Saints Augustine and Monica, Ari Schaffer, National Gallery Great Pan came to thy cradle, With calm of the deepest hills, And smiled, “They have forgotten The veriest power of life.
To kindle her shapely beauty, And illumine her mind withal, I give to the little person The glowing and craving soul.
from “Sappho: One Hundred Lyrics” by Bliss Carman.
I doubt there was much of Sappho in this little adaptation by Bliss Carman, but it sounds vaguely familiar. We have so many versions of this tale of the fairies – or the old gods – giving virtues and powers to a chosen infant, each giver having her or his particular quality to impart but for the last. She, or in this case he, trumps them all.
Pan can be seen as a remote (proto)type for our Creator. He gives the child a soul that not only glows with divine light but craves – what exactly? Let’s turn to Augustine:
Great art Thou, O Lord, and greatly to be praised; great is Thy power, and of Thy wisdom there is no end. And man, being a part of Thy creation, desires to praise Thee, man, who bears about with him his mortality, the witness of his sin, even the witness that Thou “resistest the proud, ” – yet man, this part of Thy creation, desires to praise Thee. Thou movest us to delight in praising Thee; Thou hast formed us for Thyself, and our hearts are restless till they find rest in Thee.
Confessions, 1.1.5.
Monica spent many years praying for her son to be converted to Christianity; he became one of the most influential Fathers of the Church. A craving soul is a gift indeed. Thanks be to God!
This is the second of Canon Anthony Charlton’s reflections on the Eucharist. These pilgrims are singing and playing their instruments as they gather at the Abbey of St Maurice in Switzerland for the annual Pilgrimage for the Martyrs of Africa. St Maurice and his Companions were Egyptian Roman soldiers, martyred in what is now St Maurice, but the pilgrimage is timetabled to be near the feast of the Uganda Martyrs, 3rd June.
So here we are, the gathered people of God, and we have responded to the invitation of Jesus to come and celebrate. Jesus has invited us.
Note that the first instruction in the Roman Missal says that the Entrance chant begins as the priest enters with the servers. I know there are some who prefer a ‘quiet Mass’, because they are not keen on singing. The purpose of this chant is to open the celebration, foster unity of all who are gathered, introduce their thoughts to the liturgical season and accompany the procession. The entrance Antiphon can be sung by a choir; or often a hymn is sung, based on a psalm. If there is no singing, the congregation is encouraged to recite the antiphon together.
It is important that singing should be an essential part of each celebration. We use what talent we have to praise and give thanks to God. Singing creates unity, brings about unity. St Augustine said: ‘Those who sing, pray twice.’ The first prayer is the words we use. The second prayer is the extra we add to those words when we express them in song.
When the priest reaches the altar, as a sign of reverence he kisses it. The Altar, says the General instruction of the Roman missal, ‘should occupy a place where it is truly the centre toward which the attention of the whole congregation of the faithful naturally turns.’ These rules are repeated in the Order of Dedication of a Church and an Altar; this ensures that newly-dedicated altars are freestanding, so that the priest may face the congregation (IV:8). The altar is known as the altar of the sacrifice of the cross and the table of thanksgiving. In our church we have retained the old High Altar, because of its artistic merit.
As the priest goes to the chair we have the Penitential Rite, which needs to be simple and brief. It is time to acknowledge our sinfulness. During the pause, one writer suggests that ‘we reflect in silence on our human condition and implore the divine mercy.’ This is different from celebrating the sacrament of Reconciliation. The purpose of the Penitential Rite is to acknowledge our sins in order to enter the celebration with a humble spirit.
The blessing and sprinkling of water may replace the Penitential Act as a reminder of Baptism, and this is especially recommended for the Easter Season.
We then say, or sing, a song of praise that has been sung for over 1500 years: the Gloria. And after this ancient song of praise, the priest introduces the opening prayer, knows as The Collect. All of us, together with the priest, observe a brief silence so that we may be conscious of the fact that we are in God’s presence. The prayer expresses the character of the celebration. The text of the prayer is usually in four parts: an address to God by some title, an acknowledgement of God’s mighty deeds, a petition and a concluding formula.
