seal of the Fathers”. These ancient descriptions express clearly a characteristic feature of Cyril:  the Bishop of Alexandria’s constant reference to earlier ecclesiastical authors (including, in particular, Athanasius), for the purpose of showing the continuity with tradition of theology itself. He deliberately, explicitly inserted himself into the Church’s tradition, which he recognized as guaranteeing continuity with the Apostles and with Christ himself.

But the old conflict with the Constantinople See flared up again about 10 years later, when in 428 Nestorius was elected, a severe and authoritarian monk trained in Antioch. The new Bishop of Constantinople, in fact, soon provoked opposition because he preferred to use as Mary’s title in his preaching “Mother of Christ” (Christotòkos) instead of “Mother of God” (Theotòkos), already very dear to popular devotion. One reason for Bishop Nestorius’ decision was his adherence to the Antiochean type of Christology, which, to safeguard the importance of Christ’s humanity, ended by affirming the division of the Divinity. Hence, the union between God and man in Christ could no longer be true, so naturally it was no longer possible to speak of the “Mother of God”.

The reaction of Cyril – at that time the greatest exponent of Alexandrian Christology, who intended on the other hand to stress the unity of Christ’s person – was almost immediate, and from 429 he left no stone unturned, even addressing several letters to Nestorius himself. In the second of Cyril’s letters to Nestorius (PG 77, 44-49), written in February 430, we read a clear affirmation of the duty of Pastors to preserve the faith of the People of God. This was his criterion, moreover, still valid today:  the faith of the People of God is an expression of tradition, it is a guarantee of sound doctrine. This is what he wrote to Nestorius:  “It is essential to explain the teaching and interpretation of the faith to the people in the most cyrilofalexandriairreproachable way, and to remember that those who cause scandal even to only one of the little ones who believe in Christ will be subjected to an unbearable punishment”.

In the same letter to Nestorius – a letter which later, in 451, was to be approved by the Council of Chalcedon, the Fourth Ecumenical Council – Cyril described his Christological faith clearly:  “Thus, we affirm that the natures are different that are united in one true unity, but from both has come only one Christ and Son; not because, due to their unity, the difference in their natures has been eliminated, but rather, because divinity and humanity, reunited in an ineffable and indescribable union, have produced for us one Lord and Christ and Son”. And this is important:  true humanity and true divinity are really united in only one Person, Our Lord Jesus Christ. Therefore, the Bishop of Alexandria continued:  “We will profess only one Christ and Lord, not in the sense that we worship the man together with the Logos, in order not to suggest the idea of separation by saying “together’, but in the sense that we worship only one and the same, because he is not extraneous to the Logos, his body, with which he also sits at his Father’s side, not as if “two sons” are sitting beside him but only one, united with his own flesh”.

And soon the Bishop of Alexandria, thanks to shrewd alliances, obtained the repeated condemnation of Nestorius:  by the See of Rome, consequently with a series of 12 anathemas which he himself composed, and finally, by the Council held in Ephesus in 431, the Third Ecumenical Council. The assembly which went on with alternating and turbulent events, ended with the first great triumph of devotion to Mary and with the exile of the Bishop of Constantinople, who had been reluctant to recognize the Blessed Virgin’s right to the title of “Mother of God” because of an erroneous Christology that brought division to Christ himself. After thus prevailing against his rival and his doctrine, by 433 Cyril was nevertheless already able to achieve a theological formula of compromise and reconciliation with the Antiocheans. This is also significant:  on the one hand is the clarity of the doctrine of faith, but in addition, on the other, the intense search for unity and reconciliation. In the following years he devoted himself in every possible way to defending and explaining his theological stance, until his death on 27 June 444.

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Benedict’s General Audience talks on great Church figures were collected into books by several Catholic publishers, including Our Sunday Visitor. I wrote study guides for two of them: his talks on the Apostles, and those on the Greek and Latin Fathers. You can find the latter in a pdf form here, and it is still useful for both individual and group study, I believe. The questions for the unit including Cyril of Alexandria:

1. Cyril of Alexandria is remembered for his defense of Christian orthodoxy against Nestorius. What did Nestorius claim?

2. What did Cyril say was wrong with Nestorius’s teaching? Why was this conflict just as much about Jesus as it was about Mary?

3. What was at stake in this controversy? What is the deeper reality that concerned Cyril?

4. Why was Hilary of Poitiers exiled? What did Hilary do during his exile?

5. How did Hilary’s approach combine adherence to truth with pastoral sensitivity?

6. How, according to Hilary, do we come into relationship with Christ? How does this change us?

7. What role do the words of baptism play in the thought of Hilary?

8. Where did Eusebius of Vercelli live and minister? What was the spiritual condition of this area?

9. What role did his monastic establishments play in his ministry? 10. What was Eusebius’s time in exile like? What did he accomplish?

