Sunday, October 26, 2014

The Wisdom of the Saints

A year ago I stole an idea from Fr. John Cameron and the Magnificat daily prayer companion to take the Litany of the Saints and collect favorite sayings of each individual. Since then, my collection has grown steadily and proved to be a repository of holy counsel worth returning to frequently.

For the Solemnity of All Saints and the month of November, I decided to share some selections that I will be reflecting on over the next few weeks. It can be prayed like the Litany in its entirety, but I usually prefer to select one or a few quotes to reflect on and appropriate more deeply.


Holy Mary, Mother of God: “Do whatever he tells you."

Saint Gabriel: “With God nothing is impossible."

Saint Michael: “Who is like God?”

Saint Raphael: "It is good to praise God and to exalt his name, worthily declaring the works of God."

Saint John the Baptist: “Bear fruit in keeping with repentance."

Saint Joseph: [pause in reverent silence]

Saint Peter: "Rejoice inasmuch as you participate in Christ's sufferings, so you may rejoice when his glory is revealed.”

Saint Paul: “I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us.”

Saint James: “Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance."

(+ 99) Saint Clement of Rome: “You have searched the scriptures, which are true, which were given through the Holy Spirit; and you know that nothing unrighteous or counterfeit is written in them.”

(+107) Saint Ignatius of Antioch: "I prefer death in Christ Jesus to power over the farthest limits of the earth. He who died in place of us is the one object of my quest. He who rose for our sakes is my one desire." 

(+165) Saint Justin Martyr: “The greatest grace God can give someone is to send him a trial he cannot bear with his own powers – and then sustain him with his grace so he may endure to the end and be saved.”

(+ 180) Saint Cecilia: “To die for Christ is not to sacrifice one’s youth but to renew it. Jesus Christ returns a hundredfold all offered him, and adds to it eternal life.”


(+ 202) Saint Irenaeus of Lyons: “The Glory of God is man fully alive.”

(+ 216) Saint Clement of Alexandria: “’Eat my flesh, and drink my blood.’ The Lord supplies us with these intimate nutrients, he delivers over his flesh and pours out his blood, and nothing is lacking for the growth of his children." 

(+ 298) Saint Athanasius: “Devils take great delight in fullness, and drunkeness, and bodily comfort. Fasting possesses great power and it works glorious things. To fast is to banquet with angels.”

(+ 304) Saint Agnes of Rome: “Christ made my soul beautiful with the jewels of grace and virtue. I belong to Him whom the angels serve.”

(+ 304) Saint Lucy of Syracuse: “No one's body is polluted so as to endanger the soul if it has not pleased the mind."

(+ 356) Saint Anthony the Great: "Do not trust in your own righteousness, do not worry about the past, but control your tongue and your stomach. Some have afflicted their bodies by asceticism, but they lack discernment, and so they are far from God."

(+ 368) St. Hilary of Poitiers: “There is no space where God is not; space does not exist apart from Him. He is in heaven, in hell, beyond the seas; dwelling in all things and enveloping all. Thus He embraces, and is embraced by, the universe, confined to no part of it but pervading all.”

(+ 373) Saint Ephrem the Syrian: “O Jesus, in that hour when darkness like a cloak shall be spread over all things, may your grace shine on us in place of the earthly sun.”

(+ 379) Saint Basil the Great: “Silence is the beginning of purifying the soul.”

(+ 386) Saint Cyril of Jerusalem: “This synthesis of faith was not made to accord with human opinions, but rather what was of the greatest importance was gathered from all the Scriptures, to present the one teaching of the faith in its entirety.”

(+ 390) Saint Gregory Nazianzen: "Give something, however small, to the one in need. For it is not small to one who has nothing. Neither is it small to God, if we have given what we could." 

(+ 395) Saint Gregory of Nyssa: "Whatever name we may adopt to signify the perfume of divinity, it is not the perfume itself which we signify by our expressions; rather, we reveal just the slightest trace of the divine odor by means of our theological terms."

(+ 397) Saint Ambrose: “Every soul who has believed both conceives and generates the Word of God and recognizes his works. Let the soul of Mary be in each one of you to magnify the Lord.”

(+ 407) Saint John Chrysostom: “Jesus Christ gave you all; he left nothing for himself.”

(+ 420) Saint Jerome: “May your actions never be unworthy of your words, may it not happen that, when you preach in church, someone might say to himself: ‘Why does he therefore not act like this?’ How could a teacher, on a full stomach, discuss fasting; even a thief can blame avarice; but in the priest of Christ the mind and words must harmonize.”

(+ 430) Saint Augustine: “We have been promised something we do not yet possess. It is good for us to persevere in longing until we receive what was promised, and yearning is over.”

(+ 444) Saint Cyril of Alexandria: “If you feel scorched by the fever of impurity, go to the banquet of the Angels; and the spotless Flesh of Christ will make you pure and chaste.”

(+ 445) Saint Arsenius the Great: “I have often been sorry for having spoken, but never for holding my tongue.”

(+ 450) Saint Peter Chrysologus: “Peace is the plenitude that fulfills our desires. As Christ left the world, he wished to leave the gift he wanted to find when he returned.”

(+ 461) Saint Leo the Great: “Let us be raised to the one who made the dust of our lowliness into the body of his glory.”

