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Posts Tagged ‘Vintage Catholic’

"amy welborn"

(He’s in it)

And now, how about a letter?

These days, the temptation to spend time online arguing is very great, isn’t it? Or – if you don’t do a lot of the arguing yourself, to at least gape at the train wreck of strawmen and ad hominem coursing down your screen.

I find it (spiritually) helpful to tear myself away from all of that and immerse myself in history – you have your own alternative of choice, but history (and Merlot) has always been mine. My undergraduate major was history, my MA is in Church History, and history has always been my gateway to understanding of the human condition and my own place within it.  And for a Catholic, the historical perspective is really obligatory. It’s not about simply learning useful lessons, picking up fun anecdotes or, on the other hand refusing to reform or change Because History.

No, we study history because the Catholic Way involves a mysterious, organic collecting and sifting of human response to God’s call through time and around the world, a process that then becomes embodied in the teaching, practice and devotion of the Church. It’s hard to explain, but here’s what is easier to understand: purely top-down change anchored in a present moment or personality is not that Catholic way. Some don’t understand this because Catholic = Hierarchy to them and that must mean a process of understanding and living that flows from the top down, but it’s actually the opposite.  The dynamic of the Church’s life flows upward, as practices and devotions evolve and doctrine is clarified in response to human experience and questions – this begins, not in chanceries, but in homes, villages and city streets, mission fields, universities and parishes, cathedrals and grottos in the middle of impoverished 19th century France as human beings interact with the Gospel as it’s presented to them. Ideally (ideally), the function of the top – as in theologians, pastors, bishops and pope –  is to confirm, clarify, set boundaries and sift – not push, create or impose a “vision.”

Sometimes the boundary-setting is harsher and more direct, sometimes it’s too timid. All the time, human frailty, bias, blindness and pride limit and shape all of "amy welborn"it, from top to bottom, from bottom to top, which actually makes it even more clear why authentic humility in the context of the Holy Spirit’s gentle, generous ways among history is essential.

Ah, so St. Francis Xavier. I spent some time last night skimming through some of his letters – find them at archive.org – and do find them. 

What I read about was a man who made tremendous sacrifices to travel across the world, endure great hardship….to teach fisherman and little kids the Creed.

Now think.

Why did he do this? Why did he think it was worth his life?

It seems, according to much of the current conversation in the air, that he was mistaken in his approach.

Was he?

Yes, the question of this encounter between Christian creed and various cultures is not uncomplicated. The question has rightly occupied Asian, African and European theologians for decades, and for literary shorthand versions, consider Black Robe and Silence.  Missionaries were not infallible. They made mistakes, they allowed themselves to become compromised, they were short-sighted.  All of that is true.

Even so – and not dismissing those questions – the 21st century observer who is anxious to diminish the importance of the particulars of belief in favor of a purportedly more pastoral engagement – who seems to believe that Jesus is more authentically and powerfully offered and encountered without much concern for the doctrine, and indeed that the specific articulation of belief functions more often than not as an obstacle to encountering Christ (for this is the essence, really of much of the direction of the current conversation ) – has a responsibility, as a Catholic, to engage this question in the context of the whole of Catholic tradition, which includes a lot of people making tremendous sacrifices, not only to live out the corporeal works of mercy, but the spiritual works as well.

Was Francis Xavier doing it wrong? What was the point – having the memorization of credal formulations and prayers, and baptism as the central focus of his missionary work? That model of “making them Christians” in this way…was it wrong?

Well, to explore the question requires us to go beyond simplistic categories, and to ask interesting, serious questions about the deeper spiritual dynamic that is engaged by this process of – dare we say it – making disciples –  the thinking behind it, and the cultural context.

It would require us to look to the past and..wait for it…engage in..dialogue, to listen and be willing to learn. It might even require…humility.

I and Francis Mancias are now living amongst the Christians of Comorin. They are very numerous, and increase largely every day. When I first came I asked them, if they knew anything about our Lord Jesus Christ? but when I came to the points of faith in detail and asked them what they thought of them, and what more they believed now than when they were Infidels, they only replied that they were Christians, but that as they are ignorant of Portuguese, they know nothing of the precepts and mysteries of our holy religion. We could not understand one another, as I spoke Castilian and they Malabar ; so I picked out the most intelligent and well read of them, and then sought out with the greatest diligence men who knew both languages.. We held meetings for several days, and by our joint efforts and with infinite difficulty we translated the Catechism into the Malabar tongue. This I learnt by heart, and then I began to go through all the villages of the coast, calling around me by the sound of a bell as many as I could, children and men. I assembled them twice a day and taught them the Christian doctrine : and thus, in the space of a month, the children had it well by heart. And all the time I kept telling them to go on teaching in their turn whatever they had learnt to their parents, family, and neighbours.