11. How did Eusebius encourage his clergy and people to keep their spiritual balance?

12. What were the conditions in Turin during the ministry of Maximus?

13. To whom were many of his homilies addressed? Why?

14. What did Maximus have to say about wealth?

15. How did Maximus come to be involved in a role in the civic life of the community?

Questions for Reflection

1. The Fathers in this session, as well as in the rest of the book, grappled with questions of Jesus’ identity. Why was this not a simply academic question? Why was it so important to them? How does our sense of Jesus’ identity impact our own spiritual lives?

2. Eusebius emphasized monastic establishments as centers for spiritual renewal and pastoral ministry in his area. Why do you think he did this? Why was monasticism such an important factor in Christian life for the next millennium? What role does monasticism play in today’s Church and world?

3. Maximus spoke strongly to the people of his community about their relationship to wealth and material things. What do you think he would say to us today?

4. Pope Benedict cites Hilary’s “spirit of reconciliation” in dealing with those who cannot quite affirm the fullness of faith. Are there areas of life in which you have reached out and built relationships with those with whom you disagree? What is the foundation of such a relationship?

5. These Fathers ministered in communities in which Christianity was still a minority and often found itself in conflict. How did they minister in those situations? What can you learn from them about living in such an environment, in which the general culture stands in conflict with the Gospel?

Huh. There seems to be more to Catholicism than, “What does Pope Francis think?” and “What did Pope Francis say today?” and “What would Pope Francis do?”

Tomorrow…Irenaeus.

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— 1 —

This year, we celebrated the Triduum at the Casa Maria Convent and Retreat House, the boys serving Holy Thursday, Good Friday and Easter Sunday – we chose Sunday rather than the Vigil this year, and it was good, I think, because they were the only servers. Father John Paul, MFVA celebrated all the liturgies, and it was as it always is: simplicity, depth, reverence. Music that was offered as praise, and since this was so, was beautiful but not ostentatious or self-referential.

As I was waiting for the boys after one of the liturgies, a young man was speaking to his friend nearby. He was explaining what he liked about the liturgies at the convent. “It’s not too much,” he was saying, “It just is.

It just is.

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(For some audio clips of some of the liturgies, go to my Instagram profile/page.)

— 2 —

Next year, though, I am thinking that I want to take off for the Triduum. I see all these newsfeed and Instagram photos of processions and pictures on the ground fashioned out of flower petals, and I want to go to there.  I might try to go to a place where the culture is still all in on Holy Week. Suggestions? Somewhere in Mexico or Central America? Preferably no more than one time zone away from me?

— 3 —

We have a new driver in the house. As I said on Facebook, four down, one to go.  It really is, in my mind, the worst thing about parenting. I hate guiding a new driver through all this, and it causes me more stress than almost anything.  Yeah, potty-training is hassle, but wet diapers don’t risk anyone’s life or limbs. Usually.

We still only have one vehicle, though, so drive time is limited. As it happens, the day before his driving test, a car popped up on the local neighborhood discussion board – a fellow who seemed legit was selling a decent car for a very decent price – under 2K.  I almost jumped at it. I even emailed him about it, but after letting it swim in my brain overnight, I told him I’d pass.  For you see, I have been making regular speeches on the theme of We Are Not Getting Another Vehicle Until At Least Late Summer if Not Later  with clear (I hope) subtexts of how the new driver needed to probably kick in some funds to offset insurance costs, which was intended to incentivize job-seeking.  In a way, life would be a lot easier with another car right now, but upon reflection, I decided my original instincts were correct. We need a little bit of time to sit with the pain of being-able-to-but-not-having-the-means-to-do-what-we-want. Waking up with a set of wheels to drive, even if they’re old and not-shiny a couple of days after you turn sixteen doesn’t contribute to that cause and just encourages taking-for-granted, which no house which harbors adolescents, even good-hearted ones – needs more of than it already has.

— 4 —

Recent listens:

In Our Time program on Rosa Luxembourg, a Polish-born socialist revolutionary thinker murdered by her fellow-travelers in a divided movement in Germany. The whole discussion was interesting, since I had never heard of her, but what really caught my attention was the post-show discussion in which loose ends are tied up and missed points are made.

During the entire program, the scholar guests, particularly the two female academics had been working hard to make the case that Luxemburg was very important and had an enormous impact on German leftism in the early part of the 20th century, all of this despite being a woman, and thereby being prohibited from expressing her views and promoting her agenda through running for office herself or even voting.

Her contributions were outlined and emphasized, her major themes delineated including, it was said, her pacifism.

Well, hang on, said the third scholar at the end. In the post-Great War German revolution, leftist forces employed devastating destructive violent acts that we might even say verged on terrorism. Luxembourg, he said, said and did nothing to discourage this direction and even held positions that contributed to the climate in which such violence was acceptable and innocents were victimized.

Oh, no, no, no said the other two scholars – she really didn’t have that much influence – whatever she might have said along those lines or any perceived approval in silence had no impact on the events that were unfolding at the time.

It’s such a familiar pattern. My marginalized hero/heroine contributed so much when the cause is beneficial to my point of view, but when it gets uncomfortable…eh. She was really just a repressed marginalized voice, you know. Not her fault.

