Passion Friday

Christ suffered for you and left you an example, to have you follow in his footsteps. In his own body he brought your sins to the cross, so that all of us, dead to sin, could live in accordance with God's will. By his wounds you were healed.

1 Peter 2:21, 24 (Office of Vespers)

As the firstborn among many, Christ suffered his passion and death are not merely an example for us to follow, an inspiration or exhortation, but an act by which he took on all human suffering. In the infinite depths of God's suffering, all human suffering becomes a participation, a share of inheritance through adoption as sons through Jesus Christ so that we might have a share in his glory. Our suffering is then never wholly our own, but an invitation for deeper union with God when his fear and pain frees us from our own.

Chorale: 

Erkenne mich, mein Hüter, mein Hirte, nimm mich an!

Know me, my keeper, my Shepherd, take me to thee!

Von dir, Quell aller Güter, ist mir viel Gut's getan.

By thee, Source of all good things, hath much good befallen me.

Dein Mund hat mich gelabet mit Milch und süßer Kost.

Thy mouth hath refreshed me with milk and sweetmeats.

Dein Geist hat mich begabet mit mancher Himmelslust.

Thy spirit hath favored me with many a heavenly longing.

Ich will hier bei dir stehen; verachte mich doch nicht!

I would here stand beside thee; do not then scorn me!

Von dir will ich nicht gehen, wenn dir dein Herze bricht;

From thee I would not depart even if thy heart is breaking;

Wenn dein Herz wird erblaßen im letzten Todesstoß,

When thy heart shall turn pale in the last pang of death,

Alsdann will ich dich faßen in meinen Arm und Schoß.

Even then I would enfold thee in my arms and lap.

O Haupt voll Blut und Wunden, voll Schmerz und voller Hohn!

O Head, full of blood and wounds, full of sorrow and full of scorn!

O Haupt, zum Spott gebunden mit einer Dornenkron!

O Head, for mockery bound with a crown of thorns!

O Haupt, sonst schön gezieret mit höchster Ehr' und Zier,

O Head, once beautifully adorned with the highest honor and renown,

Jetzt aber höchst schimpfieret: gegrüßet sei'st du mir!

But now most abused: hailed be thou by me!

Du edles Angesichte, davor sonst schrickt und scheut

Thou noble countenance, before which shrinks and shies

Das große Weltgewichte, wie bist du so bespeit!

The great weight of the world, how thou art spat upon!

Wie bist du so erbleichet! Wer hat dein Augenlicht,

How thou art turned so pallid! Who has thine eyes,

Dem sonst kein Licht nicht gleichet, so schändlich zugericht't?

Them to which no light is equal, so shamefully abused?

Wenn ich einmal soll scheiden, so scheide nicht von mir;

When once I must depart, then do not depart from me;

Wenn ich den Tod soll leiden, so tritt du dann herfür!

When I my death must suffer, then stand thou beside me!

Wenn mir am allerbängsten wird um das Herze sein,

When most filled with fear my heart will be,

So reiß mich aus den Ängsten Kraft deiner Angst und Pein!

Then pluck me from the terrors of fear and pain by thy strength!

Passion Thursday

"If I glorify myself, my glory is worth nothing; but it is my Father who glorifies me, of whom you say, 'He is our God.' You do not know him, but I know him. Amen, amen, I say to you, before Abraham came to be, I AM."

-John 8:54, 58

O bone Jesu, miserere nobis, quia tu creasti nos, tu redimisti nos sanguine tuo praetiosissimo.

O good Jesus, have mercy on us; because thou didst create us, thou hast redeemed us by thy most precious Blood.

It is easy for the idea of "relationship with God" to devolve into an imprecise connection with a Being who is pure spirit, and from there to become impersonal. We do not relate to concepts but to persons, and knowing a person is a mystery; we never know a person so well that we can claim to understand them entirely and exhaust their individual essence, and what is true of created persons is true of the persons of God in an infinitely greater degree.
We know God through the person of Jesus; without his manifestation to us, we do not know the other persons of the Holy Trinity and "relationship with God" becomes intangible vagueness. Jesus revealed that he is one with the Father, and that by receiving him we receive all that God is.
Let us remember in commemorating the Passion of the Lord that his suffering was not only to spare us punishment for our offenses, but to open us to faith in him so that we might receive our eternal happiness in knowing God as he is.

Passion Wednesday

“If you remain in my word, you will truly be my disciples,

and you will know the truth, and the truth will set you free.

If the Son frees you, then you will be free indeed."

John 8:31b-32, 36

Chorale:

Christe, du Lamm Gottes, der du trägst die Sünd der Welt, erbarm dich unser. 

O Christ, thou Lamb of God, thou that takest the sins of the world, have mercy on us.

Christe, du Lamm Gottes, der du trägst die Sünd der Welt, erbarm dich unser. 

O Christ, thou Lamb of God, thou that takest the sins of the world, have mercy on us.

Christe, du Lamm Gottes, der du trägst die Sünd der Welt, gib uns deinen Frieden. Amen.

O Christ, thou Lamb of God, thou that takest the sins of the world, give unto us thy peace. Amen.

For freedom Christ has set us free. Freedom in Christ is fundamentally different from how we understand human freedom. By our free will, we have the power to do as we choose; in Christ, we have freedom from sin and the power to do God's will, the fulfillment of freedom. 

The world proclaims that by exercising our will we shall be more ourselves, but exercise of our independence is not the purpose of our being; our deepest longing is for love, a longing that is only fulfilled by Love itself, and upon finding one pearl of great value, there is no hesitation to sacrifice everything to obtain it. 

Passion Tuesday

Hear my prayer, O Lord; let my cry come to you!

Do not hide your face from me in the day of my distress!

Incline your ear to me; answer me speedily in the day when I call!