(+ c. 493) Saint Patrick: “I arise today through the strength of Christ with his baptism, through the strength of his crucifixion with his burial, through the strength of his Resurrection with his Ascension.”

(+ 523) Saint Brigid of Kildare: "I would like myself to be a rent payer to the Lord; that I should suffer distress, that he would bestow a good blessing upon me. I would like a great lake of beer for the King of Kings. I would like to be watching Heaven's family drinking it through all eternity."

(+ 547) Saint Benedict: “It is only we who brood over our sins. God does not brood over them, God dumps them at the bottom of the sea.”

(+ 604) Saint Gregory the Great: “We have been truly set free from subjection to sin because we are united to him who is truly free.”

(+ 615) Saint Columban: “The more the soul loves, the more it desires to love, and the greater its suffering, the greater its healing.”

(+ 636) Saint Isidore of Seville: “Confession heals, confession justifies, confession grants pardon of sin, all hope consists in confession; in confession there is a chance for mercy. “

(+649) Saint John Climacus: “Even though one is well advanced in virtue, should he stop mortifying himself, he soon would lose his modesty and virtue - just as fertile soul quickly becomes dry and arid and produces nothing but thorns and thistles if it is not cultivated.”

(+ 662) Saint Maximus the Confessor: “God made us so that we might become partakers of the divine nature and sharers in eternity, and so that we might come to be like him through deification by grace.”

(+ 700) Saint Isaac the Syrian: “This life has been given to you for repentance; do not waste it in vain pursuits.”

(+ 1101) Saint Bruno of Cologne: "No act is charitable if it is not just." 

(+ 1109) Saint Anselm: “God who made all things made himself of Mary, and thus he refashioned everything he had made.”

(+ 1153) Saint Bernard of Clairvaux: “We are to love God for Himself, because of a twofold reason; nothing is more reasonable, nothing more profitable." 

(+ 1179) Saint Hildegard of Bingen: “God has arranged all things in the world in consideration of everything else.”

(+ 1221) Saint Dominic: “I shall be more useful to you after my death and I shall help you more effectively than during my life.”

(+ 1226) Saint Francis of Assisi: “May I feel in my heart, as far as possible, that abundance of love with which you, Son of God, are inflamed.”

(+ 1231) Saint Anthony of Padua: “Consider every day that you are then for the first time beginning; and always act with the same fervor as on the first day you began.”

(+ 1250) Saint Albert the Great: “He who enters into the secret place of his own soul passes beyond himself, and does in very truth ascend to God.”

(+ 1253) Saint Clare: “Live and hope in the Lord, and let your service be according to reason.”

(+ 1274) Saint Thomas Aquinas: “The life of man consists in the love that principally sustains him and in which he finds his greatest satisfaction.”

(+ 1302) Saint Gertrude the Great: “Once again I give you thanks for your merciful love, kindest Lord, for having found another way of rousing me from my inertia.”

(+ 1274) Saint Bonaventure: “God created all things not to increase his glory, but to show it forth and communicate it.”

(+ 1380) Saint Catherine of Siena: “When we love something we don’t care what sort of abuse or injury or pain we might have to go through to get it; we are concerned only with satisfying our desire for the thing we love.”

(+ 1419) Saint Vincent Ferrer: “In time of temptation continue the good you have begun before temptation.”

(+ 1444) Saint Bernardine of Siena: “If we but recollect the name of Jesus, it is to fight with confidence—for this name subjects all the fury of our enemies to us.”

(+ 1510) Saint Catherine of Genoa: “God lets the soul share his goodness so that it becomes one with him. The nearer the soul comes to him, the more it partakes of what is his.”

(+ 1535) Saint Thomas More: "Tribulation is a gift from God - one that he especially gives His special friends." 

(+ 1540) Saint Angela Merici: “Strengthen, O Lord, my senses and my affections, that they may not stray into betrayal of trust.”

(+ 1552) Saint Francis Xavier: “God our Lord knows the intentions which he in his mercy has wished to place in us, and the great hope and confidence which he in his goodness has wished that we should have in him.”

(+ 1556) Saint Ignatius of Loyola: “As long as obedience is flourishing, all the other virtues will be seen to flourish and bear fruit.”

(+ 1562) Saint Peter of Alcantara: “Truly, matters in the world are in a bad state; but if you and I begin in earnest to reform ourselves, a really good beginning will have been made.”


(+ 1582) Saint Teresa of Jesus: "From silly devotions and sour-faced saints, good Lord, deliver us!" 

(+ 1584) Saint Charles Borromeo: “The candle that gives light to others must itself be consumed. Thus we also have to act. We ourselves are consumed to give a good example to others.”

(+ 1591) Saint John of the Cross: “In giving us His Son, His only Word, He spoke everything to us at once in this sole Word -- and He has no more to say...because what he spoke before to the prophets in parts, he has now spoken all at once by giving us the All Who is His Son.”

(+ 1591) Saint Aloysius Gonzaga: “As God is above all created things, honors, possessions, so should our internal esteem of his Divine Majesty surpass our esteem or idea of anything whatever.”

(+ 1595) Saint Philip Neri: "A joyful heart is more easily made perfect than a downcast one."

