July 22 – Mary Magdalene

A final chapter from Mary Magdalene: Truth, Legends and Lies (full text available here for .99 – actually .00 until midnight tonight).  I have skipped a few – this is chapter 10, which describes the role of Mary Magdalene in the lives of late medieval and counter-reformation mystics and spiritual writers.

For excerpts from other  chapters:

Chapter one: Introducing Mary Magdalene in the Bible

Chapter two: Mary Magdalene at the Resurrection

Chapter three: Mary Magdalene in Gnostic writings

Chapter four: Mary Magdalene in Patristic writings

MARY AND THE MYSTICS

The heart of the Christian life is prayer, and throughout our history Mary Magdalene has often been found in that heart, pointing the way to Christ. Like any saint, Christians have looked to her as a model, and have prayed for her intercession.

In this chapter, we’ll look at some important figures in the Christian spiritual tradition, mostly women, and how they have been inspired and nourished by the example of Mary Magdalene. Some found parallels between their lives and hers. Others found strength in her identity as a repentant sinner, or in the model of solitary con-templation offered by the legends they knew. The lives of all of these prayerful people help us see the tremendous positive power the figure of Mary Magdalene has held in the lives of many Christians.

Like a Sister

Margery Kempe is one of the more vivid figures to emerge from the medieval period, partly because she left extensive autobiographical writings (dictated to a priest), but also because her experiences are so extreme to the point that today we might indeed diagnose her as mentally ill.

She was an Englishwoman, born in the late thirteenth century, married, and the mother of fourteen children. She eventually convinced her husband to live with her as a brother, and from that point embarked on a number of pilgrimages — to the Holy Land, Rome, Santiago de Compostela, Norway, and Germany. Her Book of Margery Kempe is an invaluable record of the period in general, and of religious life and sensibilities in particular.

The Book records visionary experiences, most of which involve Margery, who refers to herself as “said creature,” in the midst of a biblical scene, observing and interacting with the other participants, often weeping copiously. Her visions reflect a knowledge of some of the medieval religious plays featuring Mary Magdalene, as well as a work called Meditations on the Life of Christ, a very popular devotional believed to have been written by St. Bonaventure, but now ascribed to a figure known as “Pseudo-Bonaventure.”

Margery joins Mary Magdalene and others at the cross. She mourns with them. For ten years, on every Good Friday, she weeps for five or six hours. After the Resurrection, she displaces Mary Magdalene, and converses with Christ herself, receiving his assurance that if Mary Magdalene could be forgiven of her sins, so should Margery. She, along with the Virgin, expresses sorrow at the imminent physical departure of Jesus, and is comforted by him.

Margery draws strength from Mary Magdalene, then, as a model of a sinner who loved Christ and was devoted to him. The imagery she offers, of herself mourning over the dead Christ, kissing his feet and caring for his body, is evocative of spiritual writing and art of the period in which Mary Magdalene is playing that same role:

[Jesus to Margery Kempe:] “Also, daughter, I know . . . how you call Mary Magdalene into your soul to welcome me for, daugh-ter,I know well enough what you are thinking.You think that she is the worthiest, in your soul, and you trust most in her prayers next to my mother, and so you may indeed, daughter, for she is a very great mediator to me for you in the bliss of heaven.” (Book of Margery Kempe, chapter 86, in Medieval Writings on Female Spirituality, edited by Elizabeth Spearing [Penguin Books, 2002], p. 251)

The Second Mary Magdalene

Similar comfort was found by St. Margaret Cortona (1247-1297), who is actually called the “Second Mary Magdalene.” She was born in Tuscany, and as a young adult woman she became lovers with a nobleman, bore him a child, and lived with him for nine years. The man was murdered, at which point Margaret took her child and fled, first to her family’s home, where she was rejected, and then to a Franciscan friary. Her subsequent life as a Franciscan tertiary was marked by continued battles with temptations of the flesh (she is a patron saint of those battling temptation), repentance, and service to the poor.

Obviously, her past life led to her identification with the popular memory of St. Mary Magdalene, repentant sinner — and like Margery Kempe, Margaret found solace in Mary’s penitent life. The following was related by one of her early biographers:

“Shortly before her death, she had a vision of St. Mary Magdalene, ‘most faithful of Christ’s apostles, clothed in a robe as it were of silver, and crowned with a crown of precious gems, and surrounded by the holy angels.’ And whilst she was in this ecstasy Christ spoke to Margaret, saying:‘My Eternal Father said of Me to the Baptist:This is My beloved Son;so do I say to thee of Magdalene:This is my beloved daughter.’ On
another occasion we are told that ‘she was taken in spirit to the feet of Christ, which she washed with her tears as did Magdalene of old;and as she wiped His feet she desired greatly to behold His face,and prayed to the Lord to grant her this favor.’ Thus to the end we see she was the same; and yet the difference.” (Saints for Sinners, by Alban Goodier, S.J. [Ignatius Press, 1993], p. 46)

Bathed in Blood

St. Catherine of Siena is one of the most fascinating women of the medieval period, and considering the competition, that is saying quite a bit.

Born in 1347, the youngest of twenty-five children, Catherine was intensely devout, but uninterested in taking the usual route for young women like herself, which would have been joining a reli-gious community. She became associated with the Dominicans — whose patron was Mary Magdalene, remember — as a tertiary, but operated with a startling degree of independence for a woman of her era. We remember her today for her letters, her spiritual writ-ings (dictated to her confessor, Blessed Raymond of Capua), and her determination to play a role in reforming the papacy, at that time in exile in Avignon, France, and corrupted by luxury.

Catherine saw Mary Magdalene as a second mother, having dedicated herself to her in a special way upon the death in child-birth of her sister, Bonaventura, an incident that seems to have been an important motivator in Catherine’s spiritual life. When Bonaventura died, Catherine envisioned herself at the feet of Christ, with Mary Magdalene, begging for mercy. Her biographer noted Catherine “doing everything she could to imitate her to obtain forgiveness” (quoted in Haskins, p. 179). Blessed Raymond summarizes Catherine’s devotion in the following passage:

“‘Sweetest daughter, for your greater comfort I give you Mary Magdalen for your mother.Turn to her in absolute confidence; I entrust her with a special care of you.’ The virgin gratefully accepted this offer. . . . From that moment the virgin felt entirely at one with the Magdalen and always referred to her as her mother.” (Quoted in Jansen, p. 303)

In terms of her personal spirituality, Catherine looked to Mary Magdalene as a model of repentance and faithfulness, never leaving Jesus at the cross. Nor, she determined, would she, faithfully persevering in fidelity despite the extraordinary risks she faced in confronting the most powerful figure of the day — the pope — with evidence of his own sins.

[Catherine of Siena on Mary Magdalene, the “loving disciple”:] “Wracked with love, she runs and embraces the cross.There is no doubt that to see her master, she becomes inundated with blood.” (Quoted in Haskins, p. 188)

St.Teresa of Ávila

The sixteenth century was a period of conflict and reform for the Catholic Church. At the beginning of the century, there was only one Christian Church in the West, but by the end there were scores of different churches and movements emanating from the Protestant Reformation.

The Catholic Church, faced with the consequences of, in part, its own weakness and corruption, responded to the Reformation with its own inner purification, commonly called the Counter-Reformation, or the Catholic Reformation. The Council of Trent, meeting over several years mid-century, standardized prayer and liturgical texts, mandated seminary training for priests, and confidently restated traditional Catholic teaching on justification, Scripture, Tradition, and the life of the Church.