-Psalm 102:1-2

Ostinato:
O Lord, hear my prayer! O Lord, hear my prayer! When I call, answer me.

O Lord, hear my prayer! O Lord, hear my prayer! Come and listen to me.

God never fails to hear our prayer. The answer may not be what we expect, it may not be the resolution we immediately desire, but God will never fail to hear a cry of the heart. The Lord is close the the brokenhearted, and every spirit crushed he will save. Many are the afflictions of the righteous, but the Lord rescues them from all affliction. Our heavenly Father has loved sinners so greatly that he came to us in his Son; even when we have not loved him, he has loved us and never ceased to hear our prayers. For this, even in great suffering, we can bless the Lord at all times and exult his name together.

(Quotes from Psalm 34)

Original recording:

                                    

Ostinato:
O, usłysz mój głos, o usłysz mój głos; Panie mój, wołam Cię! 
O hear my cry, O hear my cry; O my Lord, I call to you! 

O, usłysz mój głos, o usłysz mój głos; przyjdź i wysłuchaj mnie!
O hear my cry, O hear my cry; come and listen to me!

Passion Monday

“Woman, where are they? Has no one condemned you? Neither do I condemn you; go, and do not sin any more.”

John 8:10, 11b

Chorale:
Herzliebster Jesu, was hast du verbrochen, Dass man ein solch scharf Urteil hat gesprochen?
Dearest Jesus, what hast thou perpetrated that man so harsh a sentence hath spoken?

Was ist die Schuld, in was für Missetaten Bist du geraten?
What is your guilt, and for what evil deeds art thou convicted?


Jesus, although himself sinless, condemned no sinners. As the Truth, he judged those guilty of sin for the purpose of calling them to conversion. Truth reveals sin but condemnation is self-inflicted by the one who persists unrepentant. Jesus was judged unjustly, oppressed and afflicted, yet he did not open his mouth; but although Truth judged all sinners by this act, he still did not condemn but promised the repentant sinner today you shall be with me in paradise.

First Sunday of the Passion

Meditation with music for the First Sunday of the Passion: 

The Marian antiphon used from the Presentation of the Lord to Wednesday of Holy Week

Ave, Regina caelorum, ave, Domina Angelorum: 
Hail, Queen of Heaven, hail, Lady of Angels:

Salve, radix, salve, porta ex qua mundo lux est orta:
Hail, root, hail, gate from whom light has arisen unto the world:

Gaude, Virgo gloriosa, super omnes speciosa,  
Rejoice, O glorious Virgin, beautiful above all others, 

Vale, o valde decora, et pro nobis Christum exora. 
Farewell, O exceedingly honored, and beseech Christ on our behalf.


Ave, Regina Caelorum originated as a processional antiphon, and- despite its use during the solemn season of Lent, solemnity reflected in the contrition of the closing prayer- it repeatedly greets Mary in words that echo joy and confidence in her intercession. Mary is queen, lady, root, door; these words recall associated biblical allusions used in the ancient Eastern hymn, the Akathist. She is greeted with words of increasing intensity, words which our English translation does not sufficiently render: ave, salve, gaude, valde. These are forms of greeting that show an increase of intensity and regard.

Lent: Finding the Promised Land

St. Andrew of Crete's reflection on Exodus explains the importance of mortification: you have an arrogant will, O my soul, preferring gluttony and self gratification to the manna from heaven; go and imitate Moses in the wilderness, that like him you may behold God present in the burning bush.
God had called us out of the slavery of sin, but the human will must be strengthened to respond to this call.



You have heard, O my soul, how the waves and waters of the river formed a protective chamber for the baby Moses, allowing his basket of reeds to escape the cruel edict of the Pharaoh.

The midwives, though instructed by Pharaoh to kill the male infants of the Hebrews, obeyed their God instead.

Now that you, my hopeless soul, have been spared death like Moses, like him also be nourished on the wisdom of the Lord.

By killing the oppressive Egyptian, Moses severed his bond to Pharaoh. But you, O my hopeless soul, have not even begun to attack the wickedness of your mind.

If you have not accomplished even this much, how can you expect to pass through the time of repentance, which alone can drive away our sinful passions?

Go, my soul, and imitate the great Moses in the wilderness, that like him you may behold God present in the burning bush.

Think of the staff that Moses stretched over the waters to divide them. It is an image of the Cross of Christ whereby you, my soul, can also accomplish great things.

Aaron’s faithfulness was shown by his offering an acceptable sacrifice to God. But you, my soul, like the priests Hophni and Phineas have offered only your deceitful and selfish life.

[...] The waves of my transgressions have turned back on me, O Saviour, just as once the Red Sea turned back to engulf the Egyptian forces.

Like Israel of old you have an arrogant will, O my soul, preferring gluttony and self gratification to the manna from heaven.

The Canaanites’ wells can be likened to worldly philosophies, from which you, my soul, have preferred to drink rather than from the rock from which when struck by Moses there poured out a river of wisdom, the knowledge of God.

Like the arrogant Israelites in the wilderness, you prefer the comforts of Egypt and unclean food to manna, the food sent from heaven.

Water pouring from the rock when struck by Your servant Moses, prefigured Your life giving side, O Saviour, from which we saw the Water of Life.

Find the Promised Land and explore it secretly as Joshua, son of Nun, once did. See what kind of land it is and settle there, obeying the Law of God.

Andrew of Crete (c.650-740): The Great Canon, Tuesday of the First Week, Odes 5

The Mystery of St. Joseph

As the Divine Praises remind us, St. Joseph is Mary's most chaste spouse. He is a master of purity and a master of modesty, even if he needs a little convincing on this point. A master of purity is able to see, to read, in the language of the body, the mystery of God's presence hidden in the intimate center of another. A master of modesty does not exploit this mystery, nor expose this mystery, nor run away from this mystery, but rather veils the mystery with his love. In the end, St. Joseph both sees and veils the mystery of God's spousal love for mankind expressed in the body of the Blessed Virgin Mary. But it took an angel to help him understand this and have the courage to accept the task.