(+ 1595) Saint Robert Southwell: “Jesus, possess my mind with your presence and ravish it with your love, that my delight may be to be embraced in the arms of your protection.”

(+ 1607) Saint Mary Magdalene di Pazzi: “A little drop of simple obedience is worth a million times more than a whole vase of the choicest contemplation.”

(+1617) Saint Rose of Lima: "Apart from the cross, there is no other ladder by which we may get to heaven." 

(+ 1621) Saint Robert Bellarmine: "Charity is that with which no man is lost, and without which no man is saved." 

(+ 1622) Saint Francis de Sales: “The more one mortifies his natural inclinations, the more he renders himself capable of receiving divine inspirations and of progressing in virtue.”

(+ 1646) Saint Isaac Jogues: “My hope is in God, who needs not us to accomplish his designs. We must endeavor to be faithful to him.”

(+ 1654) Saint Peter Claver: “Man’s salvation and perfection consists in doing the will of God, which he must have in view in all things, and at every moment of his life.”

(+ 1660) Saint Vincent de Paul: “He who gives little import to exterior mortifications, claiming that interior mortifications are more perfect, clearly shows that he is not mortified at all, exteriorly nor interiorly.”

(+ 1682) Saint Claude de la Columbiere: “My Jesus, let me live in your heart and pour all my bitterness into it, where it will be utterly consumed.”

(+ 1690) Saint Margaret Mary Alacoque: “All my pleasure in this land of exile is that of having every kind of suffering found on the cross, deprived of every other consolation except that of the Sacred Heart.”

(+ 1716) Saint Louis de Montfort: “He who fights even the smallest distractions faithfully, when he says even the smallest prayer, will also be faithful in great things.”

(+ 1719) Saint Jean Baptiste de La Salle: “Never speak to anyone except with kindness.”

(+ 1775) Saint Paul of the Cross: “It is an excellent and holy practice to call to mind and meditate on our Lord's Passion, since it is by this path that we shall arrive at union with God. In this, the holiest of all schools, true wisdom is learned, for it was there that all the saints became wise.”

(+ 1787) Saint Alphonsus di Liguori: “We must love God in the way that pleases him, and not just in a way that suits ourselves. God wishes people to empty themselves of everything and to be filled with his divine love.”

(+ 1820) Saint Clement Hofbauer: “Something can be done everywhere for the glory of God.”

(+ 1821) Saint Elizabeth Ann Seton: “O Jesus, sure joy of my soul, give me but a true love of you. Let me seek you as my only good.”

(+ 1859) Saint Jean-Baptiste-Marie Vianney: "We will either accuse ourselves or excuse ourselves." 

(+ 1860) Saint John Neumann: “Though God hates sin more than any other thing, he loves us poor miserable sinners. He ardently desires the welfare of our souls as if his own happiness depended on it.”

(+ 1868) Saint Peter Julian Eymard: “Abide in the home of the divine and fatherly goodness of God like his child who knows nothing, does nothing, makes a mess of everything, but nevertheless lives in his goodness.”

(+ 1870) Saint Anthony Marie Claret: “Our Lord has created persons for all states in life, and in all of them we see people who achieved sanctity by fulfilling their obligations well.”

(+ 1876) Saint Catherine Labouré: “I knew nothing; I was nothing. For this reason God chose me.”

(+ 1889) Saint Damien de Veuster of Moloka’i: “In the face of the too real dangers that surround me I repeat: ‘Lord, I have placed all my hope in you. I will never be confounded.”

(+ 1897) Saint Therese of Lisieux: “Miss no single opportunity of making some small sacrifice, here by a smiling look, there by a kindly word; always doing the smallest right and doing it all for love.” 

(+ 1898) Saint Charbel Makhloof: “Just as one person's sins affect all, so a person's holiness becomes like a light for others.” 


(+ 1914) Saint Pius X: "Holy Communion is the shortest and safest way to heaven."

(+ 1917) Saint Francis Xavier Cabrini: “Stretch every fiber of my being, dear Lord, that I may more easily fly towards you. May your Spirit, which once breathed over the chaos of the earth, give life to all the powers of my soul.”

(+ 1920) Saint Teresa of the Andes: “True friendship consists in mutually perfecting one another and drawing closer to God.”

(+ 1928) Saint Toribio Romo: "Christ said, 'I am the Truth'; he did not say 'I am the custom.'" 

(+ 1938) Saint Maria Faustina Kowalska: “Jesus, I trust in you.”

(+ 1941) Saint Maximilian Kolbe: “Shall the urge for complete and total happiness, inherent to human nature, be the only need to remain unfulfilled and unsatisfied? No, even this longing can be fulfilled by the infinite and eternal God.”

(+ 1942) Saint Teresa Benedicta of the Cross: “Holy realism has a certain affinity with the realism of the child who receives and responds to the impressions with unimpaired vigor and vitality, and with uninhibited simplicity.”

(+ 1968) Saint Pius of Pietrelcina: "Our Lord loves you and loves you tenderly; and if He does not let you feel the sweetness of His love, it is to make you more humble and abject in your own eyes."  

(+ 2005) St. John Paul II: "Do not be afraid. Open wide the doors to Christ." 

The Consummation of Love

Be dressed for action and have your lamps lit; be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.

