Showing posts with label Dominicans. Show all posts
Showing posts with label Dominicans. Show all posts

Sunday, April 08, 2012

Easter Sunday: The Resurrection and the Five Wounds

Why is the risen Christ always represented with His Five Wounds from the Crucifixion?  Why, if His flesh is now glorified, should His Wounds not have healed?


Of course Jesus could have healed His Wounds; yet He has chosen not to.  The Wounds of the Crucifixion remain on Jesus' glorified Body:

1. For His own glory, as trophies of His victory.  

2. To prove to His disciples the truth of His Resurrection.

3. To show to the Father the manner of death that He, our Intercessor, suffered for our sake.

4. As proof of His Mercy to those redeemed by His Blood.

5. For the conviction of the reprobate in the day of judgment, to show them the means of salvation of which they would not avail themselves.

Have a blessed Easter!

Saturday, April 07, 2012

Holy Saturday: In Hell Itself

Today Supertradmum at Etheldreda's Place reminds us that the Harrowing of Hell is probably the most ignored of the creedal doctrines.  Certainly my own memory can lay hold of no homilies I have ever heard on the subject, apart from the ancient, anonymous sermon that forms the second reading for today's Office of Readings (Matins) in the revised Breviary.   Yet as Catholics, we are bound to believe that sin shut the gates of heaven against the souls of men; that it was only Christ's Passion and Death on the Cross that opened heaven; that until then, the souls of the Just were imprisoned; and that, after His death, Christ liberated these souls.  Perhaps one reason we do not devote more time to considering this stupendous event is because it has been obscured by the modern obsession with avoiding any and all mention of Hell: its edge has been blunted by the milquetoast English rendition of the event as "He descended to the dead."  This bland, pedestrian translation fails to confront us with the startling fact of Christ in Hell; we are not inspired to inquire further into its meaning.  It seems obvious that the Son of God is among the dead, having died on the Cross; but how can He, pure and sinless, be in Hell, and why?

First of all, what is the Hell to which Christ descends?  We think primarily of the Hell of the damned, from which there is no escape, and from whose punishments there is no reprieve.  Before the coming of Christ, sin barred the gates of heaven to men.  The souls of the Just could not get into heaven until after Jesus had sacrificed Himself to pay the penalty for our sins.  As St. Thomas Aquinas says in the Summa Thelogica:
[T]hrough Christ's Passion the human race was delivered not only from sin, but also from the debt of its penalty.... Now men were held fast by the debt of punishment in two ways: first of all for actual sin which each had committed personally: secondly, for the sin of the whole human race, which each one in his origin contracts from our first parent, as stated in Romans 5 of which sin the penalty is the death of the body as well as exclusion from glory, as is evident from Genesis 2 and 3: because God cast out man from paradise after sin, having beforehand threatened him with death should he sin.
So what happened to all the good people who lived before Jesus' time, and died without ever having the opportunity to believe in Him or receive the Sacraments?  They dwelt in a place of waiting -- variously called, among other things, the Bosom of Abraham, or the Limbo of the Fathers, or the Limbo of Hell.  There they did not suffer the torments of the damned, but they did suffer privation.  Aquinas elucidates:
After death men's souls cannot find rest save by the merit of faith, because "he that cometh to God must believe" (Hebrews 11:6). Now the first example of faith was given to men in the person of Abraham, who was the first to sever himself from the body of unbelievers, and to receive a special sign of faith: for which reason "the place of rest given to men after death is called Abraham's bosom," as Augustine declares (Gen. ad lit. xii). But the souls of the saints have not at all times had the same rest after death; because, since Christ's coming they have had complete rest through enjoying the vision of God, whereas before Christ's coming they had rest through being exempt from punishment, but their desire was not set at rest by their attaining their end. Consequently the state of the saints before Christ's coming may be considered both as regards the rest it afforded, and thus it is called Abraham's bosom, and as regards its lack of rest, and thus it is called the limbo of hell. 
Aquinas goes on to explain that the Limbo of the Fathers is not qualitatively the same as the Hell of the damned, because the damned suffer eternal torment without hope of reprieve, whereas the Just before the coming of Christ suffered no sensible torments and had hope for a release from imprisonment.  On the other hand, situationally, the Limbo of the Fathers was probably the same as the Hell of the damned:  
For those who are in hell receive diverse punishments according to the diversity of their guilt, so that those who are condemned are consigned to darker and deeper parts of hell according as they have been guilty of graver sins, and consequently the holy Fathers in whom there was the least amount of sin were consigned to a higher and less darksome part than all those who were condemned to punishment.
So, as Aquinas says, Directly Christ died His soul went down into hell, and bestowed the fruits of His Passion on the saints detained there; although they did not go out as long as Christ remained in hell, because His presence was part of the fulness of their glory.

We come to the reasons for the Harrowing of Hell, which we have already begun to touch on.  The Angelic Doctor gives three reasons why it was fitting for Christ to descend into Hell.  Firstly, to bear the penalty for sin -- namely, death of the body and descent into Hell -- in order to free us from penalty (though we are not yet delivered from the penalty of bodily death).  Secondly, to force Hell to disgorge its righteous captives.  And thirdly, to show forth His power and glory even in the domain of the devils.