We turn to the Catechism to understand more clearly the two virtues of purity of heart and modesty. The Catechism teaches us: "[purity of heart] enables us to see according to God...; it lets us perceive the human body-ours and our neighbor's-as a temple of the Holy Spirit, a manifestation of divine beauty" (CCC, 2519). Purity of heart allows us to behold the mystery, the beauty hidden in the heart of another, but seen through the body. In regard to modesty, the Catechism of the Catholic Church paragraph 2521 reads, "Modesty protects the intimate center of the person. It means refusing to unveil what should remain hidden..."and in paragraph 2522 we read, "Modesty protects the mystery of persons and their love... it keeps silence or reserve where there is evident risk of unhealthy curiosity. It is discreet."

Let us turn now to the Scriptures to see how the drama of St. Joseph's life unfolds. Throughout the ages, the "Masters of Suspicion," as Bl. John Paul II names them, read the Annunciation to St. Joseph with the suspicion that no one, even St. Joseph, could have sufficient purity of heart to see the mystery of God's love in the unexpected pregnancy of the Blessed Virgin Mary. This presumption colors the interpretations of key biblical passages, supposing that St. Joseph saw Mary as an adulteress. Modern Scripture scholarship and the Doctors of the Church help us to reread these passages in the light of truth. The passage in question comes from St. Matthew's Gospel and we hear it each year on the Solemnity of St. Joseph: "Joseph, her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly." (Mt 1:19)

First, we need help with two Greek words-namely the verb "deigmatizo", translated here as "expose to shame" and "apoluo" translated here as "divorce." While we cannot go into all the details, a valid re-translation of this passage is proposed by the Jesuit scripture scholar Fr. Ignace de la Potterie, "But Joseph, her spouse, who was a just man, and who did not wish to unveil (her mystery), resolved to secretly separate (himself) from her." (Mary in the Mystery of the Covenant, p. 39)

From this we get a better understanding of the insight of St. Bernard of Clairvaux who wrote, "Why did he wish to leave her?... He saw, with sacred astonishment, that she bore a special quality of the divine presence, and while not being able to understand this mystery, he wished to leave her." (Hom. "Super Missus Est") St. Thomas Aquinas reiterates this insight in his Summa Theologica writing, "Joseph wanted to give the Virgin her liberty, not because he suspected her of adultery, but out of respect for her sanctity he feared to live together with her." (Supplementum III, q. 62, art. 3)

Then the angel appears to St. Joseph in a dream and helps him (and us) to understand the following truth expressed by Bl. John Paul II in his reflections on the Sermon on the Mount in the Theology of the Body, "[Christ] assigns the dignity of every woman as a task to every man." And "he assigns also the dignity of every man to every woman" (TOB 100:6). Upholding this dignity "is assigned as ethos to every man, male and female: it is assigned to his 'heart,' to his conscience, to his looks, and to his behavior" (TOB 100:7). St. Joseph is assigned the "task" of Mary's dignity. This task requires two virtues: purity, to see, and modesty, to protect.

Scripture scholarship and the Doctors of the Church reinforce our faith that St. Joseph's purity of heart allowed him to behold a great mystery in the body of Mary. In the purity of his heart, St. Joseph beheld in his virginal bride not the sin of an adulteress but the awesome mystery of God's presence. The body of Mary caused the sacred astonishment of St. Joseph as he beheld the great mystery of divine, spousal love in the language of Mary's virginal pregnancy. 

At the same time, St. Joseph recognized the virtue necessary to protect such a profound mystery. He feared that in his human weakness, he might defile the mystery by remaining close. Like St. Peter and the centurion who both said, "I am not worthy," St. Joseph did not consider himself virtuous enough to veil this mystery by his presence; rather he thought he could do so better by his absence. But, in God's gentle Providence, He sent an angel to St. Joseph to reassure him that he protect her mystery by remaining her husband, by taking her mystery with him under his roof.

Let us ask St. Joseph to teach us true chastity, in purity of heart and in modesty-first by teaching us to have sensitive hearts that can recognize the beauty of the mystery of God's presence in us and in others, then by teaching us to have the virtue to protect that mystery by entering into deeper communion with Mary and the Mystery of God's love made flesh in her womb.

-Father Boniface Hicks, O.S.B.

Catechesis by St. Cyril

Disciples of the New Testament and partakers of the mysteries of Christ, as yet by calling only, but ere long by grace also, make you a new heart and a new spirit (Ezek. 18:31), that there may be gladness among the inhabitants of heaven.

For if over one sinner that repenteth there is joy, according to the Gospel (Luke 15:7), how much more shall the salvation of so many souls move the inhabitants of heaven to gladness.

As ye have entered upon a good and most glorious path, run with reverence the race of godliness.

For the Only-begotten Son of God is present here most ready to redeem you, saying, Come unto Me all that labour and are heavy laden, and I will give you rest (Matt. 11:28).

Ye that are clothed with the rough garment of your offenses, who are holden with the cords of your own sins, hear the voice of the Prophet saying, Wash you, make you clean, put away your iniquities from before Mine eyes (Isaiah 1:16):  that the choir of Angels may chant over you, Blessed are they whose iniquities are forgiven, and whose sins are covered (Ps. 32:1).

Ye who have just lighted the torches of faith, guard them carefully in your hands unquenched; that He, who erewhile on this all-holy Golgotha opened Paradise to the robber on account of his faith, may grant to you to sing the bridal song.