                                                                                                                                                   Luke 12:35-38, RSVCE

I was given a very interesting meditation on this Gospel from Tuesday mass this week. When reflecting on it, what seems most immediately obvious is an exhortation to servants to be responsible and be prepared for the master's return. But consider the master, who is Jesus, is returning from his wedding feast, his marriage to the Church; his marriage is an act of sacrifice, a sacrifice that continues after the feast.

There are numerous places in the Gospel that lend themselves to considerations of love and others to sacrifice, but I am finding that they are often connected in subtle ways like the above example. Considering what love looks like in my life and how God is calling me to grow took me back to a conversation earlier in the year when I was speaking to friends about love and sacrifice, and sacrifice rather than pleasure as the consummation of love. It struck me again deeply how these are inseparable. 

It is possible to have pleasure without love; it is not possible to sacrifice without love.



Saint Peter Chrysologus on the New Adam

I wanted to share something from the Office of Readings that really struck me this week. The novitiate year is largely about personal transformation, part of life for every Christian but done under a magnifying glass in religious life. The theme of recreation and redemption by the incarnation of the New Adam has come up several times and it struck me that this sermon by Saint Peter Chrysologus is a very succinct teaching about what this really means.

One thing that struck me after reading it was realizing that the 'New Adam' is not truly a 'second Adam' but rather the True Adam in whose image the Old Adam was made; the second Adam stamped his image on the first Adam when he created him. It seems rather confusing to express it that way, but it was a little clearer as an experience in prayer!

Office of Readings: Second reading
From a sermon by Saint Peter Chrysologus, bishop
The Word, the Wisdom of God, was made flesh

The holy Apostle has told us that the human race takes its origin from two men, Adam and Christ; two men equal in body but unequal in merit, wholly alike in their physical structure but totally unlike in the very origin of their being. The first man, Adam, he says, became a living soul, the last Adam a life-giving spirit.

The first Adam was made by the last Adam, from whom he also received his soul, to give him life. The last Adam was formed by his own action; he did not have to wait for life to be given him by someone else, but was the only one who could give life to all. The first Adam was formed from valueless clay, the second Adam came forth from the precious womb of the Virgin. In the case of the first Adam, earth was changed into flesh; in the case of the second Adam, flesh was raised up to be God.

What more need be said? The second Adam stamped his image on the first Adam when he created him. That is why he took on himself the role, and the name, of the first Adam, in order that he might not lose what he had made in his own image. The first Adam, the last Adam; the first had a beginning, the last knows no end. The last Adam is indeed the first; as he himself says: I am the first and the last.

I am the first, that is, I have no beginning. I am the last, that is, I have no end. But what was spiritual, says the Apostle, did not come first; what was living came first, then what is spiritual. The earth comes before its fruit, but the earth is not so valuable as its fruit. The earth exacts pain and toil; its fruit bestows subsistence and life. The prophet rightly boasted of this fruit: Our earth has yielded its fruit. What is this fruit? The fruit referred to in another place: I will place upon your throne one who is the fruit of your body. The first man, says the Apostle, was made from the earth and belongs to the earth; the second man is from heaven, and belongs to heaven.

The man made from the earth is the pattern of those who belong to the earth; the man from heaven is the pattern of those who belong to heaven. How is it that these last, though they do not belong to heaven by birth, will yet belong to heaven, men who do not remain what they were by birth but persevere in being what they have become by rebirth? The reason is, brethren, that the heavenly Spirit, by the mysterious infusion of his light, gives fertility to the womb of the virginal font. The Spirit brings forth as men belonging to heaven those whose earthly ancestry brought them forth as men belonging to the earth, and in a condition of wretchedness; he gives them the likeness of their Creator. Now that we are reborn, refashioned in the image of our Creator, we must fulfill what the Apostle commands: So, as we have worn the likeness of the man of earth, let us also wear the likeness of the man of heaven.

Now that we are reborn, as I have said, in the likeness of our Lord, and have indeed been adopted by God as his children, let us put on the complete image of our Creator so as to be wholly like him, not in the glory that he alone possesses, but in innocence, simplicity, gentleness, patience, humility, mercy, harmony, those qualities in which he chose to become, and to be, one with us.

New Information about Old Problems

This week I had the opportunity to attend a guest lecture at Boston College by Turkish professor Taner Akçam about the religious and ethnic cleansing in the Ottoman Empire in the nineteenth and twentieth centuries. It was providential that someone saw it advertised in the newspaper and recommended it and again that I was free on a weeknight that was supposed to be busy.

His presentation was very interesting for a couple of reasons. First because rather than focus on violence committed against different groups separately, his study is the first major attempt to look at all of the events together, from the end of the last Russo-Turkish war in 1877-78 until the formation of the Turkish Republic in 1924. The Empire unexpectedly lost 90% of its European land (including the home region of all the CUP elite) and was faced with the influx of thousands of displaced Muslims, and their solution was to implement forced assimilation throughout the remainder of the Empire, mainly through forcibly moving the native populations. He examined everything from the exportation of ethnic Greeks from western Anatolia in 1912-13 to the Armenian and Assyrian Genocides in 1914-18 and the Pontic Greek Genocide in 1922-23, but also concurrent movements of Kurds, Arabs, Circassians, and Balkan Turkish refugees in Anatolia and how the methods of the government evolved or were adapted for different groups.