This last point is worth lingering upon.  Because the wills of the damned are confirmed in evil at the moment of their deaths -- just as the wills of the righteous are confirmed in goodness and charity at the moment of their deaths -- Christ did not rescue any of the damned from Hell.  In His essence, He visited only the Limbo of the Fathers; but the effects of His power reached every part of Hell.  Aquinas:

A thing is said to be in a place in two ways. First of all, through its effect, and in this way Christ descended into each of the hells, but in different manner. For going down into the hell of the lost He wrought this effect, that by descending thither He put them to shame for their unbelief and wickedness: but to them who were detained in Purgatory He gave hope of attaining to glory: while upon the holy Fathers detained in hell solely on account of original sin, He shed the light of glory everlasting.
In another way a thing is said to be in a place through its essence: and in this way Christ's soul descended only into that part of hell wherein the just were detained. so that He visited them "in place," according to His soul, whom He visited "interiorly by grace," according to His Godhead. Accordingly, while remaining in one part of hell, He wrought this effect in a measure in every part of hell, just as while suffering in one part of the earth He delivered the whole world by His Passion.
He puts it briefly in another place thus:
When Christ descended into hell, all who were in any part of hell were visited in some respect: some to their consolation and deliverance, others, namely, the lost, to their shame and confusion.
With Christ's visitation, the spoliation of Hell was complete.  A final extract from the Angelical that is worth many hours of meditation (emphasis added): 
When Christ descended into hell He delivered the saints who were there, not by leading them out at once from the confines of hell, but by enlightening them with the light of glory in hell itself.
Think of it.  Hell is the privation of God and His glory.  For the imprisoned elect who found themselves in the presence of the living God and beheld the light of His glory, Hell, in that moment, ceased to be Hell.  Hell was overthrown.


No wonder it is written in Philippians 2:10-11 "That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth: And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father."

Wednesday, March 07, 2012

March 7th: Feast of St. Thomas Aquinas, O.P. (Pre-Conciliar Calendar)

One of the (very few and far between) advantages of having two calendars in the Latin Rite of the Catholic Church is that, occasionally, one gets to honor a favorite saint twice in one year.  Such is the case with my friend and illustrious brother in St. Dominic, Thomas Aquinas.  It seems fitting to be able thus to honor the Angelical, and to beg his intercession at a time when vile assaults are being launched against the Eucharist, to which he was so touchingly devoted.  

Here again, and none the worse for having been posted before, is the Litany of St. Thomas of Aquin, published in 1913 in The Dominican Manual: A Selection of Prayers and Devotions.

O THOU, the Most High, have mercy on us.
Mighty One of Jacob, have mercy on us.
Divine Spirit, have mercy on us.
Great Triune God, have mercy on us.

Glorious Mother of the King of kings, pray for us.
Saint Thomas of Aquin, pray for us.
Worthy child of the Queen of Virgins...
Aquinas most chaste...
Aquinas most patient...
Prodigy of science...
Silently eloquent...
Reproach of the ambitious...
Lover of that life which is hidden with Christ in God...
Fragrant flower in the parterre of St. Dominic...
Glory of Friars Preachers...
Illlumined from on high...
Angel of the Schools...
Oracle of the Church...
Incomparable scribe of the Man-God...
Satiated with the odour of His perfumes...
Perfect in the school of His Cross...
Intoxicated with the strong wine of His charity...
Glittering gem in the cabinet of the Lord...
Model of perfect obedience...
Endowed with the true spirit of holy poverty...

Lamb of God, You take away the sins of the world: have mercy on us.
Lamb of God, You take away the sins of the world: have mercy on us.
Lamb of God, You take away the sins of the world: grant us peace.

Ant.— Oh, how beautiful is the chaste generation with glory, for the memory thereof is immortal, because it is known with God and man, and it triumpheth crowned for ever.
V. Oh! what have I in heaven, or what do I desire on earth?
R. Thou art the God of my heart, and my portion for ever.

Prayer:

O God, who hast ordained that blessed Thomas should enlighten Thy Church, grant that through his prayers we may practise what he taught, through Christ our Lord. Amen.

Saturday, January 28, 2012

January 28th: St. Thomas Aquinas, O.P. (New Calendar)

Today is the Memorial of Thomas Aquinas, the Angelic Doctor, on the new calendar.  His feast on the pre-conciliar calendar is March 8th.

I never had a particular devotion to the Angelical growing up.  But since I entered the Third Order of St. Dominic, I have had reason to believe that he, of whom I had thought so little throughout my life, loves me and has cared for me in a special and particular way that I do not fully comprehend, and probably never will in this life.  Such is the Communion of Saints: in the wild excesses of God's charity and mercy, it is not enough for Him to surround us with His own infinite love: He must also surround us with the love of His friends in heaven.   

Herewith the Litany of St. Thomas of Aquin, published in 1913 in The Dominican Manual: A Selection of Prayers and Devotions.

O THOU, the Most High, have mercy on us.
Mighty One of Jacob, have mercy on us.
Divine Spirit, have mercy on us.
Great Triune God, have mercy on us.

Glorious Mother of the King of kings, pray for us.
Saint Thomas of Aquin, pray for us.
Worthy child of the Queen of Virgins...
Aquinas most chaste...
Aquinas most patient...
Prodigy of science...
Silently eloquent...
Reproach of the ambitious...
Lover of that life which is hidden with Christ in God...
Fragrant flower in the parterre of St. Dominic...
Glory of Friars Preachers...
Illlumined from on high...
Angel of the Schools...
Oracle of the Church...
Incomparable scribe of the Man-God...
Satiated with the odour of His perfumes...
Perfect in the school of His Cross...
Intoxicated with the strong wine of His charity...
Glittering gem in the cabinet of the Lord...
Model of perfect obedience...
Endowed with the true spirit of holy poverty...

Lamb of God, You take away the sins of the world: have mercy on us.
Lamb of God, You take away the sins of the world: have mercy on us.
Lamb of God, You take away the sins of the world: grant us peace.

Ant.— Oh, how beautiful is the chaste generation with glory, for the memory thereof is immortal, because it is known with God and man, and it triumpheth crowned for ever.
V. Oh! what have I in heaven, or what do I desire on earth?
R. Thou art the God of my heart, and my portion for ever.

Prayer:

O God, who hast ordained that blessed Thomas should enlighten Thy Church, grant that through his prayers we may practise what he taught, through Christ our Lord. Amen.

Friday, December 23, 2011

Needed: Translators without Agendas

After reading the news that Hildegard of Bingen is to be raised to the altar and declared a Doctor of the Church, I ordered a copy of an English translation of her mystical work Scivias.  I have a CD with some of her musical compositions -- which are very beautiful -- but I had never read any of her works.