If any here is a slave of sin, let him promptly prepare himself through faith for the new birth into freedom and adoption; and having put off the miserable bondage of his sins, and taken on him the most blessed bondage of the Lord, so may he be counted worthy to inherit the kingdom of heaven.

Put off, by confession, the old man, which waxeth corrupt after the lusts of deceit, that ye may put on the new man, which is renewed according to knowledge of Him that created him (Eph. 4:22; Col. 3:10).

Get you the earnest of the Holy Spirit (2 Cor. 1:22) through faith, that ye may be able to be received into the everlasting habitations (Luke 16:9).

Come for the mystical Seal, that ye may be easily recognised by the Master; be ye numbered among the holy and spiritual flock of Christ, to be set apart on His right hand, and inherit the life prepared for you.

For they to whom the rough garment of their sins still clings are found on the left hand, because they came not to the grace of God which is given through Christ at the new birth of Bapti
sm:  new birth I mean not of bodies, but the spiritual new birth of the soul.

Cyril of Jerusalem (c. 313-386): Catechetical Lectures 1, 1-2.

St. Symeon on Love

Let us be joyful in continuing the observance of Lent, because it is Christ who suffered for us that we approach in our weakness and brokenness; in approaching the redemptive action of Christ's passion, we embrace Love itself.

Love desired, how fortunate are those who have embraced you, for they will no longer have a yearning to embrace any human beauty.

How fortunate are they who are moved by divine love to cling to you: they’ll deny the whole world, and, to whatever degree they associate with others, they won’t be spoiled.

How fortunate are those who caress your beauty and delight in it with great desire, for their souls will be sanctified by the undefiled blood and water which issue from you.

How fortunate are those who passionately embrace you, for they will be altered for the better in spirit and will exult in their souls, because you are inexpressible joy.

How fortunate are they who gain possession of you, for they will count the treasures of the world as nothing, for you are indeed wealth “beyond the dreams of avarice”.

How blessed and thrice-blessed are they whom you accept, for though they be apparently without any glory, they will be more glorious than those who are glorious, more honoured than those who are honoured.

How worthy of praise are those who pursue you; even more so those who have found you.

Most blessed are those who are loved by you, received by you, taught by you, those who have dwelt in you and been fed by you with immortal food, that is the Lord, Jesus Christ.

Love divine, where are you holding Christ? Where are you concealing Him​? Why have you taken the Redeemer of the world and departed from us?

Open a wicket gate for us, so that we also may see Christ Who suffered for us, and so hope in His mercy that we’ll die no more when we once have seen Him. Open up to us, you who became the door allowing Him to be made manifest in the flesh.

Love, you who’ve forced the unforced and abundant compassion of our Master to bear the sins and infirmities of all people, do not reject us by saying, “I do not know you”. Be with us, so that you may come to know us, for we are not known to you.

Dwell in us, so that, for your sake, the Master may visit even us, who are lowly; go before us to meet Him, since we are wholly unworthy. So that He will pause on His way, to converse with you and will permit even us sinners to fall at His unblemished feet.

You’ll intercede on our behalf and plead with Him to forgive the debt of our sins, so that through you we may again be found worthy to serve Him, our Master, and be sustained and nourished by Him.

Symeon the New Theologian (949–1022 AD): In Praise of Those Who Have Love in Their Hearts

Awareness of Grace in this Moment

"We never keep to the present. We recall the past; we anticipate the future as if we found it too slow in coming and were trying to hurry it up, or we recall the past as if to stay its too rapid flight. We are so unwise that we wander about in times that do not belong to us, and do not think of the only one that does; so vain that we dream of times that are not and blindly flee the only one that is."
-Blaise Pascal, Pensée 47

Lent is a time for mindfulness of the present. The physical sensations of hunger or other unfulfilled desires bring us back from the musings of the mind to the reality of existence here and now, reminding us that we depend on God for our being at every moment and that there is grace being offered in this moment for us to receive.

Let us not be content to merely consider what saints we could be with God's grace but strive to accept the grace as it is given.

Returning to the Joy of the Gospel

During several discussions about spiritual practices for Lent, I have been a little disturbed about the prevalence of the misconception that we "give something up for Lent" as a way of either self-improvement or proving the possibility of surviving 40 days without chocolate or coffee.

Fasting has been (until recently) regarded as an integral part of the Christian spiritual life not because it is a way of proving something to God or simply identifying with the materially poor, but because it builds self-mastery in a way different from other disciplines. Long before the scholastic maxim "Grace builds on nature" had ever been quoted, the Desert Fathers understood that the self-mastery of the ascetic life opens us to God's grace in a way that is unique and profound.

If you have not yet decided on spiritual resolutions for this Lent, consider this: spiritual practices during Lent that are mortifying are not an end in themselves. Their purpose is not self-improvement, it is not torture, it is not merely identifying with the materially poor, but a return to God's grace.

Penance that reminds us of our sins and weaknesses should remind us of our need for God and awake in us a longing for closer union with him. Thus fasting and mortification should cause us joy, not grief - because everything we do in this season of grace recalls us to the joy of the Gospel.

As a further note on fasting and penance: these are regarded principally as outward signs of the inner disposition for conversion accompanied by spiritual practices; thus not keeping silence, showing charity, doing works of mercy, and intensifying prayer can vitiate a fast and make it an empty and joyless exercise of restraint.

Fast from food, feast on grace.
Fast from judgment, feast on mercy.
Fast from resentment, feast on forgiveness.
Fast from fear, feast on trust.
Fast from selfishness, feast on compassion.
Fast from idle gossip, feast on intentional silence.
Fast from anger, feast on patience.
Fast from complaints, feast on gratitude
Fast from darkness, feast on light.

Happy Valentine's Day!