Every Sunday I collected them all, men and women, boys and girls, in the church. They came, with great readiness and with a great desire for instruction. Then, in the hearing of all, I began by calling on the name of the most holy Trinity, Father, Son, and Holy Ghost, and I recited aloud the Lord’s Prayer, the Hai/ Mary, and the Creed in the language of the country: they all followed me in the same words, and delighted in it wonderfully. Then I repeated the Creed by my- self, dwelling upon each article singly. Then I asked them as to each article, whether they believed it unhesitatingly ; and all, with a loud voice and their hands crossed over their breasts, professed aloud that they truly believed it. I take care to make them repeat the Creed oftener than the other prayers ; and I tell them that those who beUeve all that is contained therein are called Christians. After explaining the Creed I go on to the Commandments, teaching them that the Christian law is contained in those ten precepts, and that every one who observes them all faithfully is a good and true Christian and is certain of eternal salvation, and that, on the other hand, whoever neglects a single ore of them is a bad Christian, and will be cast into hell unless he is truly penitent for his sin. Converts and heathen alike are astonished at all this, which shows them the holiness of the Christian law, its perfect consistency with itself, and its agreement with reason. After this I recite our principal prayers, as the Our Father and the Hail Mary, and they say them after me. Then we go back to the Creed, adding the Our Father and the Hail Mary after each article, with a short hymn; for, as soon as I have recited the first article, I sing in their language, ^ Jesus, Son of the living God, grant us the grace to believe firmly this first article of your faith : and that we may obtain this from you, we offer you this prayer taught us by yourself^ Then we add this second invocation : ‘ Holy Mary^ Mother of our Lord Jesus Christ, obtain for us from your most sweet Son that we may believe without hesitation this article of the "amy welborn"Christian faitlu We do the same after all the other eleven articles.

We teach them the Commandments in the following way. After we have sung the first, which enjoins the love of God, we pray thus : ^ Jesus Christ, Sou of the living God, grant us the grace to love Thee above all things ; and then we say for this intention the Lord’s Prayer. Then we all sing together, ‘ Holy Mary, Mother of Jesus Christ, obtain for us from your Son the grace to observe perfectly the first of His Commandments ; and then we say the Hail Mary. So we go on through the other nine, changing the words of our little invocation as occasion requires. Thus I accustom them to ask for these graces with the ordinary prayers of the Church, and I tell them at the same time that if they obtain them, they will have all otherthings that they can wish for more abundantly than they would  be able to ask for them. I make them all, and particularly those who are to be baptized, repeat the form of general confession. These last I question after each article of the Creed as it is recited, whether they believe it firmly ; and after they have answered yes, I give them an instruction in their own language explaining the chief heads of the Christian religion, and the duties necessary to salvation. Last of all, I admit them thus prepared to baptism. The instruction is ended by the Salve Regina, begging the aid and help of our Blessed Lady.

As to the numbers who become Christians, you may understand them from this, that it often happens to me to be hardly able to use my hands from the fatigue of baptizing : often in a single day I have baptized whole villages. Sometimes I have lost my voice and strength altogether with repeating again and again the Credo and the other forms.

The fruit that is reaped by the baptism of infants, as well as by the instruction of children and others, is quite incredible. These children, I trust heartily, by the grace of God, will be much better than their fathers. They show an ardent love for the Divine law, and an extraordinary zeal for learning our holy religion and imparting it to others. Their hatred for idolatry is marvellous. They get into feuds with the heathen about it, and whenever their own parents practise it, they reproach them and come off to tell me at once. Whenever I hear of any act of idolatrous worship, I go to the place with a large band of these children, who very soon load the devil with a greater amount of insult and abuse than he has lately received of honour and worship from their parents, relations, and acquaintances. The children run at the idols, upset them, dash them down, break them to pieces, spit on them, trample on them, kick them about, and in short heap on them every possible outrage.