— 5 —

On Books and Authors, I heard a short interview with British Muslim writer Ayisha Malek, the author of a couple of so-called Brigid Jones with hijabs. I was intrigued, especially after being in London and being one of the 2% of non-Muslims in Harrod’s one evening.

What interested me was her statement that as a teenager, she couldn’t identify with contemporary young adult literature or chick-lit, but she could identify very closely with Austen and other writers because, as she said, as an observant Muslim, her social life had more in common with Elizabeth Bennett’s and Isabel Archer’s than it did with Brigid Jones’.

Well, that’s intriguing, and a good point, I thought – I’d like to peek into the lives of those women I saw in their hijabs and niqabs, toting Luis Vuitton and Chanel bags. So I downloaded the free sample of the first few chapters of her novel, Sofia Khan is Not Obliged..  Meh. The writing was pedestrian and the humor obvious and forced. Which was too bad, because I was up for it.

— 6 –

Start the Week had a program on the Reformation which initially prompted mild but decidedly ragey feelings as I stomped around the park and listened to a litany of caricatures of pre-Reformation England from people who really should – and probably do- know better. But the arrow swung back in the direction of “approve” as the topic of women came up and both women on the program, one of whom was novelist Sarah Dunant – began to rather forcefully make the point that perhaps the Lutheran and Calvinist movements were not great for women. One of the male scholars argued that the Reformation helped women because it emphasized their role as keepers of the faith flame in the home, but one of the women responded, quite correctly that well, yes, then according to most of the Reformers, that was it, then, wasn’t it? Hmmm…someone else has made that point recently, I do believe!

— 7 —

Are you in need of gifts for First Communion, Confirmation, graduation? Mother’s Day? End-of-the-year teacher gift? Perhaps I can help….

(For children, mom, sister, friend, new Catholic….)

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

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  • I did post a bit on Saturday, in case you don’t do Internet on the weekends, which a lot of people don’t. And good for you! Both were on fasting and the anxiety Catholics feel about our purportedly lame Latin Rite fasting regime. 
  • It was a weekend of camping, piano and basketball. Older kid went camping, younger one had two piano performances, plus a basketball game. Lost the game, ending the season, but I don’t think anyone’s crushed. Time to move on.
  • Piano. First performance was part of his obligation as a scholarship awardee from his music academy – they must do some extra performances during the course of the year, mostly in retirement facilities: two at Christmas, two in the spring.

 

(In which I finally learn how to embed Instagram here..because it’s code, I had assumed that you did it in the HTML editor, but no…you do it in the visual editor and it magically works…)

For more on Nathaniel Dett, go here. 

When I was trying to post the whole performance on Facebook, it wouldn’t let me, saying I was trying to post music or a performance under copyright to someone else. So I took “Beethoven” out of the description, and no problem.

  • We went to Mass at a parish I’ve only been to once before. It’s in a part of town far from my regular routes (but close to where one of the performances was, and the timing worked out perfectly). I was struck once again by now-familiar course of liturgical life:

 

  • When we strip down ritual to mostly words, we still carry the intuition that these words must mean a great deal, but since the ritual has been denuded of its dramatic elements and only has the most minimal level of symbolic material and gesture, the burden of conveying that meaning is all in the words now, and how the words are uttered. So the celebrant, in his person and in his manner, must convey all that was previously conveyed in what surrounded him. And what we are left with is a celebrant who might try to do this in  the most urgently deeply meaningful manner that, indeed, might move some in the congregation, but might tempt others to laugh, and give one more reminder to humbly stifle that inner liturgy critic, please. It’s Lent, after all. 

 

 

  • Martineau’s writing style is straightfoward and honest. Very accessible, even almost two centuries later. I will definitely be writing about this book when I’m finished, but some observations for now:
  • It was a six week-voyage across the sea. I am preparing for a trip to London in a few weeks.It will take us 9 hours or so to get across. That still astonishes and humbles me. People of Martineau’s era had much more challenging material and physical lives, but seemed to accomplish so much more. What’s my problem?
  • Martineau cannot get enough of the sea. She speaks of every night before retiring to her cabin, of having to go say goodnight to the sea. I think the following passage is a good example of her writing, and her ability to capture scenes, both natural and human.

Our afternoons were delightful; for the greater number of the forty-two days that we were at sea, the sun set visibly, with more or less lustre, and all eyes were watching his decline. There was an unusual quietness on board just about sunset. All the cabin passengers were collected on one side, except any two or three who, might be in the rigging. The steerage passengers were to be seen looking out at the same sight, and probably engaged as we were in pointing out some particular bar of reddened cloud, or snowy mountain of vapours, or the crimsom or golden light spattered on the swelling sides of the billows as they heaved sunward.Then came the last moment of expectation, even to the rising on tiptoe, as if that would enable us to see a spark more of the sun; and then the revival of talk, and the bustle of pairing off to walk. This was the hour for walking the deck; and, till near teatime, almost the whole company might be seen parading like a school. I never grew very fond of walking on a heaving floor, on which you have to turn at the end of every thirty paces or so; but it is a duty to walk on board ship, and it is best to do it at this hour, and in full and cheerful company.