I bet you were expecting a post about St. Valentine... gotcha! 

SS. Cyril and Methodius may be two of the most important figures in the Christian history of Europe. Pope Bl. John Paul II did nothing without good reason, and that includes making them co-patrons of Europe (with St. Bernard of Clairvaux) at a time when the Gospel needs to be proclaimed again.

While the Apostles of the Slavs have a special place in the hearts of the Poles, Ukrainians, Slovaks, Czechs, Croats, etc., their legacy is of significance to all Christians. 

The second reading from the Office of Readings today:

From an Old Slavonic Life of Constantine

Build up your church and gather all into unity

Constantine, already burdened by many hardships, became ill. At one point during his extended illness, he experienced a vision of God and began to sing this verse: “My spirit rejoiced and my heart exulted because they told me we shall go into the house of the Lord.”

  Afterward he remained dressed in the vestments that were to be venerated later, and rejoiced for an entire day, saying: “From now on, I am not the servant of the emperor or of any man on earth, but of almighty God alone. Before, I was dead, now I am alive and I shall live for ever. Amen.”

  The following day, he assumed the monastic habit and took the religious name Cyril. He lived the life of a monk for fifty days.

  When the time came for him to set out from this world to the peace of his heavenly homeland, he prayed to God with his hands outstretched and his eyes filled with tears: “O Lord, my God, you have created the choirs of angels and spiritual powers; you have stretched forth the heavens and established the earth, creating all that exists from nothing. You hear those who obey your will and keep your commands in holy fear. Hear my prayer and protect your faithful people, for you have established me as their unsuitable and unworthy servant.

  “Keep them free from harm and the worldly cunning of those who blaspheme you. Build up your Church and gather all into unity. Make your people known for the unity and profession of their faith. Inspire the hearts of your people with your word and your teaching. You called us to preach the Gospel of your Christ and to encourage them to lives and works pleasing to you.

  “I now return to you, your people, your gift to me. Direct them with your powerful right hand, and protect them under the shadow of your wings. May all praise and glorify your name, the Father, Son and Holy Spirit. Amen.”

  Once he had exchanged the gift of peace with everyone, he said: “Blessed be God, who did not hand us over to our invisible enemy, but freed us from his snare and delivered us from perdition.” He then fell asleep in the Lord at the age of forty-two.

  The Patriarch commanded all those in Rome, both the Greeks and Romans, to gather for his funeral. They were to chant over him together and carry candles; they were to celebrate his funeral as if he had been a pope. This they did.

Prayer:

Saint Cyril and Saint Methodius were your instruments, Lord,

  in bringing the light of the gospel to the Slavonic peoples.

May we take your word into our hearts

  and be at one in professing the true faith.

Through our Lord Jesus Christ, your Son,

  who lives and reigns with you and the Holy Spirit,

  one God, for ever and ever.

Do not be despondent

"Do not be despondent because you are not living as you should, but humble yourself and the Lord will look more favorably on your humility than on your struggles which are great but not humble."

-Anatoly of Optina

Ճնշած մի՛ ըլլար չապրելէ ինչպէս ապրիս, բայց խոնարհացի՛ր եւ Աստուած քու խոնարհութեանդ կը նայի աւելի հաճոյքով քան քու մեծ բայց անխոնարհ ջանքերուդ։

-Անատոլի Օփթինացի

The Spirit teaches the mind how to heal all the wounds of the soul

These things I have said to you, beloved, that you may know how it is required of a man to repent in body and soul, and to purify them both.

And if the mind conquers in this contest, then it prays in the Spirit, and begins to expel from the body the passions of the soul which come to it from its own will. Then the Spirit has a loving partnership with the mind, because the mind keeps the commandments which the Spirit has delivered to it.

And the Spirit teaches the mind how to heal all the wounds of the soul, and to rid itself of every one, those which are mingled in the members of the body, and other passions which are altogether outside the body, being mingled in the will.

And for the eyes it sets a rule, that they may see rightly and purely, and that in them there may be no guile. After that is sets a rule also for the ears, how they may hear in peace, and no more thirst or desire to hear ill speaking, nor about the falls and humiliations of men; but how they may rejoice to hear about good things, and about the way every man stands firm and about the mercy shown to the whole creation, which in these members once was sick. 

Then again the Spirit teaches the tongue its own purity, since the tongue was sick with a great sickness. For the sickness which afflicted the soul was expressed in speech through the tongue, which the soul used as its organ, and in this way a great sickness and wound was inflicted upon it, and especially through this member – the tongue – was the soul stricken.

The Apostle James testifies to us and says, “If any man thinketh himself to be religious and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain” (Jas. 1:26), And in another place he says, “The tongue is a little member, and defileth the whole body” (Jas. 3:5) – and much besides, which I cannot all quote now.

But if the mind is strengthened with the strength that it receives from the Spirit, first it is purified and sanctified, and learns discrimination in the words that it delivers to the tongue, that they may be without partiality and without self-will.

And so the saying of Solomon is fulfilled, “My words are spoken from God, there is nothing froward nor perverse in them” (Prov. 8:8). And in another place he says, “The tongue of the wise is healing” (Prov. 12:18); and much besides.

Anthony the Great (c.251-356): Letter 1.

Do you not know that the Church of God is a surgery and a harbor?

Do you not know that the Church of God is a surgery and a harbor?

Now, if you remain in a surgery ailing and unhealed, when, henceforth, will you be cured? And if you are tempest-tossed in a harbor, where, hereafter, will you find rest?

Stand with reverence, I implore you. Stand with awe at the fearful hour of the Anaphora; for with whatever attitude and thoughts each of you attends at that hour, such also is the frame of mind in which he offers worship to the Master.