I had been living for nearly four months in a Christian village, occupied in translating the Catechism. A great number of natives came from all parts to entreat me to take the trouble to go to their houses and call on God by the bedsides of their sick relatives. Such numbers also of sick made their own way to us, that I had enough to do to read a Gospel over each of them. At the same time we kept on with our daily work, instructing the children, baptizing converts, translating the Cate chism, answering difficulties, and burying the dead. For my part I desired to satisfy all, both the sick who came to me themselves, and those who came to beg on the part of others, lest if I did not, their confidence in, and zeal for, our holy religion should relax, and I thought it wrong not to do what I could in answer to their prayers. But the thing grew to such a pitch that it was impossible for me myself to satisfy all, and at the same time to avoid their quarrelling among themselves, every one striving to be the first to get me to his own house ; so I hit on a way of serving all at once. As I could not go myself, I sent round children whom I could trust in my place. Tliuey went to the sick persons, assembled their families and neighbours, recited the Creed with them, and encouraged the sufferers to conceive a certain and wellfounded confidence of their restoration. Then after all this, they recited the prayers of the Church. To make my tale short, God was moved by the faith and piety of these children and of the others, and restored to a great number of sick persons health both of body and soul. How good He was to them ! He made the very disease of their bodies the occasion of calling them to salvation, and drew them to the Christian faith almost by force !

I have also charged these children to teach the rudiments of Christian doctrine to the ignorant in private houses, in the streets, and the crossways. As soon as I see that this has been well started in one village, I go on to another and give the same instructions and the same commission to the children, and go I go through in order the whole number of their villages. When I have done this and am going away, I leave in each place a copy of the Christian doctrine, and tell ail those who know how to write to copy it out, and all the others are to learn it by heart and to recite it from memory every day. Every feast day I bid them meet in one place and sing all together the elements of the faith. For this purpose I have appointed in each of the thirty Christian villages men of intelligence and character who are to preside over these meetings, and the Governor, Don Martin Alfonso, who is so full of love for our Society and of zeal for religion, has been good enough at our request to allot a yearly revenue of 4000 gold fanams for the salary of these catechists. He has an immense friendship for ours, and desires with all his heart that some of them should be sent hither, for which he is always asking in his letters to the King.

There is now in these parts a very large number of persons who have only one reason for not becoming Christian, and that is that there is no one to make them Christians. It often comes into my mind to go round all the Universities of Europe, and especially that of Paris, crying out every where like a’ madman, and saying to all the learned men there whose learn- ing is so much greater than their charity, ‘ Ah ! what a miiltiude of souls is through your fault shut out of heaven and falling into hell . Would to God that these men who labour so much in gaining knowledge would give as much thought to the ac- count they must one day give to God of the use they have made of their learning and of the talents entrusted to them ! I am sure that many of them would be moved by such considerations, would exercise themselves in fitting meditations on Divine truths, so as to hear what God might say to them,^-* and then, renouncing their ambitions and desires, and all the things of the world, they would form themselves wholly according to God’s desire and choice for them. They would exclaim from the bottom of their hearts : ^ Lord^ here am I ; send jue whithersoever it shall please Thee, even to India /’^-^ Good God ! how much happier and how much safer they would be ! With what far greater confidence in God’s mercy would they meet their last hour, the supreme trial of that terrible judgment which no man can escape ! They would then be able joyfully to use the words of the faithful servant in the Gospel : ‘ Lord, Thou gavesf me five talents; behold, I have gained beside them other five. They labour night and day in acquiring knowledge, and they are very diligent indeed in understanding the subjects which they study ; but if they would spend as much time in that which is the fruit of all solid learning, and be as diligent in teaching to the ignorant the things necessary to salvation, they would be far better prepared to give an account of themselves to our Lord when He shall say to them : ‘ Give an account of thy steiuard- ship.’^”^ I fear much that these men, who spend so many years in the Universities in studying the liberal arts, look more to the empty honours and dignities of the prelature than to the holy functions and obligations of which those honours are the trappings. It has come to this pass, as I see, that the men who are the most diligent in the higher branches of study, commonly make profession that they hope to gain some high post in the Church by their reputation for learning, therein to be able to serve our Lord and His Church. But all the time they deceive themselves miserably, for their studies are far more directed to their own advantage than to the common good. They are afraid that God may not second their ambition, and this is the reason why they will not leave the whole matter to His holy will. I declare to God that I had almost made up my mind, since I could not return to Europe myself, to write to the University of Paris, and especially to our worthy Professors Cornet and Picard, and to show them how many thousands of infidels might be made Christians without trouble, if we had only men here who would seek, not their own advantage, but the things of Jesus Christ. And therefore, dearest brothers, ‘ pray ye the Lord of the harvest that He send forth labourers into His harvest.’

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amywelborn2

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481px-Johanna_Franziska_von_Chantal

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

That page includes many quotes from the saint:

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

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

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

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

Practical and down to earth:

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

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

Vive ^ Jesus !

PARIS, 1619.

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

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

Vive ^ Jesus !