Change doesn’t come only from the top, though. When a reforming spirit is in the Catholic air, inevitably groups rise up to meet the challenge and undertake the work. It happened, for example, in the thirteenth century with the rise of the mendicant orders.

Some argue it is happening today with the rising popularity of groups like Communion and Liberation, Opus Dei, and the Neo-Catechumenal Way.

The sixteenth century was no different. It was the era that saw the establishment of the Jesuits, who evangelized with vigor and focus, under the direct supervision of the pope. It was also the era that saw the reformation of many religious orders. One of the most important leaders on this score was St. Teresa of Ávila, who worked tirelessly to reform the Carmelites in Spain.

Not that she started out life as a reformer. Teresa entered religious life at an early age, but did not pursue holiness with much vigor. Many convents in that period had devolved to essentially groups of well-off women dwelling together, living only nominally religious lives.

Teresa lived this way until her forties, when illness prompted a change of heart. In the wake of her conversion, Teresa was inspired to reform existing houses of her order and establish new ones that would be expressions of a sacrificial road to holiness. Teresa was also a great mystic and teacher of prayer. Her works — including her Life, the Way of Perfection, and The Interior Castle — are still widely read today.

In these works, we see the influence of Mary Magdalene on Teresa, primarily, as she has been for the other women we’ve looked at, as a model of fidelity and repentance:

“I had a very great devotion to the glorious Magdalene,and very frequently used to think of her conversion — especially when I went to Communion. As I knew for certain that our Lord was then within me, I used to place myself at His feet, thinking that my tears would not be despised. I did not know what I was saying; only He did great things for me, in that He was pleased I should shed those tears,seeing that I so soon forgot that impression. I used to recommend myself to that glorious saint,that she might obtain my pardon.” (Life, 9:2)

The story of Mary Magdalene’s contemplative years in the wilderness and her association with the quiet, listening Mary (in contrast to the busy Martha) also appealed to Teresa, unsurprisingly:

“Let us, then, pray Him always to show His mercy upon us, with a submissive spirit,yet trusting in the goodness of God. And now that the soul is permitted to sit at the feet of Christ, let it con-trive not to quit its place, but keep it anyhow. Let it follow the example of the Magdalene; and when it shall be strong enough, God will lead it into the wilderness.” (Life, 21:9)

Asceticism, an important part of Teresa’s spirituality (although never to extremes, she firmly taught), was understood by her and others in this period as a means of penance for one’s own sins, as well as the sins of others. Here, again, Mary Magdalene was a model:

“Indeed the body suffers much while alive, for whatever work it does, the soul has energy for far greater tasks and goads it on to more, for all it can perform appears as nothing.This must be the reason of the severe penances performed by many of the saints, especially the glorious Magdalene, who had always spent her life in luxury.This caused the zeal felt by our Father Elias for the honor of God, and the desires of St. Dominic and St. Fran-cis to draw souls to praise the Almighty. I assure you that, for-getful of themselves, they must have passed through no small trials.” (Interior Castle, 4:16)

Teresa, like many other women, saw in Mary Magdalene a model for faithful discipleship through difficulty, an ideal penitent, and an inspiring contemplative.

Practical Advice

During this same era, another kind of Catholic reformer was working in another part of Europe. St. Francis de Sales — a gifted writer, preacher, and spiritual director — was the bishop of Geneva, although throughout most of his career, because of the Calvinist control of that city, he could not openly lead his flock. He wrote, unusually for this period, specifically for the laity, very aware of the particular challenges of living in the world.

His Introduction to the Devout Life is a lovely, practical, and charming classic, and it is still indispensable. His letters of spiritual direction, many of them written to his close friend and fellow reformer St. Jane Frances de Chantal, are carefully crafted to answer the specific needs of their recipients. In one of his letters of spiritual direction, written to one Rose Bourgeois, an abbess who, much like Teresa of Ávila, was attempting to reform her own life and that of her convent in a way more faithful to the demands of the Gospel, Francis draws on the image of the contemplative Magdalene in a lovely way:

“Dear daughter,what a good way of praying,and what a fine way of staying in God’s presence: doing what He wants and accept-ing what pleases Him! It seems to me that Mary Magdalene was a statue in her niche when,without saying a word,without mov-ing, and perhaps even without looking at Him, she sat at our Lord’s feet and listened to what He was saying.When He spoke, she listened; whenever He paused, she stopped listening; but always, she was right there.” (Letters of Spiritual Direction, by Francis de Sales and Jane de Chantal [Paulist Press, 1988], p. 152)

Silent Witness

Mary Magdalene’s place in medieval and early modern Catholic spirituality was firm and clear. Her example encouraged Christians to see their own sins clearly and honestly, and hopefully approach the Lord for forgiveness. Her faithfulness to Jesus, an important part of the Passion narratives in the Gospels, was an accessible expression of fidelity. Her identity as a contemplative, fueled by the legend of her time in the wilderness, as well as her identification with Mary, sister of Martha, provided a model for women who sought to pursue a life of deep prayer, singularly devoted to Christ.

Questions for Reflection

1. In what ways did these medieval spiritual writers find Mary Magdalene inspiring?

2. How did they respond to her identity as “Apostle to the Apos-tles,” within the context of their times?
3. Does the image of Mary Magdalene inspire you in similar ways?

Below: The pages on Mary Magdalene from the Loyola Kids Book of Catholic Signs and Symbols. As a new school year approaches, please consider purchasing copies of this and other Loyola Kids titles for your local Catholic parish and school! Or using them in your homeschool…..

 

 

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A Frenchman’s Joke

Noreen: Camus says knowin’ we’re gonna die makes life absurd.

Betsy : Well, I don’t know who that is. But I’m guessing he doesn’t have a 6-year-old girl.

Noreen : He’s French

Betsy : Ugh, I don’t care if he’s from Mars. Nobody with any sense would say something that foolish. We’re put on this earth to do a job. And each of us gets the time we get to do it. And when this life is over and you stand in front of the Lord… Well, you try tellin’ Him it was all some Frenchman’s joke.

We just finished watching season 2 of Fargo. 

I’d watched seasons 1 and 3 a while back by myself. But they’re both old enough to appreciate it now, so when Better Call Saul ended and the lockdown continued, I thought it might be a good choice to fill some time. It’s rough, and Coenesque and violent, so perhaps it’s not your cup of tea. Lots of exploding heads. Sorry. Know that going forward. I don’t “recommend.”  People are just too different, with varying tastes. I mean. Don’t watch it. You’ll hate it. There.

Anyway, as I said, I’d watched the bookend seasons, but never season 2, for some reason. So this was my first-go through, and I’ll say that I enjoyed it very much. I’m torn about ranking the seasons , though. Perhaps a rewatch will change my mind, but I still think I like season 3 the most, although what season 2 has going for it is a far, far bigger heart than either of the other two. All of the characteristic Noah Hawley/CoenesqueVision aspects are there – extreme violence, weirdness, randomness, chance – but this one has a greater number of sympathetic characters that provide more of an anchor in goodness than the usual almost solitary-figure in the others.

The cast is amazing – from Patrick Wilson to Jean Smart to Ted Danson to Zahn McLarnon (above) to Bokeem Woodbine (below).

I wrote at length about season 3 here, but was surprised to see that I seem to have never written about season 1. Well, I won’t begin now. Let’s just move on to two.

As per usual, what we have here is a battle between good and evil in the upper Midwest. Here, with the added attraction of evil v. evil driving a great deal of the action as well.