And after cracking this translation of Scivias, I fear I still haven't read any of her works.

I ordered this book with some trepidation, as all the English translations I could find date back to within the last 30 years.  When it comes to spiritual reading, I generally look for what one might describe as "antediluvian": works or translations of works that predate the flood of arrant nonsense and outright heresy that swept over the earth in the wake of the Second Vatican Council.  The particular volume I ended up selecting -- the Bruce Hozeski translation from the Critical Latin Edition published by Bear & Company, Santa Fe, New Mexico in 1986 -- looked the most innocuous, so I paid the three dollars and change plus shipping and waited.

And soon discovered it was three dollars and change plus shipping too much.  Not that I have any complaints with the merchant I bought the book from: indeed, it was sent very promptly and arrived a lot more quickly than I expected.  But when I saw that it contained a forward by Matthew Fox, the ex-Dominican-priest-turned-Episcopalian-synchretist who was expelled from the Order of Preachers, my heart sank.  This forward certainly represents the absolute zero in human goofiness: Fox tries to shoe-horn Hildegard's thought into his own kooky ideology, all while reducing her mystical experiences to the physiological effects of migraines brought on by being stuck in the impossible situation of having to fight against a sexist, male-dominated Church.  But the content of the book, purportedly by Hildegard herself -- in which I must confess to not having found myself able to plow very far -- did nothing to lift the heart out of its Foxian doldrums.  

The Editor's Note at the beginning is full of dire portent.  It makes clear that the editors cut out anything that they considered "irrelevant or difficult to comprehend today."  They adopted a particular chopping methodology -- getting rid of whole sections rather than parts of sections --  ostensibly to "avoid distortion as much as possible," apparently oblivious to the fact that they were distorting the work precisely by filtering it through their lenses of relevance and difficulty.  Besides which: who were these editors to save me from deciding for myself what is irrelevant or too difficult?  Given some of the people associated with this project, and the era of its provenance, I can't help thinking the "irrelevant" or "difficult" stuff must be anything that fails to support some particular brand of heterodoxy.  

Then there was the deliberate decision to edit out Hildegard's citations to authority:
Hildegard was an astonishingly brilliant woman during an age when such talent and sensitivity were suppressed.  Many Hildegard admirers, myself included, feel that Hildegard expressed herself very powerfully and individually, and then attempted to justify her thought by presenting supportive ideas from other sources -- such as the Gospels, patriarchs, and prophets, or by citing the Church opinion of her day.  We found the elimination of much of this supportive and repetitive text caused a clearer and more visionary text to emerge.
In other words, Hildegard shrank from putting herself forward as her own authority, so We, the Great and Wise Editors, are going to do it for her.  It is just not on for a prophet to set forth her prophecies within the framework of Authority, even though it is the Authority of Christ Himself through His Church.  Thus are English readers of Scivias to be deprived of Hildegard's insights into Scripture and the Fathers and the Magisterium.  Thus also do the editors suppress the evidence of Hildegard's great scholarship and intellect in their quest for "a clearer and more visionary text."

I can't say I feel sure what a "visionary text" is exactly, as these guys mean it.  But I do have a fair idea what constitutes a "clearer text," and it is obvious that this was not what we got when the editors of this translation decided to use "inclusive language."  As a woman, I find "inclusive language" as patronizing and insulting as it is annoying; as a serious reader, I suspect it really excludes not only all things male but also the true sense of the original text.  "Inclusive language" also proves that its proponents have no sense of humor, since they do not perceive the hopelessly idiotic grammatical contortions to which their stubborn refusal to use masculine pronouns drives them.  Witness the following choice example from page 14:
But Lucifer, who had been cast down from heavenly glory because of pride, at first stood special and great because Lucifer did not yet know of Lucifer's weakness in grace and strength.  Indeed, when Lucifer thought about grace and the power of self-strength, Lucifer became proud.  This caused Lucifer to expect that Lucifer might attempt whatever Lucifer wished, because Lucifer had previously been able to finish whatever Lucifer started.  Seeing a place where Lucifer thought that a stand could be made, and wishing to show grace and self-strength there, Lucifer said to God: "I wish to shine here in that manner and there in that manner."  Every idea of Lucifer's agreed with this, and Lucifer said: whatever you wish, we also wish this too.  And when Lucifer was puffed up with pride and wanted to do what Lucifer had just thought about, the zeal of God -- extending itself -- threw Lucifer and the entire company into the burning blackness, so that they seethed against the brightness and clearness which they had had and they were blackened.
I almost feel as though I am looking at this paragraph with a set of compound eyes that sees not one Lucifer, but thousands.  It is the literary-mystical equivalent of Larry, his brother Darryl, and his other brother Darryl: Lucifer, his brother Lucifer, and his other brother Lucifer, and his other brother Lucifer, ad nauseam.  The true sense of the original is obscured behind this wretchedly composed paragraph, like a magnificent landscape behind a filthy, grimy window.  What a stupid and unnecessary distraction.

From the howling desert of the mid-'80s, the heyday of modernist theologians of the Matthew Fox vintage, we seem to have crawled into the edge of an oasis.  The sandstorm that has lashed us for decades is beginning to give way; the heritage that we had lost for so many years is back in sight, still dim, yet unmistakable.  Among other signs of the restoration, the new English translation of the Mass, faithful to the original Latin text, is now in use, and the translators' next project is said to be the Liturgy of the Hours.  Since this seems to be the era of dumping lousy translations, I hereby nominate the 1986 Hozeski inclusive-language translation of Scivias for inclusion in the ash-heap of history.  And since Hildegard of Bingen is to be a new saint and Doctor of the Church, I hope some intrepid and gifted translator feels called upon to give the English-speaking world a complete, faithful and artistically rendered translation of her works.

P.S. I wish somebody would get on the stick and also translate some more of St. Albert the Great's writings into English.     