After tea the cabin was busy with whist and chess parties, readers, and laughers and talkers. On damp and moonless evenings I joined a whist party; but my delight was the deck at this time, when I had it all to myself, or when I could at least sit alone in the stern. I know no greater luxury than sitting alone in the stern on fine nights, when there is no one within hearing but the helmsman, and sights of beauty meet the eye wherever it turns. Behind, the light from the binnacle alone gleams upon the deck; dim, shifting lights and shadows mark out the full sails against the sky, and stars look down between. The young moon drops silently into the sea afar. In our wake is a long train of pale fire, perpetually renewed as we hiss through the dark waves.

Once she landed in America, she spends the first part of her travels in New York – city and state. Her observations are fascinating. Just a couple of random citations to give you taste.

She rides a canal boat and is extremely irritated at the gaggle of Presbyterian ministers who take over the boat:

We suffered under an additional annoyance in the presence of sixteen Presbyterian clergymen, some of the most unprepossessing of their class. If there be duty more obvious than another on board a canal boat, it is to walk on the bank occasionally in fair weather, or, at least, to remain outside, in order to air the cabin (close enough at best) and get rid of the scents of the table before the unhappy passengers are shut up to sleep there. These sixteen gentlemen, on their way to a Convention at Utica, could not wait till they got there to begin their devotional observances, but obtruded them upon the passengers in a most unjustifiable manner. They were not satisfied with saying an almost interminable grace before and after each meal, but shut up the cabin for prayers before dinner; for missionary conversation in the afternoon, and for scripture reading and prayers quite late into the night, keeping tired travellers from their rest, and every one from his fair allowance of fresh air.

This is very funny. I’ve never thought of rocking chairs as a Newfangled Contrivance, but I guess they were:

In these small inns the disagreeable practice of rocking in the chair is seen in its excess. In the inn parlour are three or four rocking-chairs, in which sit ladies who are vibrating in different directions, and at various velocities, so as to try the head of a stranger almost as severely as the tobacco-chewer his stomach. How this lazy and ungraceful indulgence ever became general, I cannot imagine; but the nation seems so wedded to it, that I see little chance of its being forsaken. When American ladies come to live in Europe, they sometimes send home for a rocking-chair. A common wedding-present is a rocking-chair. A beloved pastor has every room in his house furnished with a rocking- chair by his grateful and devoted people. It is well that the gentlemen can be satisfied to sit still, or the world might be treated with the spectacle of the sublime American Senate in a new position; its fifty-two senators see-sawing in full deliberation, like the wise birds of a rookery in a breeze. If such a thing should ever happen, it will be time for them to leave off laughing at the Shaker worship.

I hasten to add that Martineau, in general, is a very generous-hearted and open-minded traveler. She has her critiques (and more in Society in America, which I will be picking up next), but they are rare. It’s just that they are amusing, which is they way life usually goes, isn’t it?

Just a few other random observations: She is generally appalled by the behavior of fellow Englishmen as she encounters them in the United States. She feels sorry for Canada, which suffers greatly, in her estimation, in comparison to the United States, and she blames her own country for this. She spends a lot of time at Niagara Falls, even venturing behind the falls – which you can do today, of course (I’ve done it), but I had not idea that kind of tourism at Niagara was established so early. And at one point in her journey – traveling across New York state – she connects with others from her sea voyage, and she is the only woman among a group of men and – those who would caricature the past – this is no big deal. 

As we surmounted the hill leading to our hotel, we saw our two shipmates dancing down the steps to welcome us. There certainly is a feeling among shipmates which does not grow out of any other relation. They are thrown first into such absolute dependance on one another, for better for worse, and are afterward so suddenly and widely separated, that if they do chance to meet again, they renew their intimacy with a fervour which does not belong to a friendship otherwise originated. The glee of our whole party this evening is almost ridiculous to look back upon. Everything served to make a laugh, and we were almost intoxicated with the prospect of what we were going to see and do together. We had separated only a fortnight ago, but we had as much to talk over as if we had been travelling apart for six months.

The Prussian had to tell his adventures, we our impressions, and the Southerner his comparisons of his own country with Europe. Then we had to arrange the division of labour by which the gentlemen were to lighten the cares or travelling. Dr. J., the Prussian, was on all occasions to select apartments for us;. Mr. S., the Dutchman, to undertake the eating department; Mr. H., the American, was paymaster; and Mr. O., the German, took charge of the luggage. It was proposed that badges should be worn to designate their offices. Mr. S. was to be adorned with a corncob. Mr. H. stuck a bankbill in front of his hat; and, next morning, when Mr. O. was looking another way, the young men locked a small padlock upon his button-hole, which he was compelled to carry there for a day or two, till his comrades vouchsafed to release him from his badge.

Here she describes the view from the (now gone) Catskill Mountain House. I’m breaking it up into paragraphs not in the original for ease of reading. Martineau was a devout, deeply spiritual (obviously) Unitarian.