It’s 1979. The big picture here is that the Kansas City mafia – modern, business-oriented and efficient – wants to take over the Gerhardt family mob that runs the northern territories, rooted in their German heritage, out of the rambling family farmhouse.

Getting things in motion, as usual, is an accident. The most hapless Gerhardt son, in order to prove himself, puts out a hit on a judge in a waffle restaurant, but on his escape, distracted by (yes) a UFO, he pauses, and in that moment, is struck by a car driven by local beautician Peggy Blumquist, played by Kirsten Dunst. Who’s married to local butcher Ed, played by Jess Plemons, which means that for most of the series, I called him “Todd.” 

The resultant mess and attempt to clean up the mess and avoid trouble gets the Blumquists deeper and deeper into trouble and, without their knowledge, also brings the Kansas City and Fargo sides closer and closer to outright war.

There are lots of fantastic lines in this season of Fargo, but the best probably go to the Blumquists who say things like:

Hon, you got to stop stabbing him.

and

It’s just a flyin’ saucer, Ed. We gotta go.

Well, I guess you had to be there, huh?

Trying to figure all of this out and somehow stay the bloodshed and dig out justice are local law enforcement, some of whom are fools, but two of whom – Lou Solverson and his father-in-law Hank (played by Ted Danson) – are rocks of integrity, humanity and courage. Lou’s wife and Hank’s daughter – Betsy, featured in the scene at the top of this post – is suffering from cancer. During most of the course of the show, she’s part of a clinical trial, taking pills which may or may not be the real thing – or may just be a placebo.

Everyone, it seems, is fighting a battle.

The primary link between seasons 1 and 2 here is, of course that Lou Solverson is the father of Molly – the good cop with sharp intelligence and sound instincts at the center of season 1.

As one expects, the Fargo world is sharply drawn, hilarious, bloody, tragic and ultimately, even in its crazy absurdity and outlandishness, about an important reality: the reality of goodness and the reality of evil.

In season 1, evil was personified in Lorne Malvo, played by Billy Bob Thornton, who may not be the devil himself, but could also be a close relation. He wreaks havoc and destruction on his own, certainly, but his diabolical nature is expressed most powerfully in his role as Tempter. He tempts every single person he encounters, and that temptation takes a particular form: the temptation to see other people as less than human – as no more than animals. Prey, if that’s what you’re into and that’s what you need them to be. Why not?

Evil here is not so individuated. It’s widespread, although it’s just as senseless. The only check against this evil is the goodness and courage of people like Lou, Betsy and Hank, who refuse to objectify human beings, who are content with the beauty and simplicity of human life on earth, instead of lusting for more just because.

Lots of folks have written about this season, but I just want to take a quick look at the setting. I think it’s very important.

The show is set in 1979, and this is about more than simply situating our season 1 characters properly. For the social, political and economic setting is mentioned constantly and is a vital part of the mix.

What’s at hand are first, the repercussions of war – mostly Vietnam, but World War II as well. Most of the male characters served in one capacity or another, and suffered because of it – although one describes a moment of grace he experienced as well. But mostly, this is a time, and these are people who are in a way shellshocked. Some have been desensitized to brutality and violence by what they experienced, others made more determined than ever to right wrongs when they encounter them.

Secondly, there’s the tail end of that Carter-era malaise and the glimmers of Reaganism – Reagan as an actor and as a candidate plays a part in the show, offering, it seems hope (
The first episode is called “Waiting for Dutch.”) – but, as it turns out – false hope.

Third – you have the bumping up of the new, late 20th century all-business ethos up against family and small town.

Fourth- and you won’t be surprised to know that this is my favorite aspect of the show’s 1979 setting – there’s the drive for self-actualization and personal growth that’s in the air, personified here in Peggy Blumquist’s quest to be someone. She lives in a sea of beauty and travel magazines. She’s committed to going to a self-help seminar with her boss. She endlessly jabbers on about being “actualized” and “realized” all the while being absolutely clueless to the reality of the situation around her. Dunst is fantastic in the role – aggravating and heartbreaking all at once.

I had that sweater. I HAD THAT SWEATER. 

The world, it seems, is a brutal place. Life is short and hard and random and even kind of weird (hence the UFOS). Evil is actually real. How do we respond to that? Do we give into the temptation to just try to get more of what doesn’t last anyway? Do we try to make ourselves feel more alive by dehumanizing and objectifying others? Do we deny our own suffering? How do we face the randomness and the chance? Do we pay attention, own up and try to grow – or do we deny, close our eyes and shut our ears?  Do we try to fabricate an alternative reality for ourselves, ignoring the ground under our feet at the moment?

Do we look at this strange mess and just declare it meaningless?

Or, as sick as we are, do we accept why we’ve been put on earth, hold the six-year old all the more tightly, and keep carrying her?

 

 

 

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7 Quick Takes – St. Francis of Assisi

—1 —

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From The Loyola Kids Book of Signs and Symbols

 

We all love St. Francis, and most of us know a bit about him, too.

But as many have noted over the years, St. Francis is like Jesus in more ways than one. Like Jesus, he’s put to many uses by people with sometimes wildly varied agendas.

In general, though, we all agree that in essence, Francis of Assisi decided to follow Jesus by giving up material things and living with and for the poor, he really loved nature and he founded a religious order in order to spread his message.

There’s truth in that common portrait, but there are also distortions and gaps.

Because Francis lived so long ago and because the written record is challenging to interpret, the search for the “real Francis” is a fraught one. A few years ago, Fr. Augustine Thompson set to the task, and produced a biography that anyone seriously interested in Francis should read.  I’ve written about it a couple of times, including here. 

Bullet points for brevity’s sake.

— 2 —

• Francis didn’t have a plan.  He did not set out to form a band of brothers – at all.   His conversion was a personal one, and the life he lead for the first couple of years after it was the life of a penitent, pure and simple.
• What was his conversion, exactly?  This actually is a knottier problem than we assume.  It wasn’t simply rejecting a life of relative wealth for a life lived in solidarity with the poor, through Christ.  In fact, well, it doesn’t seem to be fundamentally about that at all.
• Francis doesn’t say much about this at all himself.  He refers to being “in his sins.”  After his traumatic battle experiences, Christ drew him closer, he abandoned all for Christ, lived as a rather sketchy hermit-type penitent on the outskirts of Assisi, and then, in a crucial moment, encountered a leper.
• As he describes it himself, lepers had been figures of particular horror to him when he was “in his sins.”  But now, God intervened, converted him, and the leper became a person through whom Francis experienced peace and consolation.
• Francis sought to do penance, live the Gospel and be a servant.  He did not intend to draw followers, but did, and their initial way of life was simply living in this same way, only in community.
• It wasn’t until their form of life was approved by Pope Innocent that preaching entered the picture – it was an element that the Pope threw into his approval.  This was a surprise to Francis.

— 3 —

To me, this is most fascinating because, as I mentioned in the other blog post,when we read history, we often read it with the eyes of inevitability.  As in:  everything unfolds according to intention and human plan.  Just as it is with life in general, this is not the way history is, and it’s not the way the life of Francis was – well, not according to his plan.  For he didn’t have one.

But this interesting turn of events shows how the Spirit shakes us up and turns us in a slightly different direction from where we thought we were going.  It happened to Francis.  He adapted, shakily and slowly.  It happens to us.