Monday, December 19, 2011

UPDATED Special Prayer Request: Friars Up for Solemn Vow Vote

Reason no. 4,287 to join the Order of Preachers: we do the coolest backyard conflagrations.  (Lay Dominicans are by no means slouches on this front, either.)
Please stop right now and say, devoutly, a Hail Mary apiece for Br. Corwin Low, O.P. and Br. Peter Hanna, O.P. of the Western Province of the Holy Name.  December 20th is the day their community votes on whether to admit them to solemn vows.

Might not hurt also to invoke on their behalf St. Antoninus of Florence.  The local prior told Antoninus he could not take the habit of St. Dominic unless he memorized the entire Gratian decretal (i.e., the entire body of canon law as it existed in his day).  Which, of course, he did.

UPDATE, 12/21/2011 at 07:34: Brs. Corwin and Peter are approved for solemn vows!  They will be locked in for life on April 28, 2012 at St. Dominic's in San Francisco. 
Br. Corwin (left) and Br. Peter (right). Could these be the future founding fathers of Boise's first Dominican priory?  We can certainly hope so!

Why Books Cannot Be Squirrels, However Much You Might Want Them to Be

For the same reason you are not King of the World, however much you might want to be.
For the same reason you do not have a trillion dollars in the bank, however much you might want to.
For the same reason an intrinsic evil cannot be good, however much you might desire such a result.
If you would learn more, see Fr. Philip Neri Powell's excellent and timely post on the subject.

Friday, December 16, 2011

New Saint and Doctor of the Church: The Sybil of the Rhine

Hildegard of Bingen receives a vision from heaven and dictates it to her secretary, the monk Volmar, in this illumination from the Liber Scivias.
In August, Pope Benedict declared that St. John of Avila will be the 34th Doctor of the Church.  It is now being reported that next October,  he will canonize Bl. Hildegard of Bingen, and declare her the 35th Doctor of the Church.

Bl. Hildegard (1098-1179) was dedicated by her parents to the Church at birth.  A lifelong mystic, she was three years old when she first began to receive visions.   At the age of eight, she was given to the care of an anchoress.  At 38, she was elected head of the convent that had grown up around the anchorage.  At the age of 42, she received the gift of instant understanding of religious texts, as well as a divine mandate to commit her visions to writing.  She sought and received ecclesiastical approval to carry out this mandate.  In the last year of her life, her convent was placed under interdict on account of her refusal to exhume from the cemetery the body of a man who had been excommunicated: the man had received the last sacraments and was therefore presumed reconciled.  She succeeded in having the interdict lifted and died in the odor of sanctity.

Although her formal education was very rudimentary, Hildegard of Bingen was a great and learned writer, producing works on theology, natural history, and medicine.  Men of affairs in the Church and in secular life sought her advice.  Under the influence of the Benedictine services to which she was exposed as a child, she was also a composer of music which is still performed and recorded down to this day.  Hildegard of Bingen was, in a word, a feminine counterpart of Albertus Magnus, the great Dominican Doctor of the Church, polymath and teacher of Aquinas, of whom it may be accurate to say that he knew everything there was to know in his day.  In fact, if she is simultaneously canonized and declared a Doctor of the Church, that will be another parallel with St. Albertus Magnus, who was both canonized and declared Doctor in 1931.  

Hildegard of Bingen might be a good saint to invoke in aid of the restoration of the liturgy to its former beauty.  Perhaps that is precisely what the Holy Father has in mind.

Friday, December 02, 2011

Another One for the Unreconstructed, Ossified Manualists: How to Serve the Dominican Rite Mass

Fr. Vincent Kelber, O.P., celebrating the Bl. Margaret of
Castello chapter's first ever Dominican Rite Mass, November 19, 2011.
Just as a rising tide lifts all boats, the rising interest in the Extraordinary Form of the Mass is lifting the boat of the traditional Rite of Mass as celebrated within the Order of Preachers.  Years ago, the Order opted to go with what is now known as the Ordinary Form of the Mass, and put its own Rite into mothballs, soon to be all but forgotten.  But the Dominican Rite is making a comeback -- even going so far as to put in an appearance last month in, of all places, St. Paul's chapel at Boise State University (almost certainly that venue's first ever celebration of Mass in Latin, ad orientem...and yet the building remained standing). 

If you're going to have the Dominican Rite Mass, you're going to need altar boys (no girls, thankfully, per the instruction Universae Ecclesiae); and if you're going to have altar boys, you're going to need instruction.  There is nothing like a teacher for proper instruction; but where teachers have died out, books will have to serve.  And so out of the ashes rises the Dominican Altar Boys' Manual, recovered from oblivion and once again made available through the efforts of Br. Corwin Low, O.P. and Fr. Augustine Thompson, O.P.  If you attend a Dominican parish, or if you are a member of a lay chapter with an interest in reviving the treasures of our Dominican heritage, this would be the perfect Christmas gift for yourself or anyone who serves Mass or trains servers.  

This manual is so reasonably priced that I myself ordered two for the great, big altar boys in my chapter. 

Sunday, November 20, 2011

St. Antoninus of Florence, O.P.: Exactly What Is Needed, And Therefore Worth Reposting

Antoninus of Florence, born in 1389, bore the marks of great piety and virtue from an early age.  While still a boy, he presented himself to the Friars Preachers in Fiesole and begged to receive the habit.  Because of his tender age and delicate constitution, the prior was reluctant to admit him, and told him that if he came back at the end of the year having memorized the Decretal of Gratian -- the then-existing body of canon law -- he would be admitted.  This seemed tantamount to an outright refusal, but Antoninus accomplished the task, and received the habit at the age of 16.

Antoninus' excellence in all the virtues, conscientiousness and prodigious intellect carried him to the highest levels in the Order, and eventually in the hierarchy of the Church.  In 1446, despite his entreaties to the contrary and attempts to escape, Pope Eugenius IV made him Archbishop of Florence, which the holy Dominican proceeded to deep-clean from top to bottom.  On May 2, 1459, Antoninus died at the age of 70.  He was canonized in 1523 by Pope Adrian VI, and in 1559, his body was found to be incorrupt.  The memorial of St. Antoninus is celebrated on May 10th on both the current and pre-conciliar calendars.