The second interesting thing was a document he found in the Ottoman Archives directing regional governments to take detailed censuses and conduct population movements and exterminations based on these; the central government directed that no minority (any non-Turkish group including other Muslims) should constitute more than 5-10% of the population in a given area. Thus, widespread killing and deportation would often be halted abruptly when this goal was reached. His main example was the Armenian population deported to northern Syria and Iraq, which at its height was nearly two million in an area with a native population of 1.5-2 million. When death camps such as Deir Zor were abruptly abandoned and extermination discontinued, the surviving Armenian population was almost exactly 150,000. 

He alluded to other documents discovered that were beyond the scope of this presentation, but he has published a new book recently and has another due to be released in a year or two.

This event is part of a series concerning Christianity in the Middle East sponsored by Christian Solidarity International, which has included several events in Europe and will continue in this country throughout the year. All of the lectures are video recorded and are available online here, so this lecture should be posted as well soon.

Saint John Paul the Great

In my previous seminarian blog I posted about being cantor for the Liturgy of the Hours for the first observance of the memorial of Blessed John Paul II on 22 October. It was very special for me and a memorable occasion, something I said I would never forget. Little did I know that I would have the honor of leading the Office for the first memorial after his canonization as well!

In our conferences about the Liturgy of the Hours over the past two weeks, one of the issues raised from our assigned readings is how monotonous it can be, especially when common texts such as the Common of Pastors are used very regularly. But I had a very different perspective; I find the texts wonderful for reflecting on the life of each different Saint:

Remember your leaders who spoke the word of God to you... consider how their lives ended... imitate their faith... Jesus Christ is the same yesterday, today, and forever.
This is a faithful and wise steward; the Lord entrusted the care of his household to him, so that he might give them their portion of food at the proper time.
                                                                        Roman Breviary, Common of Pastors, Lauds and Vespers

But it is very unique to have a Saint (and possible Doctor?) whose life I can recall and whose teaching I am a witness to. His messages of trust in God, trust in his mercy, and hope for the world are what the world was desperately needing and what a whole generation could be inspired and encouraged by.

You renew the Church in every age by raising up men and women outstanding in holiness, living witnesses of Your unchanging love. They inspire us by their heroic lives, and help us by their constant prayers to be the living sign of Your saving power.
                                                                     Preface II of Holy Men and Women

October 22
JOHN PAUL II, POPE

Office of Readings

SECOND READING From the Homily of Saint John Paul II, Pope, for the Inauguration of his Pontificate
(22 October 1978: AAS 70 [1978], 945-947)

Peter came to Rome! What else but Obedience to the inspiration received from the Lord could
have guided him and brought him to this city, the heart of the Empire? Perhaps the fisherman of
Galilee did not want to come here. Perhaps he would have preferred to stay there, on the shores of Lake of Genesareth, with his boat and his nets. Yet guided by the Lord, obedient to his
inspiration, he came here!

According to an ancient tradition. Peter tried to leave Rome during Nero's persecution. However,
the Lord intervened and came to meer him. Peter spoke to him and asked, "Quo vadis, Domine?”
-"Where are you going, Lord?" And the Lord answered him at once: “I am going to Rome to
be crucified again." Peter went back to Rome and stayed here until his crucifixion.

Our time calls us, urges us, obliges us, to gaze on the Lord and to immerse ourselves in humble
and devout meditation on the mystery ofthe supreme power of Christ himself.

He who was born of the Virgin Mary, the carpenter's Son (as he was thought to be), the Son of
the living God (as confessed by Peter), came to make us all “a kingdom of priests.”

The Second Vatican Council has reminded us of the mystery of this power and of the fact that
Christ's mission as Priest, Prophet-Teacher, and King continues in the Church. Everyone, the
whole People of God, shares in this threefold mission. Perhaps in the past the tiara, that triple
crown, was placed on the Pope’s head in order to signify by that symbol the Lord’s plan for his
Church, namely that all the hierarchical order of Christ’s Church, all “sacred power” exercised in
the Church, is nothing other than service, service with a single purpose: to ensure that the whole
People of God shares in this threefold mission of Christ and always remains under the power of
the Lord; a power that has its source not in the powers of this world, but instead in the mystery of
the Cross and the Resurrection.

The absolute, and yet sweet and gentle, power of the Lord responds to the whole depths of the
human person, to his loftiest aspirations of intellect, will and heart. It does not speak the
language of force, but expresses itself in charity and truth.

The new Successor of Peter in the See of Rome today makes a fervent, humble and trusting
prayer: Christ, make me become and remain the servant of your unique power, the servant of your
sweet power, the servant of your power that knows no dusk. Make me a servant: indeed, the
Servant of your Servants.

Brothers and sisters, do not be afraid to welcome Christ and accept his power. Help the Pope and
all those who wish to serve Christ and with Christ’s power to serve the human person and the
Whole of mankind.

Do not be afraid. Open, I say open wide the doors for Christ. To his saving power open the
boundaries of states, economic and political systems, the vast fields of culture, civilization and
development. Do not be afraid. Christ knows “that which is in man.” He alone knows it.