The next day was Sunday. I shall never forget, if I live to a hundred, how the world lay at my feet one Sunday morning. I rose very, early, and looked abroad from my window, two stories above the platform. A dense fog, exactly level with my eyes, as it appeared, roofed in the whole plain of the earth; a dusky firmament in which the stars had hidden themselves for the day. Such is the account which an antediluvian spectator would probably have given of it. This solid firmament had spaces in it, however, through which gushes of sunlight were poured, lighting up the spires of white churches, and clusters of farm buildings too small to be otherwise distinguished; and especially the river, with its sloops floating like motes in the sunbeam. The firmament rose and melted, or parted off into the likeness of snowy sky-mountains, and left the cool Sabbath tobrood brightly over the land.  

What human interest sanctifies a bird’s-eye view! I suppose this is its peculiar charm, for its charm is found to deepen in proportion to the growth of mind. To an infant, a champaign of a hundred miles is not so much as a yard square of gay carpet. To the rustic it is less bewitching than a paddock with two cows. To the philosopher, what is it not? As he casts his eye over its glittering towns, its scattered hamlets, its secluded homes, its mountain ranges, church spires, and untrodden forests, it is a picture of life; an epitome of the human universe; the complete volume of moral philosophy, for which he has sought in vain in all libraries.

On the left horizon are the Green Mountains of Vermont, and at the right extremity sparkles the Atlantic. Beneath lies the forest where the deer are hiding and the birds rejoicing in song. Beyond the river he sees spread the rich plains of Connecticut; there, where a blue expanse lies beyond the triple range of hills, are the churches of religious Massachusetts sending up their Sabbath psalms; praise which he is too high to hear, while God is not.

The fields and waters seem to him to-day no more truly property than the skies which shine down upon them; and to think how some below are busying their thoughts this Sabbath-day about how they shall hedge in another field, or multiply their flocks on yonder meadows, gives him a taste of the same pity which Jesus felt in his solitude when his followers were contending about which should be greatest. It seems strange to him now that man should call anything his but the power which is in him, and which can create somewhat more vast and beautiful than all that this horizon encloses. Here he gains the conviction, to be never again shaken, that all that its real is ideal; that the joys and sorrows of men do not spring up out of the ground, or fly abroad on the wings of the wind, or come showered down from the sky; that good cannot be hedged in, nor evil barred out; even that light does not reach the spirit through the eye alone, nor wisdom through the medium of sound or silence only.  He becomes of one mind with the spiritual Berkeley, that the face of nature itself, the very picture of woods, and streams, and meadows, is a hieroglyphic writing in the spirit itself, of which the retina is no interpreter. The proof is just below him (at least it came under my eye), in the lady (not American) who, after glancing over the landscape, brings her chair into the piazza, and, turning her back to the champaign, and her face to the wooden walls of the hotel, begins the study, this Sunday morning, of her lapful of newspapers. What a sermon is thus preached to him at this moment from a very hackneyed text! To him that hath much; that hath the eye, and ear, and wealth of the spirit, shall more be given even a replenishing of this spiritual life from that which to others is formless and dumb; while from him that hath little, who trusts in that which lies about him rather than in that which lives within him, shall be taken away, by natural decline, the power of perceiving and enjoying what is within his own domain. To him who is already enriched with large divine and human revelations this scene is, for all its stillness, musical with divine and human speech; while one who has been deafened by the din of worldly affairs can hear nothing in this mountain solitude.

Substitute: phone for lapful of newspapers and once again…plus ca change. 

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One week! One week from today!

If you’re on the lookout for resources for yourself, your kids or your parish or school, take a look at these. It might be cutting it close for parish or school resources, but maybe not – it’s worth a call.

So, yes. March 1. If you’re prepping for a parish or school, check out my Lenten devotional from Liguori, also available in Spanish.

(pdf sample of English language version here)

Kindle version of English booklet. 

Paper version. Still time to order with Prime. 

daybreaks-lent

The Spanish-language version is not available in a digital format, but here is an Amazon link, and yes, you can get it soon via Prime. 

amy-welborn66

PDF sample of Spanish language version. 

Contact Liguori at 1-800-325-9521 for parish and school orders. No promises, but they can probably get orders to you by next week.

  • Reconciled to God, a daily devotional from Creative Communications for the parish.  You can buy it individually, in bulk for the parish our your group, or get a digital version. (.99)amy-welborn-3

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  • The Word on Fire ministry is more than the Catholicism or Pivotal Players series – as great as they are! There are also some really great lecture series/group discussion offerings.  I wrote the study guide for the series on Conversion – a good Lenten topic. 

  • A few years ago, I wrote a Stations of the Cross for young people calledNo Greater Love,  published by Creative Communications for the Parish. They put it out of print for a while…but now it’s back!

amy-welborn4

Looking ahead to First Communion/Confirmation season? Try here. 

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You all know how this sort of entry begins: I was poking around the Internet looking for a public domain book to read

..and I found the first few pages of The Professor’s House by Willa Cather. It grabbed my interest, but it was late at night, so I made a mental note to see if the library had it.

And yes, it did.

Last night I settled down with it, and revisited, for the first time in a long time, that wonderful – wonderful – feeling of having a real book in hand and thinking, I’m going to read this tonight.  As in: read from beginning to end, start and finish, and long after everyone has gone to sleep, I’ll be in dialogue with an intelligent companion, listening to her story.