Prayer to St. Antoninus
(translated into English by Doug Sousa)

O Antoninus, Archbishop of Florence, in God's heaven you shine with the two-fold crown of bishop and doctor.  Illumine our way through this life and make our hearts invincible in temptation.  You who were called the "saint of good advice," guide us through the confusion of our thoughts and the rebellion of our will.  

The poor called you "father," and in you found protection and help -- physical bread for their bodies and spiritual bread for their souls.  As the daily cares of this earthly life become increasingly burdensome, we turn to you who wisely pointed out the demands of social justice in the midst of difficult economic circumstances.  Obtain for us from God the freedom to serve him alone, to live in fraternal love, and to use the goods of the earth to seek the treasures of the life to come.  Amen.

Tuesday, November 08, 2011

November 8: Feast of All Dominican Souls

On November 8th, the Order of Preachers celebrates the Feast of All Dominican Souls.  

Rest in peace, Sr. Elizabeth, Sr. Noreen, Sr. Donalda and Sr. Kathleen -- the Dominican sisters who ran the Catholic grade school I attended.  When the not-very-prepossessing Sr. Elizabeth was lining us up outside our classrooms in the morning and measuring the distance between each kid, and Sr. Kathleen of the bright orange hair was bopping us over the head with pencil erasers, and they were all marching us off to Mass in our uniform sweaters in 90-degree weather, I little thought that I would one day become their sister in St. Dominic.

Nor, I suppose, while they tried unsuccessfully to make me keep my desk clean or quit acting up on the playground, did they ever foresee such an eventuality.

Monday, November 07, 2011

November 7: Feast of All Dominican Saints

Today the Order of Preachers honors its saints.  I am happy to report that we have a large number of beati and canonized saints, as well as three Doctors of the Church, to wit: St. Thomas Aquinas; St. Albertus Magnus; and St. Catherine of Siena.  In fact, the Dominican Third Order is thus far the only Third Order to have produced a Doctor of the Church (Catherine of Siena).

Herewith some prayers to and in honor of Dominican saints:

Prayer to St. Martin de Porres (whose feast we just celebrated last week)
Chaplet of St. Dominic (also known as the Cry of Anguish)

And of course, in the sidebar, under Victory Topics, there are the Novenas of St. Dominic and Bl. Margaret of Castello.

Monday, August 08, 2011

O Wondrous Hope

Dominican student brothers sing the Dominican Hymn O Spem Miram:


And here is our friend Giovanni Vianini teaching the Dominican chant version.
   

What wonderful Hope thou gavest in thy dying moments to those who were in sorrow around thee, when thou promised that thou wouldst help thy brethren after thy death. Fulfill thy promise, Holy Father, and help us by thy prayers. Thou who so often showed thy strength by healing the bodies of the sick, and bring to us also the power of Christ and heal our sick spirits. Alleluia. 

And on this feast of Holy Father Dominic, I learned of the passing of Amil Myshin, an attorney I worked with.  Amil was a kindly man, full of laughs, a gentleman and a fine lawyer who spent himself in the service of some very challenging clients and died in harness.  Please pray for the repose of his soul.  R.I.P.

UPDATE: Idaho Statesman story on Amil.

Wednesday, July 20, 2011

The Joys of Tradition and Other Reflections

This is the altar at Our Lady of the Valley Catholic Church in Caldwell, Idaho, set up for sung Mass in the Extraordinary Form last Friday, July 15th.  It was a votive Mass in honor of the Precious Blood of Jesus, celebrated by -- who else? -- the inimitable and irrepressible Fr. Andrew Szymakowski of the Baker Diocese, and attended by the Bl. Margaret of Castello chapter and a number of visitors.  This was Father's next-to-last visit to the Dominicans before going to Catholic U. in D.C. to get his degree in canon law.  

This was an historic occasion: the first Mass in the Extraordinary Form ever offered in this parish.  I wish I could have snapped some shots during Mass, but I had to lead the schola.  I was terrified of being responsible for knowing when to begin each of the propers, as this was only my fifth ever Missa Cantata, but I have it on the best possible authority that I did not err in that regard. The propers for the feast of the Precious Blood are, hands down, the hardest music our little schola has ever tackled up to now; everything else should come as child's play after this.  

I wish everybody who hungers after reverent, traditional Catholic worship and solid, forthright, undiluted Catholic preaching could have been there.   Would that more people had heard Father's homily on the Eucharist, the need for reverence for the Blessed Sacrament, the need for proper dispositions when approaching the Eucharist, and the capital importance of confession and not receiving Holy Communion in a state of mortal sin.  Someone commented that we hadn't heard the words "mortal sin" from the pulpit as many times in the last year as we did in just that single homily.  

There is a common misconception that those who love Catholic tradition are dour, gloomy and joyless.  It is indeed tough, after tasting the beauty of the Tridentine Mass, and drinking at the fountain of sacred chant and polyphony, to be cheerful while listening to "Gather Us In" and dodging gropey little old ladies during the sign of peace at the Masses we usually attend; and some of us are not as good as we should be at concealing our abhorrence.  But the absence of the happy and clappy, or of a taste for the same, is not a sure-fire sign of misery, any more than the presence of these things infallibly indicates authentic joy.  