So often today, man does not know that which is in him, in the depths of his mind and heart. So
often he is uncertain about the meaning of his life on this earth. He is assailed by doubt, a doubt
which turns into despair. We ask you, therefore, we beg you with humility and with trust, let
Christ speak to man. He alone has words of life, yes, of life eternal.

Sunday, October 19, 2014

Saint John Cassian on Dejection

Saint John Cassian (or John the Ascetic) was largely responsible for bringing the monastic practices established in Egypt and Syria west, traveling himself to southern Gaul where he founded a monastic community. His writings, Institutes and Conferences, were very influential on Saint Benedict and his Rule that is still followed by Benedictines, Cistercians, and Trappists.

In this excerpt he notes the harm that can be done by dejection that steals joy from prayer and patience from all work and devotion. It is therefore necessary to be guarded against it- he does not extend the analogy of moths and wood, but dejection can be prayed against just as wood and cloth can be treated with oil (the Sacraments) to protect them from gnawing insects.

We have to resist the pangs of gnawing dejection. 
For if this, through separate attacks made at random, and by haphazard and casual changes, has secured an opportunity of gaining possession of our mind, it keeps us back at all times from all insight in divine contemplation, and utterly ruins and depresses the mind that has fallen away from its complete state of purity.

It does not allow it to say its prayers with its usual gladness of heart, nor permit it to rely on the comfort of reading the sacred writings, nor suffer it to be quiet and gentle with the brethren;

it makes it impatient and rough in all the duties of work and devotion: and, as all wholesome counsel is lost, and steadfastness of heart destroyed, it makes the feelings almost mad and drunk, and crushes and overwhelms them with penal despair.

Wherefore if we are anxious to exert ourselves lawfully in the struggle of our spiritual combat we ought with no less care to set about healing this malady also. For “as the moth injures the garment, and the worm the wood, so dejection the heart of man.”

With sufficient clearness and appropriateness has the Divine Spirit expressed the force of this dangerous and most injurious fault. For the garment that is moth-eaten has no longer any commercial value or good use to which it can be put; and in the same way the wood that is worm-eaten is no longer worth anything for ornamenting even an ordinary building, but is destined to be burnt in the fire.

So therefore the soul also which is a prey to the attacks of gnawing dejection will be useless for that priestly garment which, according to the prophecy of the holy David, the ointment of the Holy Spirit coming down from heaven, first on Aaron’s beard, then on his skirts, is wont to assume: as it is said, “It is like the ointment upon the head which ran down upon Aaron’s beard, which ran down to the skirts of his clothing.”

Nor can it have anything to do with the building or ornamentation of that spiritual temple of which Paul as a wise master builder laid the foundations, saying, “Ye are the temple of God, and the Spirit of God dwelleth in you:” and what the beams of this are like the bride tells us in the Song of Songs: “Our rafters are of cypress: the beams of our houses are of cedar.”

And therefore those sorts of wood are chosen for the temple of God which are fragrant and not liable to rot, and which are not subject to decay from age nor to be worm-eaten.

John Cassian (c. 360-435): Institutes 9, 1-3.

Novice Life

Autumn weather has arrived to stay! After a couple small heat waves, it is finally cool. I had a chance to go to the Campion Center in Weston, MA during the week and while a confrere was meeting his spiritual director I spent time walking in the woods and reading.









Basking at the Beach... on Razor Sharp Rocks

Last Friday, we went to Revere Beach and Nahant on the North Shore above Boston. It was a short afternoon trip, but a good chance to get out in the last warm weather of the year. These pics are from the rocky point near Marblehead, MA a little further up the shore.




It was a good day to get out, breath the salt air, and even go bird watching: in addition to gulls, cormorants, and pigeons, I saw eiders for the first time- colorful sea ducks with very valuable down.

The Specific Character of Religious Life

Over the past few weeks I have been doing assigned readings related to Saint John Paul II's encyclical Vita Consecrata (On Religious Life). The encyclical is a call for renewal in religious life by calling every religious to pursue holiness, that is
the Divine Life communicated and received. Nothing impedes this more than attrition of the thinking, attitudes, and values of the world through attachment to the ways of the world.

Attainment of holiness is through participation in the life of Jesus, and Jesus reveals himself through the Scriptures with the presence of the Holy Spirit. This is why contemplative prayer is the heart of religious life.

In both personal life and community life, living holiness requires both self-discipline and spiritual combat. Vigilance and discernment of spirits are always necessary to protect the consecrated life from internal and external dangers.

The reading on internal dangers in religious life was surprising for me. There are more of these than simply personal pride and arrogance. One of the biggest addressed here is the tendency to attempt reinterpretation of the evangelical counsels according to a secularized mentality, such as secular humanism that has been in vogue. "The evangelical counsels are rooted in the Gospel and no one at any point in history can change their meaning."

Something else I found significant was differentiating the religious life from the lay vocation. Especially with an active apostolic institute, there is a danger for defining it by work and characterizing it as "bringing the Gospel into the secular world;" this charge was laid on the lay vocation by the Vatican Council II, so what differentiates it?

Cardinal Jean Danielou, S.J. was very clear in an article for Lay Witness entitled "Specific Character of the Religious Life":
The role of the layperson is entirely different from that of the religious. The laity is charged to make the spirit of the Gospel present in the secular world, while the proper role of consecrated religious is essentially to be witnesses of the spiritual life and to manifest its splendor and value.