ANNECY, 1616.

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

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

cut short absolutely this introspection and all these

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

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

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

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

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

amy-welborn

"amy welborn"

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

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

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

….

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

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

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

…..

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

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

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

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

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Something simple:

"amy welborn"

It’s from this book, which I found at an estate sale last year, and recounted here, with lots more examples of the pages.

"amy welborn"

"amy welborn"

And…if you want a free book to help you reflect on the Cross, go here, to access The Power of the Cross. 

The app for John Paul II’s Biblical Way of the Cross is available here. 

"amy welborn"

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"amy welborn"

This is one of those (many, perhaps) aspects of the post-Vatican II liturgical changes that really, really makes you go, “Huh?”

It’s bizarre for many reasons having to do with the normal reasons of upending tradition via committee work, but also because it’s such an unecumenical move, and, on paper at least, Vatican II was, we hear, informed by ecumenical concerns.

Backtrack:

To those of you involved in the Extraordinary Form as well as the Anglican Use, this is not news, but today (February 1) on the older calendar has a special name.  It’s called Septuagisima Sunday. It’s the beginning of a little mini-liturgical season.   From Fr. Kirby:

 In three weeks our heads will be marked with the ashes of penitence. A special time of preparation for Lent emerged in the liturgy of the 6th and 7th centuries. The three Sundays preceding Ash Wednesday were called Septuagesima, Sexagesima, and Quinquagesima, meaning respectively, the seventieth, sixtieth, and fiftieth days before Pascha. The First Sunday of Lent is, of course, Quadragesima, the beginning of the Lenten fast of forty days.

Here is an excellent, thorough article in Dappled Things:

In the chapter titled “The History of Septuagesima,” Dom Guéranger added, “The Church, therefore, has instituted a preparation for the holy time of Lent. She gives us the three weeks of Septuagesima, during which she withdraws us, as much as may be, from the noisy distractions of the world, in order that our hearts may be the more readily impressed by the solemn warning she is to give us, at the commencement of Lent, by marking our foreheads with ashes.”

Septuagesima Sunday is the ninth Sunday before Lent, and it is the day on which the Septuagesima season of preparation for Lent has begun for more than 1,000 years in the traditional calendar. The Septuagesima season is made up of three Sundays: Septuagesima (which means seventieth), Sexagesima (which means sixtieth), and Quinquagesima (which means fiftieth), and it extends until Ash Wednesday.

Quadragesima is the name given in most languages to the season of Lent that starts on Ash Wednesday. For a few examples, in Spanish the name is cuaresma, in Portuguese quaresma, in French carême, and in Italian quaresima. In English, in contrast, the word for spring, lent, was used, which derives from the German word for long, because at this time of year the days get longer.

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How the Church Keeps Septuagesima

Beginning with Compline (Night Prayer) on the Saturday before Septuagesima Sunday the Alleluia, Gloria, and Te Deum are not said any more until Easter. Two extra Alleluias are said at Vespers on that Saturday. In some places charming ceremonies have been practiced in which an Alleluia is put in a little coffin and buried, to be resurrected again only on Easter Sunday. Throughout Septuagesima, violet vestments are worn, except on feasts observed during weekday.

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Septuagesima and the following days are observed in Anglicanism and in some Lutheran groups. The Eastern Catholics and Orthodox of course observe pre-Lent, described very well here at the Aquinas and More Bookstore site. 

(Hence my comment above about ecumenism. If the Anglicans could keep it…wouldn’t it have been  ecumenical of us to give it a chance to live as well?)

The point being…Lent calls for preparation.  And while it’s all well and good to look at the calendar, wonder, “Hey, when is Ash Wednesday this year?” And then say, “Yikes…that’s soon!  Okay. Start thinking. What am I going to give up?” …well, what these traditional preparation-for-the-preparatory seasons do is to set the fact of that realization and need to prepare into a deep context that is wise, rooted in the richness of tradition , and helpful.

So, from a 7th grade religion textbook published in 1947, part of the The Christ Life Series in Religion: 

(Click on the images to get readable version)

"amy welborn" "amy welborn"

"amy welborn"

What I particularly like is the long paragraph on p. 146.  I’ll type some of it out here:

Thousands and thousands of people upon the stage of lief are adjusting themselves to their roles in this drama — this drama which is real life.  Old men are there and old women, youths and maidens, and even little children.  From all parts of the world they come and from all walks of life — kings and queens, merchants and laborers, teachers and students, bankers and beggars, religious of all orders, cardinals, bishops and parish priests, and leading them all the Vicar of Christ on earth.  All are quietly taking their laces, for all re actors in the sublime mystery drama of our redemption.