The oblation is called the Anaphora because it is offered up to God. Therefore, stand before God in silence and compunction. Confess your sins to God through the priests. Condemn your actions and do not be ashamed; for, there is a shame that brings sin, and there is a shame which is glory and grace (Ecclesiasticus 4:21). Condemn yourself before men, so that the Judge may justify you before angels and the whole world.

Seek mercy, seek forgiveness, seek remission of past sins and deliverance from future sins, so that you may approach the Mysteries worthily, so that you may partake of the Body and Blood with a pure conscience, and so that it may be for your purification and not for your condemnation.

Hear what the Divine Paul says: Let each man examine himself, and so let him eat of that Bread, and drink of that Cup. For he that eats and drinks unworthily, eats and drinks damnation unto himself, not discerning the Lord's Body. For this cause many are weak and sickly among you, and many sleep (1 Corinthians 11:27-30).

[...] you will become worthy, if only you desire it. Recognize that you are a sinner. Cut yourself off from sin. Desist from sin, wickedness, and anger. Display the works of repentance; endue yourself with prudence, meekness, and forbearance. Show compassion from the fruits of righteousness for those in need, and you will have become worthy. Beseech God with a contrite heart, and He will fulfill your petitions; for, if you do not do this, you will be wasting the time you spend in church.

[...] I beseech you to pray as you ought, so that when we draw near to God in our prayers, we may stand before Him in a way that befits Him.

Anastasius of Sinai (7th Century): A Homily on the Holy Eucharist and on Not Judging Others or Remembering Wrongs, PG 89, 825A-849C

St. Bernard on Sin

I have had the intention of writing several posts for the whole month of October but have been caught up in the business of life and not done anything beyond think about it. However, I have found several things of interest worth sharing and I have at least enough time to share one of them now.

St. Bernard of Clairvaux, Doctor Mellifluis, is one of my favorite sources for spiritual reading and while the writings I usually select are mariological, today I used one of his sermons on sin for meditation.

Sermon 63.6b on the Song of Songs, The Fox in the Vineyard (my formatting)

If this cold once penetrates the soul when (as so often happens)
the soul is neglectful and the spirit asleep and if no one (God forbid) is there to curb it,
then it reaches into the soul’s interior,
descends to the depths of the heart and the recesses of the mind,
paralyzes the affections,
obstructs the paths of counsel,
unsteadies the light of judgment,
fetters the liberty of the spirit,
and soon – as appears to bodies sick with fever – a rigor of the mind takes over:
vigor slackens,
energies grow languid,
repugnance for austerity increases,
fear of poverty disquiets,
the soul shrivels,
grace is withdrawn,
time means boredom,
reason is lulled to sleep,
the spirit is quenched,
the fresh fervor wanes away,
a fastidious lukewarmness weighs down,
brotherly love grows cold,
pleasure attracts,
security is a trap,
old habits return. Can I say more?
The law is cheated,
justice is rejected,
what is right is outlawed,
the fear of the Lord is abandoned.
Shamelessness finally gets free rein.
There comes that rash leap, so dishonorable, so disgraceful, so full of ignominy and confusion;
a leap from the heights into the abyss,
from the court-yard to the dung-heap,
from the throne to the sewer,
from heaven to the mud,
from the cloister to the world,
from paradise to hell.

Walden Pond

Today we had our day of recollection for September and instead of going to a retreat center or staying at the shrine, we went to spend a day in the woods and on the beaches at Walden Pond. The weather was great- ~70 degrees and mostly sunny- and the park was not too crowded before mid-afternoon, so it was the perfect time to be there and see the earliest autumn colors.  

Our meditation was on the prayer of Christ- his prayer, his teaching on prayer, his hearing our prayer, and how we join his prayer.

The most profound portion of my meditation was how Jesus receives and responds to every prayer of faith, whether aloud (Jairus, Bartholomaeus, the Canaanite woman, St. Dismas) or silent (the woman with the hemorrhage, the friends of the paralytic, the repentant prostitute).

I also recommend to anyone spending some time reflecting on a section about the prayer of Mary from CCC 2617 : "this is Christian prayer: to be wholly God's, because he is wholly ours" (cf. Song of Songs 2:16) and CCC 2618: Mary's intercession at the wedding in Cana "is the sign of another feast- that of the wedding of the Lamb where he gives his body and blood at the request of the Church, his Bride." Further explication about why the Magnificat of the Theotokos must also be our song gave me much to consider about growth in the virtue of humility.

I also read the full interview of Pope Francis recently released by Jesuit publications and really appreciated some of the insights into spiritual and apostolic life. Some of the Pope's personal insights really spoke to areas of growth in my life, particularly his points about magnanimity ("That means being able to do the little things of every day with a big heart open to God and to others"), discernment ("an instrument of struggle in order to know the Lord and follow him more closely"), and theodicy ("God has revealed himself as history, not as a compendium of abstract truths;" "God is always first and makes the first move"), among many other insights ("The vow of chastity must be a vow of fruitfulness;" "We must always consider the person... it is necessary to accompany them with mercy").  

 

 We passed through Concord and Lexington on our way back to Boston. Unfortunately we did not have time to stop and see the Minutemen Memorial or Lexington Common, but that might happen on another weekend some time this fall.

Contemplatives and Missionaries

"Be contemplatives and missionaries"- one of Pope Francis' exhortations in his address to seminarians and novices in July, in which he urged the men in formation to 'pastoral fruitfulness' and to avoid the trap of sterility that comes from not embracing pastoral paternity. "Go out of yourselves to proclaim the Gospel, but to do this you must go out of yourselves to encounter Jesus."

He began his talk focusing on joy as essential in the spiritual life: "wherever there are consecrated persons... it's the joy of following Jesus; the joy that the Holy Spirit gives us, not the world's joy." 