— 4 —

• When you actually read Francis’ writings, you don’t see some things that you might expect.  You don’t, for example, read a lot of directives about serving the poor.   You don’t see any general condemnations of wealth.  You don’t read a call for all people, everywhere, to live radically according to the evangelical counsels.
• You do read these sorts of things – although not exactly – in the early guidelines for the friars and the few letters to fellow friars that have come down to us.
• But surprisingly, it’s not what is emphasized.  So what is?
• Obedience. 
• When Francis wrote about Christ embracing poverty, what he speaks of is Christ descending from the glory of heaven and embracing mortal flesh – an act  – the ultimate embrace of poverty – not just material poverty, but spiritual poverty – the ultimate act of obedience.
• Through this act of obedience, Christ is revealed as the Servant of all.
• So, as Francis writes many times, his call was to imitate Christ in this respect:  to empty himself and become the lowly servant of all.  To conquer everything that is the opposite: pride, self-regard, the desire for position or pleasure.
• Francis wrote that the primary enemy in this battle is our “lower nature.”  He wrote that the only thing we can claim for ourselves are our vices and all we have to boast about is Christ.
• Francis also emphasized proper celebration and reception of the Eucharist – quite a bit.  He had a lot to say about proper and worthy vessels and settings for the celebration of Mass.  He was somewhat obsessed with respectful treatment of paper on which might be written the Divine Names or prayers.  He prescribed how the friars were to pray the Office.
• The early preaching of the Franciscans was in line with all of this as well as other early medieval penitential preaching: the call to the laity to confess, receive the Eucharist worthily, and to turn from sin.
• Praise God.  Whatever the circumstances – and especially “bad” circumstances – praise God.
• Accept persecution.  It’s interesting that Francis routinely resisted church authorities affording his order any privileges or even writing them letters allowing them to preach in a certain vicinity.  He felt that if they entered an area and were rejected, this was simply accepting the Cross of Christ, and should not be avoided.
• Begging was not a core value for Francis, as we are often led to believe.  He and his friars did manual labor.  In the early days, begging was only allowed on behalf of sick and ailing brothers, and then only for things like food.  No money, ever.
• He really didn’t like telling people what to do.  Well, my theory was that he actually did – what we know about his personality, pre-conversion, indicates that he was a born leader.  Perhaps his post-conversion mode was not only an imitation of the Servant, but a recognition that his “lower nature” included a propensity to promote himself and direct others.
• That said, Francis’ emphasis on servanthood meant that his writings don’t contain directions for others beyond what the Gospel says (repent/Eat the Bread of Life) unless he’s forced to – when composing a form of life and so on.   This tension, along with ambiguities in the Franciscan life, made for a very interesting post-Francis history, along with problems during his own lifetime as well.

To me, Francis is a compelling spiritual figure not simply because he lived so radically, but, ironically, because the course of his life seems so normal. 

Why?

— 5 –

Because he had a life.  That life was disrupted, and the disruption changed him.  Disoriented him.  He found a re-orientation in Christ: he found the wellspring of forgiveness for his sins and the grace to conquer them (a lifetime struggle).  His actions had consequences, most of which were totally unintended by him, and to which he had to adapt, as he sought to be obedient to God.  His personality and gifts were well-equipped to deal with some of the new and changing circumstances in his life, and ill-equipped for others.  He died, praising God.

Yes, Francis was all about poverty. All about it.  He was about the poverty of Christ, who was obedient and emptied himself.

“I am the servant of all”  

— 6 —

What can you do to celebrate the feastday of St. Francis of Assisi? Pick some flowers? Pet a wolf?

Maybe.

Or (after you pray) you could read his writings. 

Hardly anyone does, unfortunately. It’s too bad because there’s no reason to avoid them. They aren’t lengthy or dense, and you don’t have to pay to read them. You could read – not deeply, but you could do it – his entire corpus in part of an evening.

Here are links to all his extant works, although you can certainly find them in other places. 

The bulk of what he left was addressed to his brothers, but since most of us are not Franciscans, I’ll excerpt from his Letter to the Faithful:

Of whose Father such was the will, that His Son, blest and glorious, whom He gave to us and who was born for us, would offer his very self through His own Blood as a Sacrifice and Victim upon the altar, not for His own sake, through whom all things were made (cf. Jn 1:3), but for the sake of our sins, leaving us an example, so that we may follow in his footsteps (cf 1 Pet 2:21). And He willed that all might be saved through Him and that we might receive Him with a pure heart and our own chaste body. But there are few, who want to receive Him and be saved by Him, though His yoke is sweet and His burden light (cf. Mt: 11:30). Those who do not want to taste how sweet the Lord is (cf. Ps 33:9) and love shadows more than the Light (Jn 3:19) not wanting to fulfill the commands of God, are cursed; concerning whom it is said through the prophet: “Cursed are they who turn away from Thy commands.” (Ps 118:21). But, o how blessed and blest are those who love God and who do as the Lord himself says in the Gospel: “Love the Lord thy God with your whole heart and with your whole mind and your neighbor as your very self (Mt 22:37.39).

Let us therefore love God and adore Him with a pure heart and a pure mind, since He Himself seeking above all has said: “True adorers will adore the Father in spirit and truth.” (Jn 4:23) For it is proper that all, who adore Him, adore Him in the spirit of truth (cf. Jn 4:24). And let us offer (lit.”speak to”) Him praises and prayer day and night (Ps 31:4) saying: “Our Father who art in Heaven” (Mt 6:9), since it is proper that we always pray and not fail to do what we might (Lk 18:1).

If indeed we should confess all our sins to a priest, let us also receive the Body and Blood of Our Lord Jesus Christ from him. He who does not eat His Flesh and does not drink His Blood (cf. Jn 6:55.57), cannot enter into the Kingdom of God (Jn 3:5). However let him eat and drink worthily, since he who receives unworthily eats and drinks judgement for himself, and he does not dejudicate the Body of the Lord (1 Cor 11:29), that is he does not discern it. In addition let us bring forth fruits worthy of penance (Lk 3:8). And let us love our neighbors as our very selves (cf. Mt 22:39). And if one does not want to love them as his very self, at least he does not charge them with wicked things, but does good (to them).

Moreover let those who have received the power of judging others exercise it with mercy, just as they themselves wish to obtain mercy from the Lord. For there will be judgment without mercy for those who have not shown mercy (James 2:13). And so let us have charity and humility; and let us give alms, since this washes souls from the filth of their sins (cf. Tob 4:11; 12:9). For men lose everything, which they leave in this world; however they carry with them the wages of charity and the alms, which they gave, for which they will have from the Lord a gift and worthy recompense.

We should also fast and abstain from vices and sins (cf Sir 3:32) and from a superfluity of food and drink and we should be Catholics. We should also frequently visit churches and venerate the clerics and revere them, not only for their own sake, if they be sinners, but for the sake of their office and administration of the Most Holy Body and Blood of Our Lord Jesus Christ, which they sanctify upon the altar and receive and administer to others. And let us all know firmly, since no one can be saved, except through the words and blood of Our Lord Jesus Christ, which the clerics speak, announce and minister. And only they should minister and not others. Moreover the religious especially, who have renounced the world, are bound to do more and greater things, but not to give up these (cf. Lk 11:42).

We should hold our bodies, with their vices and sins, in hatred, since the Lord says in the Gospel: “All wicked things, vices an sins, come forth from the heart.” (Mt 15:18-19) We should love our enemies and do good to them, who hold us in hatred (cf. Mt 5:44; Lk 6:27). We should also deny ourselves (cf. Mt 16:24) and place our bodies under the yoke of servitude and holy obedience, just as each one has promised the Lord. And no man is bound out of obedience to obey anyone in that, where crime or sin is committed. However to him whom obedience has been committed and whom is held to be greater, let him be as the lesser (Lk 22:26) and the servant of the other friars. And let him show and have mercy for each one of his brothers, as he would want done to himself, if he were in a similar case. Nor let him grow angry with a brother on account of the crime of a brother, but with all patience and humility let him kindly admonish and support him.