For proof of this, one need look no farther than the example of Friday's gathering, and particularly the person of the worthy young priest of the old school who traveled so far to give us this special occasion.  I suspect that people who don't like unalloyed Catholicism -- and there are many -- have listened to Fr. Andrew's no-holds-barred preaching, or run afoul of his charitable yet uncompromising exercise of priestly authority, and written him off as a stilted, dour, severe, puritanical, Latin-spewing, Prussian-style killjoy.  Such a judgment would be as wrong as it is rash and unjust.  After Mass, Fr. Andrew and the Dominicans went to a local restaurant and had a laugh-fest that brought the house down -- all without drugs, alcohol, or raunchy humor.  Father himself laughed until his stomach hurt; then he laughed some more.  Nor was this a one-off: casting out doom and gloom is part of Father's stock in trade.  I am sorry for all those who have cut themselves off from ever seeing that side of him, or who would fail to appreciate it even if they did see it.

And I am sorry that the attempt was made by some in the Church to cut Catholics off from the joy of Catholic worship as it has been performed for so many centuries.  The Mass is truly the Passion and Death of Christ, the Sacrifice of Calvary re-presented on the altar in an unbloody manner; it is also a window on eternity, an image on earth of the worship that is offered forever in heaven, where every tear is wiped away, and death and mourning and crying are no more.  I have said before in this space that the Mass of tradition communicates truths of the faith more clearly than what we have been used to seeing over the last 40 years.  The joy of heaven is one of these truths.  Even if we are not immediately conscious of it during Mass, it bears its fruits. 

Monday, July 11, 2011

To Oakland and Back

This last weekend, I traveled with the founder of my lay Dominican chapter, John Keenan, and The Redoubtable Marcus Magnus to St. Albert's Priory in Oakland, California for the annual Lay Dominican Provincial Council meeting.  Others elsewhere will talk about the substance of the meeting; I'd prefer to focus here on the periphery.  The sum and substance: the weather was fine; the priory was as welcoming as ever; the food and the company were top-notch; and there were no riots going on this year, like there were at the time of the last LPC meeting.

Just to avoid ending on a sour note, let me start with something that, for some reason, we just had to see while we were there -- kind of like a sore in your mouth that you just have to keep touching with your tongue, even though you know it's going to hurt.  Behold the Taj Mahony's prime California competitor for the title of World's Ugliest Cathedral: Oakland's Cathedral of Christ the Light.  I feel sorry for the worthy bishop of Oakland, +Salvatore Cordileone, for having such a...cathedral.  The two tiny figures near the front entrance are Mark and John, probably gaping in disbelief.

This is the sanctuary.  What looks like scrap metal coming out of the walls on either side is actually the pipe organ.  I guess I should at least be glad there is a pipe organ present in the building.  The giant Buddha-looking thing in the middle is an image of Christ made by lasers.  There is an actual crucifix to the left of the altar.

To the right of the altar sits the bishop's chair.  This is somewhat an odd view, because people were gathering for Mass and I had to be somewhat discreet about taking pictures.  But then again, quite honestly, the view is odd from any angle.

The rectangle that appears to be in cross-hairs is -- I think -- the tabernacle.  At least it is front and center.

No, you are not inside a concrete bunker on the Maginot Line, or one of Rommel's pill boxes on the beach at Normandy.  This is supposed to be a Catholic cathedral.  Those little squares along the wall are meant to be Stations of the Cross.  As I went through this place, I kept thinking of the line I read years ago in one of P.J. O'Roarke's descriptions of residential blocks in then-East Germany: "Commies love concrete." 

These stacks of two-by-fours are -- believe it or not -- the confessional.  It is in a recessed yet open space, with no privacy, no anonymity, and no apparent means of muffling sound. 

The ceiling basically reflects the shape of the building: the Eye of Sauron meets the Superdome.

Yet the hideous, stark sterility of cathedrals that reflect the Golden Age of Contraception rather than the Catholic faith is not all there is in Oakland.  Fortunately, there is still St. Albert's Priory, the lovely Dominican house of studies on Birch Court in one of the older neighborhoods in the city.

This is a view of the cloister at St. Albert's.  St. Dominic stands in the middle, surrounded by his fish pond.  In the background is the chapel.  I felt kind of badly about how noisy we lay Dominicans were being in the cloister, until I saw a group of friars come out of the house talking and carrying on every bit as loudly as we were.

Here is one of the cloister koi, with a number of small companions.  At the time of day I shot this picture, most of the fish were gathered under the shade of the statue.  If you catch them at the right time, the fish will all stick their heads out of the water and open wide, waiting for food.

This tree that grows in the corner of the cloister (in the direction St. Dominic is pointing) is an example of the lush flowers that grow almost wild all over Oakland's residential neighborhoods.  We do not have anything like it here in Boise.  The flowers remind me of Gabriel's trumpet.

Here is one of the cloister turtles, sunning himself in the grass.  (I only assume it's a "he."  I really don't know how to tell.)

Cloister walk to the main chapel.

Among the highlights of a visit to St. Albert's are Mass and Divine Office with the friars.  Chant is an integral part of Dominican spirituality, and so the daily Offices are chanted.  This is the main chapel of St. Albert's, with choir stalls instead of pews.

The sable and argent Dominican shield, with cross fleury, in the floor at the rear of the nave.

The high altar, with statues of St. Dominic and St. Albertus Magnus.

Artistic detail: the ambo.

Good food and good conversation are also a highlight of visits with other lay Dominicans at St. Albert's.  Good, plain food is standard fare at the priory.  This is part of the refectory.  Lectio divina during meals is a long-standing custom in the Order, and this is the dais from which spiritual writings are read.  This was not done while we were there.

Before we left, we made sure to pay a visit to the grave of Mark's father, Bill, who passed away this past February.  It was difficult to find the grave, whose stone is not yet ready for placement, but Mark finally found the temporary marker.  Bill lies at the top of a hill that overlooks the Bay, in one of the highest points in the cemetery.  This is a partial view from there.

Although I snapped shots of the ugliest thing in Oakland (see above), I did not photograph some other, depressing reminders of why I left California, such as the slummy, trash-blown parts of town, multi-story jails, wandering packs of kids with pants down below sea level, aggressive panhandlers and graffiti-infested buildings and vehicles -- not to mention all the gay pride crap.  We do not have these things to as great an extent at home.  It was good to come back to the (relative) sanity of Boise.