We, too, have our own parts to play in this living drama.  And there is no rehearsal.  We begin now, on Septuagesima, following as faithfully as we can the guidance of the Holy Spirit, which comes to us particularly in the Mass and the sacraments.

It would be very clear, wouldn’t it, to the twelve-year old reading this, that he or she is not waiting to be a real, active Christian – the time is now, and the Spirit is active in the lives of all the baptized.  Rather stirring, isn’t it? You’re young, yes, but you’re not an extra in this – you are all in. 

So…..what happened?

As usual, it was determined that all this was too hard for us.

A good summary is offered by Dr. Lauren Pristas here (it’s a pdf file)

In short, the committees appointed to reform everything about the liturgical life of the Church after the Council decided to ditch it.  I’ll quote a bit here, but do check out the rest – it’s not long, although her specifics regarding the Collect prayers (her specialization) may not be of as much interest to you.  The options developed by the committee were:

  1. Either the names of the Sundays or the prayers are preserved, but the penetential aspect abolished
  2. Or the season itself is abolished, but the prayers used at another place in the Church year
  3. Or the season is abolished and the prayers used in the last three Sundays before Lent.

As Pristas points out, the two options that are not there are either making no change at all or abolishing everything, names, prayers, season – which is, of course,  what happened.

Van Doren’s answer to the question about Septuagesima appears first. He added
a solution, (d), according to which Septuagesima would be retained as a period of
austerity. He called Septuagesima ‘the doorway of Lent’ and voted that nothing
be changed. In the event his solution (d) would not prevail, Van Doren preferred
solution (c): that the name and penitential elements be removed but the formularies
retained.

None of the other members voted for Van Doren’s solution (d). Martimort called
for the suppression of Septuagesima. He did not comment on the formularies except
to say that these were the responsibility of other coetus.(committee)
Jounel also voted for suppression of the season, but wanted its

formularies used at another time. Amore
voted for suppression but divided the question of the formularies. He proposed that
the breviary lessons be moved to Advent, and the Mass lessons be retained in place.
Schmidt preferred that everything but the penitential elements remain the same, but
wanted the formularies retained even if the season were suppressed.Dirks voted
that the season with its penitential elements be suppressed but the formularies
retained. Nocent said that Septuagesima should be abolished for pastoral reasons:
so that the faithful may see the progress of the liturgical year clearly and not be
confused by diverse ‘anticipations’. He does not mention the formularies, but
summarises: ‘The names and penitential character ought to be abolished: the Gloria
and Alleluia said, the color green used, etc.’

The Birth of the Liturgy Committee, right there.  Crazy.

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The records of Coetus 1 tell us that
Septuagesima was suppressed for the sake of the faithful: ‘the penitential character of
the time of Septuagesima or pre-Lent is difficult for the faithful to understand without
many explanations’. Further, Adrian Nocent said suppression of Septuagesima was
necessary if the faithful were to see the progress of the liturgical year clearly and not
be confused by diverse ‘anticipations’. But Callewaert’s historical study shows us
that the period of pre-Lenten penitence arose in the first place as an expression of the
devotion of the faithful.
This is key. Lent is a time of obligatory fasting and penance. Septuagesima, on the
other hand, is a short season through which the devotion of the faithful impels them
to prepare mentally, physically and spiritually for Lent. The Church has, since the
sixth century, encouraged and assisted the faithful in this preparation by appointing
special Masses and Offices for this season and using numeric nomenclature that
marks off the time remaining until both Lent (in Latin, Quadragesima or forty) and
the Pasch.

Look. Church Things come about for all kinds of reasons and out of all kinds of circumstances: good intentions, misguided intentions, evil, persecution and even accidents. The mystery of this dynamic intersection of divine and human ways is one of my abiding interests. In addition, liturgy develops, and while “organic development” is practically impossible to define, it’s also obvious that a handful of scholars from a particular place and time sorting through options for transforming a thousand year-old set of traditions in a way that will profoundly impact hundreds of millions of Catholics, present and future…ain’t it.

And perhaps… this example might also remind us – in case we’d forgotten – that there’s no need to view decision-making within Church institutions with piously folded hands that move only to place a finger to the lips while whispering Hush! Holy Spirit at work! All is well!

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"st. joseph"

This one interests me because it predates the large oratory’s construction.

stjoseph

"st. Joseph"

At the shrine featured in the vintage holy cards.  Summer 2011. 

And remember…it’s a Solemnity…which means that for day..it’s like it’s not Lent! Feast away!

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