Cardinal Danielou becomes even more explicit and warns that secularism is a great danger to religious life today; to the extent that there is confusion with the lay vocation, religious life does not achieve its proper role. It is necessary for religious life to establish its specific character and realize the value that it holds in itself rooted in Scripture and the teaching of the Church. It is a unique call rooted in the life of the Most Holy Trinity, with a spousal character, and a state of being, not one that is entered for service but with the primary end of making Christ present in the world as an agent through which his image is communicated.



Sunday, October 12, 2014

True Humility

In Scripture are the words, "I humbled myself, and the Lord hastened to rescue me" (Psalm 114:6); and these words are there instead of "I have fasted," "I have kept vigil," "I lay down on the bare earth."

Saint John Climacus, The Ladder of Divine Ascent, Step 25: On Humility


Prudence in the ascetic life has been an important area of spiritual awareness for me over the past year, and the past few months in particular. It is also significantly connected to the major theme of my retreat last week: discerning true humility from false humility.

The humble heart is turned to God and acts for love and longing for the Beloved; the proud heart is turned inward on itself and acts for its own insatiable appetites. The difference shows in their attachment to their activities; the humble heart, open to God, is willing to renounce mortifications as well as pleasures, and the proud heart may cling to either or to both but is equally unwilling to let go of them, because it holds them for its own sake rather than for God's.


Novice Outing

After a six-day retreat, we had an opportunity to go to a Bruins game with tickets a friend gave one of the Oblates at the Shrine. Paul and I went with two of the postulants and had a great view of the action from row 12. 




It was a little intense to go to a sports arena after several days of silence, but after a few minutes to adjust to the noise level it was an enjoyable outing and a good chance to spend time with the new men. 

The local fans were hoping for a pick-me-up to distract them from the Patriots' record, but unfortunately Boston lost to Washington 0-4.





Monday, October 6, 2014

Saint Gregory the Great on Compunction

I spent some time today searching for Pope Saint Gregory the Great's teaching on compunction, a seminal work of early medieval spirituality, but was unable to find it online. However, I did find some secondary sources that summarize his teaching here and here, and I think it is worthwhile to share. What I think is most important in the teaching where he picks up from John Cassian is that compunction is a work of God in us that stings the conscience and often leads to sorrow, but the purpose is a desire for repentance and desire for God that lead to greater joy. (This is very reminiscent of how Saint Ignatius of Loyola later describes the action of the Holy Spirit in the heart of a sinner in his rules for the discernment of spirits).


"In its original profane use, the word 'compunction is a medical term, designating attacks of acute pain, of physical illness."
"Compunction is an act of God in us, an act by which God awakens us, a shock, a blow, a 'sting,' a sort of burn. God goads us as if with a spear; He 'presses' us with insistence (cum-pungere), as if to pierce us.The love of the world lulls us; but, as if by a thunderclap, the attention of the soul is recalled to God."
"It is God Himself who is working in us by His mysterious action; compunction is a gift beyond our power to understand. It induces, therefore, a purification which can be called passive. The Lord accomplishes it in us; our part is to consent to it."

We have seen already a bit of how the hugely influential Christian philosopher/educator Boethius Anicius developed that theme of earthly and heavenly desire in his allegory of Lady Philosophy. Now we turn to arguably the most influential Father for the medieval period after Augustine: Gregory the Great. Jean LeClercq, modern author of The Love of Learning and the Desire for God, has called Gregory “the Doctor of Desire.” Carole Straw calls his popular writings “an encyclopedia of spiritual experience.”

Gregory’s chief contribution to the tradition of heart religion was his formulation of the virtue of compunctio (“compunction”). Often thought of as a kind of godly sorrow (2 Cor. 7:10-11), the Latin word literally means “piercing.” It is rooted in Acts 2:37, which tells how Peter’s hearers at Pentecost were “pierced to the heart.” Cassian, Benedict, and others had followed up this clue by closely associating compunction with conversion, but it was Gregory who made it a central value in Western spirituality.

Gregory’s teaching on compunction emerged from his “deeply felt sense of the radical insufficiency of all terrestrial goods in relation to those of the heavenly world.” (As Augustine had said, the fact that we desire something that earthly things cannot satisfy indicates that we are made for a spiritual fulfillment.) Not just simple sorrow for sin, Gregorian compunction refer to “the whole of the Christian’s attitude toward present existence in relation to the underlying desire for the stability and joy of heaven.” Compunction certainly involved tears, and sometimes it might involve a terrifying fear of God. But though those sorts of negative feelings might come chronologically first in our lives, they provided a doorway to a higher emotion: “the compunction of love”—or more simply, desire for God.

Gregory deepened and elaborated Augustine’s simple experience of restlessness leading to rest. Our desire for union with God operates in a kind of cycle, never to be fulfilled on this earth. Every time we come closer to God, our desire for him is amplified; in the very fulfillment of the desire, there is planted a deeper yearning to experience more of the beloved. “‘Love’s power is the mind’s machine, drawing it away from the world while it lifts it on high.’” We sense the beauty of God. We desire him. We experience him, yet immediately desire him more.