We should not be wise and prudent according to the flesh, but rather we should be simple, humble and pure. And let us hold our bodies in opprobrium and contempt, since on account of our own fault we are all wretched and putrid, fetid and worms, just as the Lord say through the prophet: “I am a worm and no man, the opprobium of men and the abject of the people.” (Ps 21:7) Let us never desire to be above others, but rather we should desire that upon all men and women, so long as they will have done these things and persevered even to the end, the Spirit of the Lord might rest (Is 11:2) and fashion in them His little dwelling and mansion (cf. Jn 14:23).

Why such a long excerpt? To give you a taste of what St. Francis was actually concerned about, which is perhaps not what we have been led to believe.

St. Francis is, not suprisingly, one of Bishop Barron’s “Pivotal Players.” So that means I wrote about him in the prayer book. 

Last year, I wrote a lengthy post on Francis. It’s linked here. Earlier this year, I noted that it was unfortunate that a bishop had cited the “Prayer for Peace” as having been penned by St. Francis – it’s wasn’t. 

*****

SO…I decided to write a book trying to communicate this to kids.  I worked, of course, with my friend Ann Engelhart, and the result is Adventures in Assisi, in which two contemporary children travel in Francis’ footsteps, confront their own need for greater charity and humility, and experience the fruit. It’s intended to be a discussion-starter, to get kids talking and thinking and praying about how they treat each other, and how they think about Christ in relationship to their own lives.

I mean..it’s not hard to get kids to get into animals or Christmas creches.  But St. Francis of Assisi was fundamentally about imitating Christ in his poverty of spirit, and I thought that aspect of the saint’s life was woefully underrepresented in Francis Kid Lit.

Here’s an interview Ann and I did with Lisa Hendey:

Q: What prompted you to write/illustrate “Adventures in Assisi” and what will our readers discover in this book?

Amy: I love history and I love to travel and the saints are central to my Catholic spirituality. In my teaching and writing, I’ve always particularly enjoyed bringing Catholic tradition and history to readers and listeners and many of my books reflect that interest.

St. Francis of Assisi has always interested me not only because his is a truly compelling, radical figure, but also because he is  rather mysterious.  The radical nature of his conversion and the singularity of his journey is unique, but the legends and stories that have grown around him over the past eight hundred years have only added to the mystique and have always piqued my curiosity.  My earliest encounters with Francis were both quite memorable, although both were rooted, I now understand, in more fiction, personal ideology and a cultural moment than fact – reading NIkos Kazantzakis’ St. Francis as a teenager and seeing Brother Sun, Sister Moon with my friends from the Catholic campus ministry in college.  Despite the serious limitations of both, what moved me in these works was my vivid and thought-provoking encounter with the possibility that radical sacrifice was, paradoxically, the path to fullness of life.

In the subsequent years, I encountered St. Francis here and there.  I taught his story when I taught high school theology.  I wrote about him in the Loyola books. I wrote about his prayers in The Words We Pray.  Over the years, I probably read every existing children’s picture book about Francis to my own children, most of which were about either the wolf of Gubbio or the Christmas creche.

And then, a few years ago, I read the new biography of Francis by Fr. Augustine Thompson OP  – Francis of Assisi: A New Biography.  It’s a tight, compact, rich work, and Fr.Thompson’s insights struck me to the core, so once again, St. Francis moved me…. MORE

Q: Ann, please say a few words on the artwork in this new book. How did you conceive of the characters “look”? What type of research do you have to undertake to artfully depict a venue like Assisi?

Ann: I was able to visit Assisi on two occasions, once with my teenage children and another time alone with my husband. I was able to walk the same paths as the characters in this book as they followed St. Francis’ footsteps.

I took countless photos because the style of my work is quite detailed, and I wanted the reader to authentically experience the exquisite Umbrian landscapes, the extraordinary architecture that is both grand and humble, and the simple beauty of the country roads and olive groves that surround St. Francis’ hilltop hometown….

MORE

— 7 —

Finally:

How about that Peace Prayer of St. Francis, guys?!

Nope.
The incorrect association of “Make me an instrument of your peace” with St. Francis runs so deeply now, it’s presented, unquestioningly, that way on the USCCB website, but still. It shouldn’t be this way. Truth matters, in areas great and small.

I explored the matter in my book The Words We Pray.  There are a couple of pages available for perusing online.  I think the actual history of the prayer makes it even more interesting than it is as a mythical pronouncement of St. Francis. Also, when Make me a channel of your peace comes to define the saint, we miss out on even more challenging words. Try it. Read his letters and Rule. 

A bit more on who didn’t write what – some other incorrect attributions out there. 

Tomorrow?

St. Faustina, who’s in the Loyola Kids Book of Heroes. 

 

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

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August – Immaculate Heart

August  – starting tomorrow!  – is devoted to the Immaculate Heart of Mary, which is an entry in my book, The Loyola Kids Book of Signs and Symbols. 

For more on the book, go to the Loyola site here. 

Ask you local Catholic bookstore to order it!

I have copies here – you can get them and some of my other titles here. 

For more on the series, go here. 

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Wednesday

Well, it’s been a few days since we digested, so let’s go for it:

Writing:  I was in Living Faith last Sunday. Next appearance won’t be until the beginning of May.

Several blog posts – just scroll back for those. Lots of travel blathering to assuage my guilt about privilege and such. Dug up an old piece I wrote on St. Benedict the Black (Moor), posted that and discovered that I’ve been annoyed by the same things for a long time.

Lots of sitting around, staring and jotting notes.

Oh! The Loyola Kids Book of Signs and Symbols is a finalist for an “Excellence in Publishing Award” from the Association of Catholic Publishers. 

Listening:   Much Liszt and Ginastera still, but not as much Beethoven – we may be almost done with this particular piece for the year after last Saturday. Hopefully not completely done – that would mean he didn’t do well enough to advance to the state level – but we’ll see. Waiting for those results.

As that area of piano winds down, the jazz and organ levels up. Lots of listening to this this week – and for the next few weeks. 

Reading: All right, here we go. First, let’s do what’s in progress.

Rare for me, I purchased a brand new book, simply on the basis on a recommendation. I don’t remember where I saw this mentioned, but since it involved the Gospel of Mark – along with John, one of my two favorites – and seemed to take on some of my concerns, I was in: The Memoirs of St. Peter: A New Translation of the Gospel of Mark. 

Simply reading the introduction was a revelation and prompted me to regret, once again, the thrust of Biblical studies in the era in which I came of age – the 80’s and 90’s – rooted in the historical-critical method, aka – as it panned out for most of us –  skepticism. I suppose what we are seeing now needed that stage to exist. Perhaps this moment couldn’t have come to life without both the shaking of old pietistic assumptions as well as the hard contextual work of the historical-critical scholars, but still. What time wasted, what distance created between the reader and Christ by fixating us – even the lay reader via Bible studies and homiletics – on what Matthew is saying to his Jewish readers here and how it differs from what Luke is saying to his Gentile readers there. 

More as I go along.

I’ve read two novels since last we spoke on these matters:

Case Histories by Kate Atkinson

Why this and how? The typical rabbit-trail route. Browsing the “new releases” I came upon her Transcription. It looked mildly interesting, which led me to go to the “A’s” in the fiction section and see what else she’d written – a lot, as it turned out – so I plucked out a couple to try. I ended up starting with this one rather than the newest. It was..okay.