But this joy is not "the inebriation of a moment" that comes from possessions, power, or admiration; true joy "is born from the encounter, from the relation with others... from the gratuitousness of an encounter... to feel loved by God, to feel that to him we are not numbers, but persons; and to feel that it is he who calls us." 

"There is no holiness in sadness." (cf. St. Teresa of Avila)

Addressing the cause of lack of joy, he focused on celibacy that is lived badly."The root of sadness in pastoral life lies in the lack of paternity that comes from living the consecration badly." 

"The vow of chastity does not end at the moment of the vow... it's a journey that matures... [and] when a priest is not the father of his community... they become sad." A consecrated life lived well should be fruitful and joyful from sharing the life found in Jesus.

He called us to build good communities that foster fraternal love by avoiding gossip, often "the most common short prayer.. but such a community is a hell! Behind gossip... are envies, jealousies, ambitions. Not to speak badly of others; this is a beautiful path to holiness!"

Authenticity was another theme: he urged formators to be exampled of coherence to young people, especially in poverty, and challenged us to be more transparent with confessors, always. 

"This transparency will do you good, because it makes one humble... tell the truth, without concealment or dissimulation" and to be faithful to one confessor and not go on "a pilgrimage to confessors to conceal truth." 

"Open the door to grace with this transparency!"

He also reminded us of the importance of daily examination recommended by saints and spiritual masters as indispensable to the spiritual life. I can attest to this from my own life- I have found there is a tremendous difference in my spiritual life when neglecting the Examen even one day. It is the loss of a unique encounter. Just as one would not go home and skip a rapprochement with a spouse or parent after a difficult work day, this encounter with God is central to the life of prayer.

First Principle

"Man is created to praise, reverence, and serve God our Lord, and by this means to save his soul. All other things on earth are created for man that they may help him in accomplishing the end for which he is created. From this is follows that man is to use them as much as they help him to this end and ought to rid himself of them so far as they hinder him from it. For this it is necessary to make ourselves indifferent to all created things in all that is allowed to the choice of our free will and is not prohibited to it; so that on our part we do not prefer health to sickness, riches to poverty, honor to dishonor, long to short life, and so in all the rest; desiring and choosing only what is most conducive for us to the end for which we are created."

As I prepare for my silent retreat to inaugurate second year postulancy, I have returned to considering the First Principle and Foundation of St. Ignatius and reflecting on how my life has or has not been oriented to its ultimate end. Preparation for five days of silence may seem a bit superfluous, but I have come to appreciate how important it is to show up fully loaded for retreat.

I was sitting in for part of first pre-theology orientation at St. John Seminary, and the director of pre-theology emphasized the importance of conversion as part of formation: who you are and how you act outside of dedicated prayer depends entirely on what you are doing during that prayer. I have not only experienced this in my own formation, but have learned that practice and preparation have a large impact on prayer, which is itself how we pursue the end for which we are created. I am preparing for encounters with God in brothers, classmates, and ministry but will not be prepared for any of it without an inaugural colloquy to set the house in order. As one example, whenever I had attempted "finding God in everything" previously, I found it to be unfruitful because I was "without" when God was "within." Grace builds on nature; we must be disposed to God to hear him, and we must listen in silence before we can hear through noise.

St. Augustine agrees that grace builds on nature- conversion never coerces will

So as I go forward and prepare for whatever is in store on this retreat, I am more aware than before how this is a foundation for the remainder of the year and that I must encounter God in "great silence" before I will be ready to go anywhere else with him. Union with God has been a recurring theme in prayer over the last few weeks, specifically the Sacred Heart of Jesus, and while there has been much consolation, the Memorial of St. Augustine today is a good reminder that I am seeking God, not the consolations of God.

The Year in Review

It is hard to believe I am already starting my second year of formation with the Oblates! Time has flown by and it doesn't seem it will slow down any time soon. While having a memorable introduction to philosophy and my first apostolate assignment, I had a lot of time to adjust to the rhythm of life of Oblate formation, a rhythm that somehow remained fairly steady despite disaster, accident, and tragedy.

To complete the best year of my life I returned to Michigan for the Summer and spent a lot of time catching up with family and friends...

and of course plenty of good beers. I was blessed to have a three-day trip back to Boston with my parents and am now gearing up for another year of surprises!

There are some ways in which this year will have fewer surprises- the daily life of formation will be more or less similar to last year- but there will be new classes and different classmates.

Because the shock of a major change and new lifestyle will be less, there is also great potential for this to be a year of great spiritual growth. Along this vein, I plan to focus my posts more on my life of formation than on remarkable events (there will still be some trips, but, please God, less terrorism).

I will hopefully be able to offer some insight into formation as a religious in general and a little of my own in particular, possibly starting with some excerpts and comments on Pastores Dabo Vobis (Bl. John Paul II's apostolic exhortation on priestly formation) and the Our Lady of Grace Handbook for postulant formation.

There may also be some tidbits from courses: Among other classes I will be taking Metaphysics, Documents of Vatican II, and History of Christian Spirituality, so I am certain there will be many interesting new things to share.

(Today was the feast of St. Bartholomew/Nathaniel, in case you didn't know)

It promises to be a remarkable year in many ways: in the near future I am looking forward to meeting Oblates from all over the Americas who will be here for a formation conference in a few weeks, celebrating the titular feast of the congregation, and Pope Francis' consecration of the world to the Immaculate Heart of Mary on 13 October.

Not the Normal Day Off

It has been a 'long week' as they say, and, despite attempts to keep up with studying Latin and get papers written, it has nonetheless been remarkably unproductive time. Although Monday and (unexpectedly) Friday had no classes, all the excitement and tension made it rather difficult to concentrate (not to mention the noise!)