Sunday, May 15, 2011

Another Sign of the Sea Change: Meatless Fridays Reappear in the English-Speaking World

For those who doubt the sea change currently taking place in the Church, a recap of recent events: 

Item: in 2005, an instruction is released reaffirming that homosexuals are disqualified from the Catholic priesthood.
 
Item: Summorum pontificum is released in 2007, taking the usus antiquior out of the deep freeze.

Item: severe canonical penalties -- including dismissal from the clerical state -- have been imposed on priests guilty of misconduct in recent years, including one of the Franciscans heavily involved in Medjugorje and the priest-founder of the LifeTeen movement.  The whole mechanism for dealing with sexual misconduct has been reformed and streamlined. 

Item: several problem bishops have been unseated in recent months, including one in Australia who has been notorious for being a proponent of flagrant heresy.  No alternative grounds were proffered for the unseating of the Australian bishop (as, for example, in the case of the heretical Matthew Fox, who was expelled from the Order of Preachers on grounds other than heresy).

Item: Rome has just released Universae ecclesiae, a new instruction strengthening Summorum pontificum and making it clear that the Extraordinary Form of the Mass is to be re-introduced into the mainstream of Catholic life.

And now:

Item: the bishops of England and Wales are bringing back the traditional penance of abstinence from meat on all Fridays of the year, starting September 16, 2011 -- the anniversary of Pope Benedict's visit to Britain.

Herewith the text of the bishops' resolution on Friday abstinence, with my emphases (and with all pronouns referring to God capitalized, in accordance with the policy of this blog):
Catholic Witness - Friday Penance  

By the practice of penance every Catholic identifies with Christ in His death on the cross. We do so in prayer, through uniting the sufferings and sacrifices in our lives with those of Christ’s passion; in fasting, by dying to self in order to be close to Christ; in almsgiving, by demonstrating our solidarity with the sufferings of Christ in those in need. All three forms of penance form a vital part of Christian living. When this is visible in the public arena, then it is also an important act of witness.

Every Friday is set aside by the Church as a special day of penance, for it is the day of the death of our Lord. The law of the Church requires Catholics to abstain from meat on Fridays, or some other form of food, or to observe some other form of penance laid down by the Bishops' Conference.

The Bishops wish to re-establish the practice of Friday penance in the lives of the faithful as a clear and distinctive mark of their own Catholic identity. They recognise that the best habits are those which are acquired as part of a common resolve and common witness. It is important that all the faithful be united in a common celebration of Friday penance.

Respectful of this, and in accordance with the mind of the whole Church, the Bishops' Conference wishes to remind all Catholics in England and Wales of the obligation of Friday Penance. The Bishops have decided to re-establish the practice that this should be fulfilled by abstaining from meat. Those who cannot or choose not to eat meat as part of their normal diet should abstain from some other food of which they regularly partake. This is to come into effect from Friday 16 September 2011 when we will mark the anniversary of the visit of Pope Benedict XVI to the United Kingdom.

Many may wish to go beyond this simple act of common witness and mark each Friday with a time of prayer and further self-sacrifice.  In all these ways we unite our sacrifices to the sacrifice of Christ, who gave up His very life for our salvation.
As the bishops point out, we have always been required to practice some penance on Fridays; but who knew it?  In twelve years of Catholic school, I can't recall anybody ever telling me that.  And it was never a good idea to let us pick our own penance.  I will never understand how, at the height of the Cold War and the sexual revolution, and less than two generations away from two world wars, such naïve trust could have been reposed in human nature.  Discipline without accountability is dead.   

Will the bishops in the U.S. follow the example of their English and Welsh brethren?  I certainly hope so.  We lay Dominicans already abstain from meat every Friday of the year, and so are in a position to reassure our fellow countrymen that this practice won't kill anybody.  In fact, we could use some penance and some Christian witness in our hedonistic society every bit as much as our brothers across the Pond.

Besides: who knows where it could lead?  Today, meatless Fridays; tomorrow -- the return of Ascension THURSDAY?  How about restoring all our holy days of obligation to their proper dates, even if it means we have to go to Mass TWO DAYS IN A ROW?????

This also would not kill anybody. 

Monday, March 07, 2011

Litany of St. Thomas of Aquin

Today is the feast of St. Thomas Aquinas on the preconciliar calendar.  It seems appropriate to celebrate it with the Litany of St. Thomas of Aquin, published in 1913 in The Dominican Manual: A Selection of Prayers and Devotions.



O THOU, the Most High, have mercy on us.
Mighty One of Jacob, have mercy on us.
Divine Spirit, have mercy on us.
Great Triune God, have mercy on us.

Glorious Mother of the King of kings, pray for us.
Saint Thomas of Aquin, pray for us.
Worthy child of the Queen of Virgins...
Aquinas most chaste...
Aquinas most patient...
Prodigy of science...
Silently eloquent...
Reproach of the ambitious...
Lover of that life which is hidden with Christ in God...
Fragrant flower in the parterre of St. Dominic...
Glory of Friars Preachers...
Illlumined from on high...
Angel of the Schools...
Oracle of the Church...
Incomparable scribe of the Man-God...
Satiated with the odour of His perfumes...
Perfect in the school of His Cross...
Intoxicated with the strong wine of His charity...
Glittering gem in the cabinet of the Lord...
Model of perfect obedience...
Endowed with the true spirit of holy poverty...

Lamb of God, You take away the sins of the world: have mercy on us.
Lamb of God, You take away the sins of the world: have mercy on us.
Lamb of God, You take away the sins of the world: grant us peace.

Ant.— Oh, how beautiful is the chaste generation with glory, for the memory thereof is immortal, because it is known with God and man, and it triumpheth crowned for ever.
V. Oh! what have I in heaven, or what do I desire on earth?
R. Thou art the God of my heart, and my portion for ever.