She writes well, and that’s why it wasn’t time wasted for me. I learned some things from reading her. But the novel wasn’t ultimately satisfying for me and led me to decide to just return the others I’d checked out and move on.

There are three mysteries introduced in the story, which end up being…sort of connected. I think what put me off was, first, I figured things out pretty early, and I never figure mysteries out. Maybe I’m just getting smarter, but I doubt that.

Secondly, there is a theme of abuse within a family which is treated rather lightly by surviving family members when it comes to light. The abuse was terrible, and I found the reaction of characters both unbelievable and – hate to use the word, but this is it – offensive.

My only other comment on the book is that once again  – Catholic themes and imagery pop up, and I wasn’t even looking for them – again. A family member ends up in a convent and while the treatment of this tumbles a little bit into caricature, and I honestly don’t think this person would have actually been accepted into religious life considering her issues and weirdness, still – there was a theme of contrition and doing penance for one’s sins that required a working out, and where do you go when you need to make that happen? Catholic Land, of course!

Now, for a much better, more serious book – The Blood of the Lamb by Peter de Vries. 

(The link goes to an archive.org version that you can “borrow.” The book is still in print, though and easy to find. )

As I mentioned the other day, de Vries was a favorite of my father’s and was quite popular in the 60’s. I’d never read anything by him, and this novel is a departure from his usual humorous work – although it has its moments as well.

I rarely, if ever suggest to you “You should read this book” –  simply because life is short, people’s tastes vary, and who am I?

But I’m going to make an exception here. I think you should read this book – if you’re interested in faith, period, but particularly faith and art.

Here’s an excellent essay from Image introducing de Vries, and particularly this book:

IT WAS AN ORDINARY autumn night in suburban Chicago when I received the most disturbing book I have ever read. I was seventeen, slouching in my bedroom making a half-hearted attempt at homework, my sweaty cross-country clothes festering on the floor. My father appeared at the doorway and handed me a yellowed paperback that looked at least a few decades old.

“You might like this,” he said.

It was The Blood of the Lamb by Peter De Vries. I had heard De Vries’s name for the first time only a few days earlier. It came up at the family dinner table, and as I learned about him, I couldn’t believe I hadn’t heard of him sooner. He was once a well-known satirist who published twenty-six novels, most of them commercially successful. He spent forty-three years as an editor at TheNew Yorker, his short stories appearing regularly in its pages. He enjoyed a privileged perch in the cultural landscape, friends with J.D. Salinger and James Thurber.

And he came from our people—the Dutch Calvinists of Chicago. He attended my religious high school and college. He grew up in the same South Side neighborhood as my grandmother, worshipping at the same church, Second Christian Reformed on Seventy-Second Street. According to a family story, he had dated her, or tried to date her. Or they shared a hymnal at a Sunday evening church service. By Dutch Calvinist standards, that’s practically second base.

A short synopsis:

Don Wanderhope is , as the essay above says, from Dutch Calvinist stock, living in Chicago, when we first meet him, in the late 1920’s. His father runs a refuse company (common among Dutch Calvinists, according to this essay), and he grows to adulthood listening in on theological arguments, helping his father, going to school, discovering girls, and yearning for a different, more refined life.

He gets into a bit of trouble with one girl (a hilarious scene – I mean, who can blame them for not anticipating the model home being shown on a Sunday evening?) but is spared from marrying her by a TB diagnosis. He goes to Colorado sanatorium (I always enjoy fictional sanatorium scenes because my mother had TB and spent time in one in New Hampshire in her youth – and remembered the time, in a way, as the best time of her life.) where he meets another girl, falls in love, but that ends and he heads back to Chicago, mostly healed (if he was ever really that ill at all) discovers his father in the beginning stages of dementia, goes to college, marries, moves to New York, works in advertising, has a daughter who eventually dies of leukemia.

I won’t say spoiler alert because everyone knows that the illness, suffering and death of the character’s daughter is the center of the novel – because it’s autobiographical. The novel was published a year after de Vries’ own 10-year old daughter died of leukemia, and oh, it is raw and painful and sorrowful.

So, no – if subject matter like that would be difficult for you to handle, you shouldn’t read it.

But if you can handle it, and you want to be immersed in a very honest, challenging exploration of faith and theodicy – pick it up.

Before I read it, I was under the impression that the book was the cry of an atheist soul, but it’s really not. It’s the cry of a suffering, loving soul who just doesn’t understand. It’s a dramatization of the question: You, a human parent, would do everything you could to alleviate your child’s suffering – why doesn’t God do the same for his own suffering children? This. Makes. No. Sense.

Jeffrey Frank, writing in The New Yorker in 2004 about De Vries’s legacy, calls the following hospital scenes “as unbearable as anything in modern literature.” I can’t say that he’s exaggerating. Don and Carol make a series of visits to a New York hospital, each time receiving assurances from her oncologist, Dr. Scoville, about his progress researching cures. De Vries charts the development of her leukemia in excruciating detail, tracking the cycles of remission and broken hopes, with each medication more desperate than the last.

Don joins the other parents in trying to preserve a sense of normalcy. They throw birthday parties and speak of returning to school in the fall. He watches a dying infant crawl the hallway “wearing a turban of surgical gauze, whom a passing nurse snatched up and returned to its crib.”

He describes these incidents as if laying out evidence against a heartless God. Here the book’s title becomes clear. It refers not to the blood of Jesus, the lamb of scripture, but to the young girl. Don’s innocent lamb is poisoned by her own blood.

When I read the book at seventeen, it was De Vries’s intensity that rattled me so deeply. The Blood of the Lamb attacked my community’s faith, furiously, from within. That’s something that Hitchens and the so-called New Atheists couldn’t do. We were taught to expect “the world” to mock our faith. But here was one of our own doing the same, and he struck me as funny, sophisticated, and intelligent in doing so. I felt an uncomfortable shiver of recognition, because I knew, even if it went unspoken, that our faith clashed with modern science, that our scriptures carried contradictions, and that religion often fueled as much bigotry as good in the world. I couldn’t defend the reasons for my faith against De Vries.

Returning to the book as an adult, I realize I misremembered two things. First, De Vries reserves as much rage for medical authorities as religious ones. When Dr. Scoville glibly tells him about the “exciting chase” of developing chemotherapy drugs, Wanderhope responds, “Do you believe in God as well as play at him?”

Second, I remembered Wanderhope as a settled unbeliever from his university days onward. Yet it’s clear that he keeps searching for divine guidance until the very end of his daughter’s life, even carrying a crucifix and medal of Saint Christopher. His retort to Dr. Scoville is a bitter joke, yet it’s also the question he can’t stop asking.

I’m going to close with a few quotes from the novel, but I want to point out something alluded to in what the essayist says here, something that is so interesting to me. De Vries’ background was solid Dutch Calvinist, and the theological discussions at the beginning take on faith in that context – predestination, and so on. But as the novel moves to New York, the religious context and imagery become very, very Catholic. The practical reason is that there’s a Catholic church on the way to the hospital. Wanderhope is always passing it and even stopping in. The crucifix outside the church becomes the focus of a final, enraged gesture.

Partly, I suppose because this reflects de Vries’ own actual experience, partly because well, Calvinists don’t have a lot of imagery that lends itself to dramatization of inner faith turmoil.

Once again. 