It has been one week since the Boston Marathon bombing, and although things have quieted down a over the weekend after the manhunt craziness, there is a reminder just down the street of all the victims affected. Fr. John Wykes, the resident media guru, made a short film of footage from the barricade. It is a simple but fitting tribute.

Divine Mercy, and Providence

I expected to write a post with a much lighter tone today.

Yesterday was my first visit to the National Shrine of the Divine Mercy in Stockbridge, MA. As it turns out, Fr. Michael Gaitley, MIC went through formation with the OMVs before he joined the Marians and was the classmate of my neighbor-across-the-courtyard and barber Br. Jerry. He is currently the director of the Shrine and Marian Helper Center, as well as a well-known author. (In fact, he wrote his first book, Consoling the Heart of Jesus, while a seminarian with the OMVs. It really makes one think about the use of one's time...).

Fr. Greg, currently assigned in the Philippines, is visiting Boston and wanted to go to the Shrine so I fortuitously decided to tag along with him and Br. Jerry at the last minute (instead of going to watch at the Boston Marathon finish line as I had planned).

Fr. Michael cleared his schedule and spent the entire afternoon with us. We got a thorough update on new happenings with the Marians and a tour of their publishing center, which has recently been expanded to include a state-of-the-art gallery wrapping facility where reproductions of the Divine Mercy images are digitally impressed on canvas, stretched, and wrapped on wooden frames. It is part of the MIC's expansion of their apostolate in distribution of Divine Mercy images.

In fact, many of the images that they (and others) have circulated for the passed half century have been revitalized by new digital copying and image editing technology in the last few years. One of these projects was the restoration of an original image from Lithuania started in the year 2000 and, more recently, continued work in digital enhancement to restore details lost through years of neglect.

Example of digital image restoration undertaken by the Marians.

There are many versions of the Divine Mercy image (as revealed to St. Maria Faustina, that "Not in the beauty of the color, nor in the brush lies the greatness of this image, but in My grace."). But there is only one that St. Faustina herself directed to have painted, known as the "Vilnius image" because of where it was painted. She reportedly wept after the artist's twelfth attempt to portray her description of her vision of Jesus, but realized it was grace and not the art that would change hearts. Despite this, the piece has several distinctive features that other popular images such as the Hyla (above) and Skemp versions do not. The Vilnius image is less well-known because Lithuania ended up part of the Soviet Union after the war and replicas were not easily obtainable. But it is regaining attention now that it is accessible and has had fifty-plus years of candle soot removed.    

Vilnius Image

Immediately after praying the chaplet at 3:00 was when we first heard about the bombings in Boston. Things were chaotic for a while as all the Oblates were being accounted for; Copley Square is only a few blocks from the shrine and even closer to St. Francis Chapel, and because it was a day off, many of us had been about town by ourselves. Fortunately, four of us who had considered going down to the finish line were elsewhere for one reason or another.  

Over the next few hours, we debated whether to try and get back to Boston or stay over at the MIC monastery.  I was able to contact family members during the intervening time and let everyone know I was safe. It was difficult because the cell phone network had been suspended in Boston and other people we could communicate with outside the city didn't have complete information about security measures and road closures. We ended up returning but not getting back until late. We were only just able to get home by inbound Boylston Street: the evacuated area ended one block east of us.

Today was in some ways a regular Tuesday, but road blocks and national guardsmen in the neighborhood were a reminder that normality has not returned: a large segment of the city on our doorstep is still accessible only through security checkpoints.   

For me, it is very different to have something traumatic happen down the street. Hearing about terrorism in New York or D.C. was simply not as immanent as seeing the sidewalk I walk down several times a week pocked and blood-spattered. And knowing people who were in the area and recount taking cover or being evacuated through alleys before the dust had settled. And knowing that I had very nearly decided to be there myself. Even the tragedies of complete strangers are more evocative when I practically see the scene from the stoop. It feels very close to home.

The visit to the Shrine is salient not only because of the events of the day, but because of personal growth and my Lenten focus on God's Mercy: how I encounter it in my life and how I reflect it to others. It casts all the more relief on how small changes in the spiritual life loom large when the world seems shaken, such as how I react to those who need compassionate care and what I say to those struggling with anger or hatred or nursing wounded hearts, wounds only the grace of God can heal.   

Thank you to everyone who has been praying and offering support: it has been very comforting. I had an especially difficult time returning to my hospital apostolate this morning. Although I did not see any of the victims (but may when some begin rehab in a couple weeks), many of the patients had raw feelings surrounding their own accidents and injuries come up for discussion. Even though it was challenging, there were many opportunities for emotional healing and, by God's Mercy, small conversions of heart. So please keep praying!

 

Gaudium Magnum: Habemus Papam!

"Miserando atque Elegendo" ("By having mercy and by choosing")- Cardinal Bergoglio's motto. Although it remains to be seen if Pope Francis will keep it, his humility is evident from not only his choice of motto, but from numerous personal attestations of how his has lived his religious vows: using public transportation, living in a simple apartment, doing his own cooking and housekeeping.

While there was some speculation earlier, apparently an official Vatican statement confirms that he chose his name in honor of Francis of Assisi, not Francis Xavier (directly). He is well known for his solidarity with the poor and has been an outspoken as a human rights advocate as well as on hot-button moral issues such as abortion and same-sex marriage.

Besides setting huge precedents by being a Jesuit from the Western Hemisphere and using an original papal name, it is also notable that His Holiness bowed in silence before the Urbi et Orbi blessing and asked all present to pray for him. After only witnessing one papal election, I did not realize at first what an enormous departure this was from protocol but several of the older priests watching the television with me were stunned as well as pleased when we were invited to join him in prayer. It speaks volumes that he is willing to shake things up as well as be humble and deferential. I eagerly await his installment and finding out what other surprises are coming!