Gregory says that God gives us two wounds of compunction. “First, he strikes the flesh, wounding the elect on the outside in order to bring interior renewal (Deut 32:39).” This is very closely related to asceticism – and I will argue that the affective and the ascetic are symbiotically related in medieval spirituality. Second, God wounds us within, “‘striking our mind’s insensibility with desire for him.” When our hearts are undisturbed by this restless desire, says Gregory, then we are “healthy in a sick way.” But in compunction, we are “wounded to be healed.” His “barbs of love” renders us “sensitive.” Gregory concludes by quoting the bride of the Song of Songs, who says, “‘I am wounded by charity [that is, by the love of God].’” And when we are so wounded, we “‘burn with the desire of contemplation,’” which his wounding stirs to life. That desire “‘burns, it pants, and it already longs to see him whom it [formerly] fled.’”

I do wonder how most moderns would understand this sort of desire for the hereafter today? As a sort of psychological maladjustment, I suppose! The important thing to see here is that although God starts by making us sorrow for sin, he does not stop there. He draws us into a deeper commitment to God and to the whole Christian life. Compunction is the voice of the Holy Spirit, of which Gregory said, “to hear [it] . . . is to rise up into love of the invisible Creator.”

McGinn lists a number of dimensions of this complex experience. It involves “sorrow for sin, religious awe before the divine judge, detachment from the world, intense longing for heaven, contemplative self-awareness, and even the sweet sorrow that accompanies the necessary descent from the heights of the immediate experience of God.” This last note about the “necessary descent from the heights” reminds us of Lewis’s observation that our experiences of joy (sehnsucht) are themselves experiences of longing—there may be some fulfillment in them, but they always move us back into further longing.

Also important is that Gregorian compunction was not purely an inner, private experience – like some sort of spiritualizing self-indulgence. “Compunction too is meant to nourish our concern for our neighbor, especially in the case of the clergy.” When we get to the late-medieval lay mystic Margery Kempe, we will see how powerful this Gregorian teaching about compunction would become for medieval Christians—and we will also see this neighbor dimension, even in a layperson.

Sunday, October 5, 2014

Saint Isaac of Syria on Mercy

I was trying to find Saint Gregory the Great's teaching on compunction today; it is something that has kept returning to my mind over the past week and I wanted to read it again, but in the process I came across a teaching of Saint Isaac the Syrian, a small but precious gem on forgiveness.


Ever let mercy outweigh all else in you. Let our compassion be a mirror where we may see in ourselves that likeness and that true image which belong to the Divine nature and Divine essence. A heart hard and unmerciful will never be pure.

Saint Isaac the Syrian, Directions on Spiritual Training

Friday Night

I decided to do a 'day in the life' post today and offer a rare glimpse of life on the inside. 
Sixty days into novitiate, we decided we trusted each other enough to give each other hair clippers. Mistake? 
It turned out fine. As it happens, when you never go out there is no reason to be embarrassed if all your fading isn't even, and as it turns out Paul is a pretty good barber. 




The Lanterian Charism of the OMV, Part II

In response to a query I have previously elaborated on the OMV charism, but as I admitted then, a religious charism is something rather difficult to summarize briefly. But as I continue to learn I can further flesh out the details and share more depth.

This week was the first study of consecrated life and we began reading a commentary on Vita Consecrata, Saint Pope John Paul II's encyclical to religious. In another address to men an women religious, he delivered a message that goes to the heart of the charism of our congregation:

More than ever in the lives of Christians today, idols are seductive and temptations unrelenting; the art of spiritual combat, the discernment of spirits, the sharing of one's thoughts with one's spiritual director, the invocation of the Holy Name of Jesus and His mercy must once more become a part of the inner life of the disciple of the Lord. This battle is necessary in order not to be distracted or worried and to live in constant recollection with the Lord.

John Paul II Speaks to Religious, Vol. XII, no. 270

This message for the renewal of religious life in the twenty-first century is closely parallel to the spiritual mission espoused by Ven. Bruno Lanteri two centuries ago: formation in the discernment of spirits, the importance of spiritual direction for people in all states of life, living a life of recollection, and invoking the mercy of Jesus in a constant call to repentance. In fact, our words Nunc Coepi are a reminder of renewal, the constant rededication that draws consecrated souls deeper into the mystery of God.



Novice Life

Last week we went up to Vermont for a couple of days of rest and relaxation. There are no 'days off' from novitiate and we continued our novitiate activities under the supervision of our novice master, but free time in the afternoons was a lot more fun!


Last week we stopped at Saint Benedict Abbey in Still River, MA for a short visit.


Chris discovered maple seeds and was amused by the "helicopter flight," although we couldn't find any intact seed pods to demonstrate with.

On our way to Lake Champlain, we stopped in Stowe at Smuggler's Notch, a small mountain with schist outcroppings that provide a great climbing landscape.









We didn't have time to go to the top, but still got to an outcropping fairly high up.


Great blue heron 


Sunset over a placid Lake Champlain


We visited Saint Anne's Shrine in Isle La Motte a few miles from the Canadian border.




This getaway was a prelude to our retreat this week, giving us a chance to unwind in advance so we don't need the first couple days of the retreat to rest and relax. It was good to get out of the city and away from other responsibilities to have time for quiet prayer. I am really looking forward to retreat!