It is not a long book, but even so, I almost didn’t finish it – I got quite tired at the end, but did manage it, although the next day (today) I did have to refresh my memory with the last "amy welborn"few pages as to how it all came out.

It’s a bit of an odd book. It seems a touch cobbled together, which, in a way, it was, considering one element of the story took shape in Cather’s mind long before the framing story. The description on the cover of the edition I got from the library says The story of a cloistered scholar’s discover of his own soul through contact with the world of reality.

Well, okay. Sort of.

I really hate summarizing plots, so I will let someone else do that part of it. From Goodreads:

On the eve of his move to a new, more desirable residence, Professor Godfrey St. Peter finds himself in the shabby study of his former home. Surrounded by the comforting, familiar sights of his past, he surveys his life and the people he has loved — his wife Lillian, his daughters, and Tom Outland, his most outstanding student and once, his son-in-law to be. Enigmatic and courageous—and a tragic victim of the Great War — Tom has remained a source of inspiration to the professor. But he has also left behind him a troubling legacy which has brought betrayal and fracture to the women he loves most.

I experienced this novel as a meditation – a meditation on the relationship between scientific understanding, technological development and the rest of life. A meditation on the purpose of our life’s activities. It has a touch of idealized romanticism that almost makes it veer off-course, but not quite. The characters do not quite work as one-hundred percent realized human beings – they all seem to stand for something more than exist in the real world, but I found Cather’s writing powerful enough, especially in descriptions of landscape and the tenacity with which she excavates the professor’s inner life  – to let it go.

What I saw here were characters who have lost touch with the spiritual, not in the sense that they have lost faith mediated by religious institutions, but simply in that they are materialists: they have forgotten that life on earth and the earth itself are more than what our senses tell us.  We know more about how it all works and we can manipulate it with great efficiency and profit from what we do with the things of the earth, but none of that connects us with what is most real.

And although Cather herself was not Catholic, it is, as it usually is for her, Catholicism that offers the alternative. The rather mysterious inspiration for much of what happens, whom we know died in the Great War before the events of the novel commence, is Tom Outland, orphaned as a young man in  the Southwest. He is taken care of by a kind family, works hard for a railroad company, then has a profound spiritual epiphany out in the wilderness, when he encounters the remnants of ancient civilizations in a fictional place that was inspired by the cliff dwellings at Mesa Verde. That initially inchoate sensibility is then helped along and given form by a Belgian missionary priests who takes Tom under his wing and teaches him, simply Latin, the knowledge of which – and the readings in Virgil and so on he has done – are all he takes with him when he shows up at the professor’s house.

Even more importantly, I think, is the character of Augusta. She is a German seamstress who shares the attic space in the professor’s old house. She sews for the family during the day, and her patterns and dress form keep the professor company at night while he works there, his preferred space to that more formal study down in the family home. She is a sensible, forthright woman, and a Catholic.

The two of them have an understanding. The novel begins with the two of them bantering, and ends with them in the same room, one having rescued the other. They have both done good work in that room, with all of its flaws, a room that was less than ideal for both of them. What happens in between the first chapter and the final is the end of one stage of life, a recognition of its goodness and its limitations and a hint of how to move forward. For the professor, the Catholic seamstress represents a way:

If he had thought of Augusta sooner, he would have got up from the couch sooner. Her image would have at once suggested the proper action.

It is a bit of a challenge to unpack that without revealing what incident precedes it, and I actually saw it coming from the beginning…call it Chekov’s gas heater…but I don’t want to spoil it too much, in case you are moved to read the novel. The point is that nothing else in his life, not his loving family, not his successful career, prompted him to dig down and keep living – except for Augusta, sitting there with her prayer book.

The professor has come to a point in his life in which nothing in the present really engages him. He’s done. But, that glimmer:

There was still Augusta, however; a world full of Augustas, with whom one was outward bound.

I hasten to add that this is not romantic – Augusta functions as a symbol of the spiritual reality of life, a reality that is not about dreams or phantasms, but about the spiritual dimension of life – any life, even one spent stitching drapes, tending to a home, and faithfully, quietly, going to Mass.

The professor is changed. He’s not in ecstasy, he’s not George in It’s a Wonderful Life. He just knows something, he knows something real, and “At least, he felt the ground under his feet.”