Prayer:

O God, who hast ordained that blessed Thomas should enlighten Thy Church, grant that through his prayers we may practise what he taught, through Christ our Lord. Amen.

Sunday, February 20, 2011

Baubles, Bangles, Beads and God's Mercy

Whenever I complain about the lack of statuary or crucifixes in a church, or bare, whitewashed walls in a chapel, there always seems to be somebody around to remind me, in lofty tones, that I shouldn't need all that paraphernalia, and that having Jesus in the (ugly, '70s-style) tabernacle should be enough to satisfy and fascinate me (just as it is enough to satisfy them).  There is this mentality prevalent, according to which statues and pictures and symbols are a pure distraction, the desire for which is a sign, at best, of immaturity, and at worst, of a lack of faith.  

I have reason to doubt that this is God's view of the matter.  For one thing, He Who told us that we must become like children in order to enter the Kingdom of Heaven gave us our senses, and ordained that they should be the mediators between our souls and the world outside.  A believing Catholic ought to reject the notion that there is no role for the senses in the world of faith: God established the Seven Sacraments as outward signs of inward graces, so that, in approaching the Sacraments, we might be absolutely certain, by means of evidence detected by our senses, that we have received the graces we have sought.  Besides, until very recently, when this new iconoclasm became fashionable, the Church has always provided for the senses with beautiful architecture, statues, stained-glass windows, incense, bells, vessels, and vestments, each of which was filled with meaning, and served (a) to  focus us on the August Sacrifice; (b) to remind us that the house of God is really the portico of heaven, and (c) to surround us with subjects for prayerful meditation so that our minds need not wander along with our eyes.

There are those reasons for doubting the no-knick-knacks-necessary crowd.  And then there is my own story of how I came to be a daughter of St. Dominic.  The image above is a picture of a profession cross.  If you are looking at it on a regular computer screen, it appears slightly larger than the one I received when I made my life profession.  It is known in heraldry as the cross fleury, because of the fleur-de-lis on each end.  White and black are the colors of the Order.  Lay Dominicans customarily wear either this cross or the white scapular to chapter meetings.  I have previously told the story in this space of how I came to be swept into the Dominicans through the intercession of Bl. Margaret of Castello, the patroness of my chapter.  It is all true.  But now I shall disclose an additional detail that I have never before admitted publicly.

Although everything had been arranged for me to enter the Third Order of Preachers, I could still have refused to do so.  I knew, deep down, that it would be ill-advised to refuse to take a road so clearly marked by the hand of Providence, and to which all barriers and obstacles had obviously been swept away; but I had misgivings all the same, because it wasn't what I wanted.  Still, I said yes.  I would like to be able to say that my consent was motivated by reasons of high spirituality or intellect, or some other lofty and noble consideration.  But when the rubber meets the road, the thing that induced me to say yes was not the charism of the Order (about which I had no opinions) or its history (about which I was ignorant) or its traditions (about which I was even more ignorant) or Dominicans I had previously known (whom I remembered with very little affection) or even its long honor roll of illustrious saints (of which I was vaguely aware).  

What induced me to say yes was the profession cross.  I was attracted to it.  All the Dominicans wore one.  I wanted to be able to wear one too.

That's it!  It's as simple as that.  No trumpets; no shining clouds; no cherubim nor seraphim; no heavenly choirs.  I was not unaware that a commitment was required in exchange for the privilege of wearing the black and white cross fleury, but the fact remains that I was drawn in by a piece of ecclesiastical bling, dangled before me like a lure in front of a fish.  I bit down on it and swallowed.

As silly as this sounds, I do believe there is some precedent for this sort of thing.  For instance, somewhere -- I no longer remember where -- I can recall reading or hearing the story of a priest who got his vocation on account of a beard.  As a little boy, he saw a Capuchin friar with a big, bushy beard, and liked it so much that he wanted to be a priest, so that he too could have a beard like that.   Still: that is the story of a little kid.  Should a grown woman be thinking along those lines?  After all, I was 36 years old when I entered the Order.  Yet when I received my little postulant's cross, I never wanted to take it off.  I wore it for the rest of the day, and to bed.  I wore it every day throughout my postulancy, until I received the medium-sized novice's cross -- by which time the little cross was so shabby and ratty-looking that I retired it to a jewelry box.   I made a black-and-white beaded herringbone-stitch rope for the novice's cross; and now my big life-professed cross hangs from that rope.  I am proud to wear this insignia of the Order to chapter meetings and other Dominican and Church functions.  For everyday use, I wear a little Dominican shield with the cross fleury on my lapel, and also on the lanyard that carries my employee badge for work.

Perhaps I ought to reproach myself for being so childish and superficial as to be easily stirred by such trivia.  The world is full of people who would agree with that assessment.  But then again, perhaps a more appropriate response would be thankful reflection upon God's immense goodness and kindness.  Extras, as Conan-Doyle once remarked through the lips of Sherlock Holmes, could only issue from the goodness of Providence.  God is not content to provide us merely with what we need.  He also showers us with extras, like this profession cross, things that we do not absolutely require for our survival but which it pleases Him to give to us for our pure pleasure.  

And then there is His goodness in using all necessary inducements, however trivial, to get us onto the right path and keep us there.  Clearly, He wanted me to be a Dominican.  It is an immense gift, wholly unasked for and undesired, the full meaning of which I do not expect to be able to grasp in this life.  I can only suppose that it must be necessary for my salvation, because it is equally clear that He not only wanted me to be a Dominican, but was also very determined that, in my waywardness, I should not turn down this gift.  And so  He left undone nothing that could be done to induce me to accept it.  He thought of everything, down to the most minute detail.  He condescended to appeal to my aesthetic tastes, and to hold out this tiny reward in return for consenting to receive His awesome favor.

Though perhaps it is a mistake to call it a "tiny reward," since issues of such great moment depended on it.  And since it has meant so much to me.   And since Almighty God has, in His boundless goodness, thought to give this minuscule decoration a place in His inscrutable counsels regarding my eternal welfare.