He resented such questions as people do who have thought a great deal about them. The superficial and slipshod have ready answers, but those looking this complex life straight in the eye acquire a wealth of perception so composed of delicately balanced contradictions that they dread, or resent, the call to couch any part of it in a bland generalization. The vanity (if not outrage) of trying to cage this dance of atoms in a single definition may give the weariness of age with the cry of youth for answers the appearance of boredom.

 

I made a tentative conclusion. It seemed from all of this that uppermost among human joys is the negative one of restoration: not going to the stars, but learning that one may stay where one is.

 

The greatest experience open to man then is the recovery of the commonplace. Coffee in the morning and whiskeys in the evening again without fear. Books to read without that shadow falling across the page.

Dead drunk and cold-sober, he wandered out into the garden in the cool of the evening, awaiting the coming of the Lord.

There is a point when life, having showered us with jewels for nothing, begins to exact our life’s blood for paste.

And then, on a light note, this – reflecting the mid-1930’s. The content is more explicit now, but really, has anything changed? The pride in putting something stupid out there and selling it as a manifestation of some sort of artistic progress?

One summer when Carol was attending day camp, Greta had an affair with a man named Mel Carter. He was an Eastern publicity representative for a film studio, and often instructed dinner parties to which we went in those days with accounts of the movies’ coming of age. ‘We have a picture coming up,’ he said once, ‘in which a character says “son of a bitch.” Lots of exciting things are happening. Still, it’s only a beginning. Much remains to be done.’

 

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St. Polycarp

Today is the feast of the great martyr bishop who was also a disciple of St. John the Evangelist.

Here is the old Catholic Encyclopedia article on him, which includes, of course, information on the sources for his life. 

Here’s a translation of the “Acts of Polycarp” – the account of his martyrdom sent from the Church in Smyrna.

He is in my Loyola Kids’ Book of Saints.  

……..

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7 Quick Takes

— 1 —

Hey, guys, I think you’re going to spare obscure academic articles this week.

But you will not be spared…..

— 2 —

PUY DU FOU!

Long, long time readers will know that in the fall of 2012, I took my two youngest to Europe. It was, as I have written here, a way of forcing myself to homeschool them. I reasoned – if I actually left the country – I couldn’t go racing back to the school principal a week in,  begging her to take us back.

Anyway, one of the highlights and grand surprises of the trip was Puy du Fou. I will bet money you’ve never heard of it.   When I first started researching the trip, I happened upon information about Puy du Fou, and was immediately intrigued. What is this??  It’s the most popular attraction of its type in France – more so than EuroDisney – and I’d never even heard of it.  Then I went to the website, watched the over-the-top amazing videos about knights and vikings and such, and I was determined.

 

We had to go. 

So we did – as far as I could tell, one of the few non-French speakers in the park that day, which also happened to be the last day of the season they perform the massive, (literally) cast of thousands evening show.

It’s an “amusement park” but there are no rides.  The main attractions are recreations of medieval and renaissance villages with artisans and shops, a small collection of animals, a few animantronic features – de la Fontaine’s fairy tales, for example, and then these spectacular – I mean spectacular shows featuring French history, starting with the Romans – in a full-blown Roman coliseum with chariots and so on.

So, quickly – when we went, the shows were:

1. The Romans
2. A recreation of a Viking raid story with a variation of a saint/miracle story
3. A Joan of Arc type story (although not quite)
4. Richilieu’s Musketeer, which I didn’t understand at all – involving musketeers, Spanish type dancers and horses prancing on a water-flooded stage.
5. Birds of Prey show
6. The evening show, Cinescine 

You have to watch the videos to understand why, once I saw them, there was no way I was going to France and not going to Puy du Fou.

I see that for 2019, they’re promoting a new show – it looks to be about Clovis and….hmmm…

That said, I didn’t know anything about the place beyond the fact that it was popular and looked kind of trippy and totally French.

As we moved through the day, I started to notice a couple of things:

1. The explicit religious content of every show (except the musketeer one, but it may have been there, and I just didn’t grasp it.)   The Roman show began with two Christian men running onto the sandy floor of the coliseum and drawing an ichthys, and being arrested for that.  The Viking show featured a miracle (based, I think on a particular miracle story but I don’t remember which at the time) about a saint raising a child from the dead.
2. At some point it dawned on me…there’s nothing about the French Revolution here.  Nothing. Not a word, not an image. Wait. Aren’t all the French all about the French Revolution?

I knew that the evening show was about the Vendee resistance to the Revolution, but before I went, I didn’t know anything about the founder of the park, his politics and how the park expresses that vision.

As I keep saying, it was simply fascinating and really helped broaden my understanding of French history and the French people and the complexity of contemporary France.

Cinescine is really unlike anything you have ever seen. You’re seated on this huge grandstand, and the show happens around this lake – lights, hundreds and hundreds of people in costume tracing the history of the area, including the resistance to the Revolution, animals, music….wow.

Loved it, and would absolutely go back if I had the chance.

(If you read TripAdvisor reviews, you will see almost 100% agreement with that sentiment. “Wow” “Amazing” “Hidden Gem” – etc. )

ANYWAY.

The reason I’m bringing this up is that the news came that the empire is expanding – Puy du Fou Espana will begin a soft open late this summer, to be completed in 2021.

I’m absolutely intrigued by this, considering how the French Puy du Fou is expressive of, if not anti-Revolutionary ideals, a more traditional nationalistic view of France that includes, you know, faith. I am wondering what the thinking behind this is – I did see mentioned that one of the historical areas in the park will be a “Muslim camp” and there’s a couple of Arab-looking/dressed fellows in the imagery. Fascinating.

This is the video advertising the “Grand Spectacle” -“El Sueño de Toledo”  – “The Dream of Toledo.”

—3–

Speaking of travel, one of the things I noticed in Japan last summer was the mannered, constant patter from the convenience store clerks. It was weird and awkward – was I supposed to respond in some way or just let it flow over me as I bought my Coca-Cola Light? I thought at the time that it struck me as mannered simply because I don’t speak Japanese. No – it is mannered and practiced and rote – although there are moves afoot to de-emphasize its importance in customer service, mostly because of the greater numbers of non-native Japanese speakers working in that sector. 

Within the framework of Japanese speech exists the somewhat controversial practice of employing formulaic honorific speech by those in the service industry. Manual keigo—so named for the training manuals of phrases that clerks and employees are expected to memorize and use in interactions with the public—creates artificial, repetitious, or otherwise grammatically questionable honorific expressions as companies strive to outdo themselves in terms of reverentially addressing their customers.

Customers can expect to hear generous use of the honorific prefixes “o-” and “go-”, which are appended to words as a sign of respect. “Tsugi no o-kyaku-sama,” or “the next honorable customer,” for instance, becomes “O-tsugi no o-kyaku-sama”—“the honorable next honorable customer.” Similarly redundant compound greetings—irasshaimase konnichiwa, or “Welcome hello”—are also common.

 

–4––

Good stuff from Tom Hoopes on how his family is dealing with tech issues. 

–5 —

Some years ago, I edited an edition of Myles Connelly’s novel Mr. Blue for Loyola Classics. That edition is out of print, but Cluny Media picked it up – and you should to. It’s a powerful parable, much better than the execrable Joshua (which seems to have diminished in popularity, thank goodness) and in a way, an interesting response – not retort, but response – to The Great Gatsby. 

If I were teaching high school religion or literature in a Catholic high school – it just might be my summer reading pick.

Well, here’s an interesting review article about new editions of two other Connelly novels, these new editions edited (as was their Mr. Blue)  by Steve Mirarchi of Benedictine College – who happens to married to one of my former students!