There are “plot points” that aren’t wrapped up. There’s not a lot of resolution here. But it’s a book that gave me quite a bit to think about as Cather roams through the professor’s consciousness, and then with him and the other characters through the upper Midwest, Europe and the Southwest. And there’s this, which you might appreciate – it’s from one of the professor’s lectures:

I don’t myself think much of science as a phase of human development. It has given us a lot of ingenious toys; they take our attention away from the real problems, of course, and since the problems are insoluble, I suppose we ought to be grateful for distraction. But the fact is, the human mind, the individual mind, has always been made more interesting by dwelling on the old riddles, even if it makes nothing of them. Science hasn’t given us any new amazements, except of the superficial kind we get from witnessing dexterity and sleight-of-hand. It hasn’t given us any richer pleasures, as the Renaissance did, nor any new sins-not one! Indeed, it takes our old ones away. It’s the laboratory, not the Lamb of God, that taketh away the sins of the world. You’ll agree there is not much thrill about a physiological sin. We were better off when even the prosaic matter of taking nourishment could have the magnificence of a sin. I don’t think you help people by making their conduct of no importance-you impoverish them. As long as every man and woman who crowded into the cathedrals on Easter Sunday was a principal in a gorgeous drama with God, glittering angels on one side and the shadows of evil coming and going on the other, life was a rich thing. The king and the beggar had the same chance at miracles and great temptations and revelations. And that’s what makes men happy, believing in the mystery and importance of their own little individual lives. It makes us happy to surround our creature needs and bodily instincts with as much pomp and circumstance as possible. Art and religion (they are the same thing, in the end, of course) have given man the only happiness he has ever had.

 

 

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I meant to post this yesterday, but in my determination to Meet The Deadline, the moment was lost – so yes, Lent begins a month from yesterday.

If you’re on the lookout for resources for yourself, your kids or your parish or school, take a look at these. It’s not too late to order parish resources. Many of these are available in digital formats, so it’s never too late for those:

So, yes. March 1. If you’re prepping for a parish or school, check out my Lenten devotional from Liguori, also available in Spanish.

(pdf sample of English language version here)

daybreaks-lent

amy-welborn66

PDF sample of Spanish language version. 

 

amy-welborn-3

amy-welborn3

  • The Word on Fire ministry is more than the Catholicism or Pivotal Players series – as great as they are! There are also some really great lecture series/group discussion offerings.  I wrote the study guide for the series on Conversion – a good Lenten topic. 

  • A few years ago, I wrote a Stations of the Cross for young people calledNo Greater Love,  published by Creative Communications for the Parish. They put it out of print for a while…but now it’s back!

amy-welborn4

Looking ahead to First Communion/Confirmation season? Try here. 

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— 1 —

I’m over at Catholic World Report with yet another article on Women and the Reformation. Just a bit of what I wrote in the Catholic Herald piece is repeated there. Most of it is new.

Part of what I wanted to communicate in the piece concerns the Reformation narrative most of us have absorbed. It’s a false narrative, people.

Reading A Short Chronicle will open the eyes of anyone under the impression of the Reformation as a movement that coursed along powered only by the finer spiritual sensibilities. If Geneva came under the power of the Reformation at this moment, it did so less because of “seekers” finding a spiritual home, but because the citizens were threatened and bullied, a destructive battle was fought, and the Catholics lost.

But then to get to the women – when you engage with this material, it really gets you thinking, not only about the distant past, but the recent past and the present.

Plus, do get over there and read about Jeanne de Jussie and the Geneva Poor Clares, and, if you want to read more, her Chronicle is well worth your time and even your money. As I read it, I couldn’t help but envision it in cinematic terms – it could be an intense, riveting film in the right hands.

— 2 —

Speaking of persecution of Catholics, as you probably know, Scorsese’s adaptation of Endo’s Silence is due to be released in a few weeks. I don’t imagine those of us in flyover country will see it until after Christmas, but here’s the trailer. 

I’m thinking that this film will inspire many to read the novel, either as individuals or as part of a book group, and so to help out, I’m going to be pulling together a study guide over the next week. I’ll have a page for it over at my website, and then will put it together as a downloadable document free for anyone to use. So look for that!

Beginning to talk about it a bit here…

 

— 3—

Alabama store in Jerusalem

Isn’t this crazy? An Alabama – themed shop in Jerusalem. (That’s Father Mark of the Franciscan Missionaries of the Eternal Word). Here’s the story – the owner studied engineering at UA and lived in Tuscaloosa for ten years before returning to Jerusalem..

 

 

— 4 —

Check this out – a great resource from the Rector of our Cathedral, Fr. Jerabek: 

I am pleased to announce the release of a resource I developed several years ago, now to a wider market. It is a basic bilingual catechism (Spanish/English). This resource meets a pastoral need that I have encountered over and over again: in working with Latino immigrants, I have found that a very large number of them have little formal education in the Catholic faith. Many come to the Church as adults to make their first communion — some, even, to be baptized! When faced with pastoral situations such as this, it is helpful for the pastor or catechist to have a basic resource to put in their hands: something that can be a sort of “springboard” for learning what is needed for sacramental preparation and personal spiritual growth. I have also found that many individuals who already have their sacraments enjoy this resource for “brushing up on the basics” of their faith.

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— 5 —.

One of my favorite blogs is A Clerk at Oxford – check out her post on an 10th-century Advent homily:

This brief fragment is full of rhetorical flourishes and ornamental prose which it’s difficult to convey in translation; it would be very effective when read aloud, as homilies are of course meant to be. There’s a particularly lovely string of parallel phrases describing Christ: ealles folces Frefrend, 7 ealles middangeardes Hælend, 7 ealra gasta Nergend, 7 ealra saula Helpend ‘all people’s Comfort, all the world’s Saviour, all spirits’ Preserver, all souls’ Helper’.