Dan England and the Noonday Devil is somewhat darker. Similar to Blue, Dan England employs a narrator who, conventional in the ways of the world, is initially skeptical of the eccentric ways of the protagonist and yet comes to admire him. Having tried a newspaper career, and having been in his own telling converted in an improbable manner from a conformist lifestyle, Dan England now ekes out a living as a hack writer of detective stories. His real talent and great joy, however, is gathering his motley group of friends and acquaintances nightly at his ample dinner table where he holds court. His home “was a veritable hotel” for his friends, and those friends “were parasites of the most genuine and enduring sort,” including artists, ex-fighters, derelicts, “refugees from Communism and White Supremacy,”—“all having in common a love of Dan’s hospitality and generosity and a few having a love of Dan himself.”

A romantic, an eclectic reader, a storyteller, and an ardent Catholic, Dan indulges in wide-ranging talk that includes paeans to the beauty of the Church and the heroics of the saints and the martyrs. He maintains the “belief that Scripture and the saints should be a natural part of the common small talk and banter of each and every day.” The narrator, a newspaper man, is drawn into Dan’s circle after witnessing Dan’s humanizing effect on a colleague. Betrayed by one of his hangers-on, Dan exhibits a Christ-like forgiveness despite the personal cost: “What mattered to him was not serenity or success but what he so often called ‘the plain but nonetheless terrible necessity’ of saving his soul,” the narrator muses.

True to his cinematic training, Connolly’s novels often consist of a series of brief set pieces or vignettes. His characteristic theme is that of the man who eschews a conventional, conformist way of life in pursuit of human freedom. One is reminded of Melville’s “Bartleby the Scrivener,” which similarly tells a parable-like tale of the ultimate “drop-out” from mercenary society and that also employs an initially skeptical narrator. The great difference is, of course, that Connolly’s fools are holy fools. While O’Connor’s original Catholic readers would no doubt enthuse over these novels as decidedly positive expositions of the Catholic faith, Connolly acknowledges the suffering and sacrifice that comes with such belief.

–6–

You probably know about Doctors Without Borders. Well, how about The Mission Doctors Association? This month marks an important anniversary for them:

2019 marks a special anniversary for Mission Doctors Association; our 60th Anniversary.  We have many things planned to celebrate this year as we also look to the future.  Yet, we also know that without the vision of our founder, Msgr. Anthony Brouwers, none of the lifesaving work of the past 60 years would have been possible.

January 14th marks the anniversary of our founder’s passing at only 51 years old, in 1964. This story is a familiar one for anyone who is close to MDA, or who has ever heard me speak!  As the Director of the Propagation of the Faith in Los Angeles, Msgr. Brouwers traveled to Legos Nigeria to attend the Marian Congress. Once it was over he traveled all over Africa – he said later that he wanted to find ways to help the people of Los Angeles know more about the needs so they could be help.  While he expected to hear requests for money, overwhelming he heard “We need help” He met with priests doing construction, sisters (with no training) pulling teeth and bishops who were so involved in the administration and secular tasks that they had little time to be shepherds.

So, Msgr. returned with a very focused vision.  He wanted to make it possible for Catholic professionals, (not the priests, sisters or brothers, just lay people – single, married, families) to find a way to share their gifts as they lived their faith.   In the 10 years that followed, Msgr. founded the Lay Mission-Helpers Association to send teachers, nurses, accountants and others, and then working with the Catholic Physicians Guild, Mission Doctors Association to send physicians and dentists and their families.

 

–7–

 As I noted the other day, I’ve put up Michael’s How to Get the Most Out of the Eucharist on Kindle. 

I’ve created a Lent page here.

The page of the articles I’ve published on Medium here. 

And don’t forget my story!

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

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Wednesday

No cute name. That part’s already bored me.

But here we are – Wednesday:

 

Reading:  I finished I Was Dancing last night – and no, I wouldn’t recommend it. Reminder: The author is Edwin O’Connor, author of two highly acclaimed mid-century novels: The Last Hurrah, about an Irish-American politician (made into a film starring Spencer Tracy) and The Edge of Sadness, which won the Pulitzer in 1962, and which was republished by Loyola Press a few years back as part of the Loyola Classics series, which I edited. Ron Hansen wrote the introduction for that edition.

I Was Dancing tells the story of one more older man facing choices and acceptance of change and decline. This one is much shorter than the other two, and when I finished it, I thought, well – that book was essentially four or five conversations. Maybe more, but that’s it. The plot is focused: an elderly former vaudeville dancer/comic, on the road for decades, returns to his now-married son’s home to retire. We meet him on the day his son’s ultimatum comes to bear: after a year, today’s the day you have to move on and out to the local retirement home.

And so the conversations – mostly between Daniel (the father) and three of his friends, whom he gathers during the course of the day for support and, more importantly, as his audience. The four – Daniel, his shyster fake-physician, a man abandoned by his wife for another entertainer, and a priest – engage with each other mostly, it seems, for the purpose of applauding each other’s rationalizations of failure – the exception being the priest who is a barely tolerant cynic.

“Well it takes all kinds,” Father Feeley said. “Humanity in its infinite variety. Most of it highly overrated. And most of it capable of anything. A boundless capacity for lunacy, deceit. It all matters very little. In the long run.”

The final section of the book is, of course, a conversation – a terrifically long one in which Daniel and his son Tom hash out all their mutual resentments and anger. I…skimmed it, hoping for some subtlety or layers, but they were not to be found.

So – maybe ninety minutes of my life? Not a waste – there were some amusing exchanges and I liked the priest character. I also learned a bit about what doesn’t work in storytelling – always good to learn more about that.

Watching: I discovered that through my free YouTube TV trial (we cut the cord and have been experimenting with various free trials of streaming services – accessibility to football games being the primary concern) I could access a free trial of AMC Premiere – through which all ten episodes of Lodge 49 are now available. The YouTube TV free trial runs out today (we’re not going to renew it – we bought an antenna and are going back to SlingTV, which carries NFL Network – not carried on YouTubeTV – and the antenna brings in all our local channels fine) – so I decided to try to watch as much of Lodge 49 as I could squeeze in, just to see if my initial positive feelings would hold up. They sort of do – there’s nothing off-putting in the three or so episodes I watched, but the narrative thread seems to have loosened a bit and I don’t feel driven to binge any more tonight – I’ll just wait for the rest to air weekly.

Some thoughts on the whole cutting-the-cord thing. The only reason we have anything at all is because of sports. My older son watched college and pro football  – an old post on why this is not a problem for me – and then college basketball. The beauty of streaming is not only is it cheaper than satellite (or cable) but also that it’s so easy to turn services off and on. No one has to come out to your house and install anything, there’s no equipment to return. We can have a streaming service until the end of March Madness – and then boom, discontinue it – probably this time, forever, since he’ll be going off to college next year.

I’m actually glad the YouTubeTV turned out not to be our best option (it was recommended by all kinds of people, including the guy in line behind me at FedEx as I returned the satellite receiver  two months ago) – but I hate giving that Google/YouTube corporation $$. I mean – we’re all complicit and wrapped up in all sorts of evil corporations, but if I can avoid handing them money – I certainly will.

Eating/Cooking: Not much on that front. My younger son had an orthodontist appointment yesterday, and will be in a heap of discomfort for a couple of days – so the menu will consist mostly of mashed potatoes and pudding.

Short post today. Time to work on another Tech Week post, get that out and then return to some other kinds of thinking/writing.

Image: The Appian Way, Rome. 

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