— 6—

Feast of St. Francis Xavier coming up tomorrow. St. Nicholas this week – you still have time to do some preparation -check out the St. Nicholas Center! 

And, Catholic institutions…please stop having “Breakfast with Santa.” Please.  It’s so much better, and not hard to have Breakfast with St. Nicholas instead.

Also, I’ll be in Living Faith a couple of days next week – check out the website, where they post the devotionals on a daily basis. 

— 7 —

Still hankering for a family devotional? Get this one instantly for only .99!

And don’t forget…Bambinelli Sunday.  It’s coming…

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

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Dom Prosper Guéranger, OSB was a towering figure in 19th century liturgical studies. The following is taken from the section on Advent from The Liturgical Year. 

Gueranger discusses what he understands of the history of the season, and then how Advent informs the shape of the liturgy. In the third portion of his discussion, he turns to the individual believer: the various stances towards Christ human beings have, and how Christ seeks to meet each of us, no matter where we are, and how that meeting will change our life.

For this glorious solemnity, as often as it comes round, finds three classes of men. The first, and the smallest number, are those who live, in all its plenitude, the life of Jesus who is within them, and aspire incessantly after the increase of this life. The second class of souls is more numerous; they are living, it is true, because Jesus is in them; but they are sick and weakly, because they care not to grow in this divine life their charity has become cold ! 18 The rest of men make up the third division, and are they that have no part of this life in them, and are dead; for Christ has said: ‘I am the Life,’

Now, during the season of Advent, our Lord knocks at the door of all men’s hearts, at one time so forcibly that they must needs notice Him; at another, so softly that it requires attention to know that Jesus is asking admission. He comes to ask them if they have room for Him, for He wishes to be born in their house. The house indeed is His, for he built it and preserves it; yet He complains that His own refused to receive Him ;  at least the greater number did. ‘But as many as received Him, He gave them power to be made the sons of God, born not of blood, nor of the flesh, but of God.

One of the reasons I want to share this with you is that Gueranger, not surprising for a liturgical scholar, presents the individual believer’s spirituality in the context of the Church’s liturgy. I think this is very important for us to understand, in a culture – even a church culture – in which we are encouraged to shape our lives in response to the proddings of the Holy Spirit.

What is often forgotten, however, is that when Jesus promised the presence of the Spirit, he did not take individuals aside and say, “I’m sending you the Paraclete. And you – over there, let me talk to you. I’m sending you the Paraclete as well.”

No. He made this promise to the apostles, as a body – as the People of God, as the Church.

So when I, as an individual baptized Christian, seek to live my life in accordance with the guidance of the Holy Spirit, the first place I look is the Church.

Living by the promptings of God’s spirit can involve complex dynamics and careful, even painful discernment. It may indeed put one in conflict with various elements of Church authority or tradition as it is being understood or misunderstood at a particular point in time. There is nothing new or radical about this, and anyone with an atom of understanding of church history understands this, and countless women and men we now honor as saints endured, usually painfully, these struggles of discernment as they were moved to serve in one direction, while bishops or other authorities told them to just stop.

But it all seems to shake out in the end, as we push and pull and move and serve.

And so it is with our prayer life and our individual spiritual lives. The Spirit dwells in the Word of God and in the prayer of the Church. Paul says, Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. 

So, Dom Gueranger picks it up:

He will be born, then, with more beauty and lustre and might than you have hitherto seen in Him, O ye faithful ones, who hold Him within you as your only treasure, and who have long lived no other life than His, shaping your thoughts and works on the model of His. You will feel the necessity of words to suit and express your love; such words as He delights to hear you speak to Him. You will find them in the holy liturgy.

You, who have had Him within you without knowing Him, and have possessed Him without relishing the sweetness of His presence, open your hearts to welcome Him, this time, with more care and love. He repeats His visit of this year with an untiring tenderness; He has forgotten your past slights; He would ‘that all things be new.’  Make room for the divine Infant, for He desires to grow within your soul. The time of His coming is close at hand: let your heart, then, be on the watch; and lest you should slumber when He arrives, watch and pray, yea, sing. The words of the liturgy are intended also for your use: they speak of darkness, which only God can enlighten; of wounds, which only His mercy can heal; of a faintness, which can be braced only by His divine energy.

So….how to observe Advent with yourself, your family, your kids? Don’t stress. Just keep it simple.

Start with the liturgy. With the daily Mass readings, and whatever else you can manage. It is worth the time, it is worth the awkwardness, it is worth the struggle. I have never looked back on that time on the couch, sometimes so painfully won from other commitments and distractions, and thought, “Well, that was a waste of time,” while I always look back at a day when I just gave up and gave in to Everything Else and said, “Well, that wasn’t worth it. I should have tried a little harder.”

Yes, when I make what I see, in hindsight, is just a small sacrifice, and open myself and try to help my family open up, I see that even a little bit is enough, for I know that all of our yearnings are met here, in the tiniest opening: The Spirit helps us in our weakness. 

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