In this third week of Easter, we pray:
“May your people exult for ever, O God, in renewed youthfulness of spirit, so that, rejoicing now in the restored glory of our adoption, we may look forward in confident hope to the rejoicing of the day of resurrection. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever.”
O God, creation’s secret force,
yourself unmoved, all motion’s source,
who from the morn till evening ray
through all its changes guide the day:
Grant us, when this short life is past,
the glorious evening that shall last;
that, by a holy death attained,
eternal glory may be gained.
To God the Father, God the Son,
and God the Spirit, Three in One,
may every tongue and nation raise
an endless song of thankful praise!
Saint Ambrose of Milan composed this simple hymn, appropriate for Eastertide with its reflection on a holy death and eternal glory. I wonder what would make a holy death? Or unholy? Accident victims and those who die in their sleep or of a massive heart event we can but commend to God, ‘creation’s secret force’ who can grant eternal glory to whomsoever he will.
The photograph shows the ancient Baptistry beneath the present day Cathedral of Milan, discovered in the 1950s when the metro was being excavated. Notice that it was a proper pool with room for total immersion. It has eight sides because Jesus rose on Easter Sunday, the eighth day of Holy Week. We are baptised into his death and resurrection,as was Ambrose, in this pool, and at his hand, Augustine.
The Feast of Saint Joseph is translated from yesterday, Sunday 19 March. This post is from Pope Francis’s general audience of Wednesday, 15 December 2021
______________________________
Saint Joseph, man of silence
Dear brothers and sisters, good morning!
Let us continue our journey of reflection on Saint Joseph. After illustrating the environment in which he lived, his role in salvation history and his being just and the spouse of Mary, today I would like to consider another important personal aspect: silence. Very often nowadays we need silence. Silence is important. I am struck by a verse from the Book of Wisdom that was read with Christmas in mind, which says: “While gentle silence enveloped all things, your all-powerful word leaped from heaven”. [In] the moment of greatest silence, God manifested himself. It is important to think about silence in this age in which it does not seem to have much value.
The Gospels do not contain a single word uttered by Joseph of Nazareth: nothing, he never spoke. This does not mean that he was taciturn, no: there is a deeper reason. With his silence, Joseph confirms what Saint Augustine writes: “To the extent that the Word — the Word made man — grows in us, words diminish”. To the extent that Jesus, — the spiritual life — grows, words diminish. What we can describe as “parroting”, speaking like parrots, continually, diminishes a little. John the Baptist himself, who is “the voice of one crying in the wilderness: ‘Prepare the way of the Lord’” ( Matthew 3:3), says in relation to the Word, “He must increase, but I must decrease” ( John 3:30). This means that he must speak and I must be silent, and with his silence, Joseph invites us to leave room for the Presence of the Word made flesh, for Jesus.
Joseph’s silence is not mutism; it is a silence full of listening , an industrious silence, a silence that brings out his great interiority. “The Father spoke a word, and it was his Son”, comments Saint John of the Cross, — “and it always speaks in eternal silence, and in silence it must be heard by the soul”.
Jesus was raised in this “school”, in the house of Nazareth, with the daily example of Mary and Joseph. And it is not surprising that he himself sought spaces of silence in his days (cf. Mt 14:23) and invited his disciples to have such an experience by example: “Come away by yourselves to a lonely place, and rest a while” (Mk 6:31).
How good it would be if each one of us, following the example of Saint Joseph, were able to recover this contemplative dimension of life, opened wide in silence. But we all know from experience that it is not easy: silence frightens us a little, because it asks us to delve into ourselves and to confront the part of us that is most true. And many people are afraid of silence, they have to speak, and speak, and speak, or listen to radio or television… but they cannot accept silence because they are afraid. The philosopher Pascal observed that “all the unhappiness of men arises from one single fact, that they cannot stay quietly in their own chamber”.
Vatican II presents the Church as an ongoing story; the Church is a pilgrim, living; she has a mission: we have all lived a chapter or two. The Church comes from the Son and the Spirit, according to the Father’s word. It is not the theology that lies behind the story, but the story that lies behind the theology. So how do we tell that story? My dear local Arians – the Jehovah’s Witnesses – knock on doors every month, but the Council Fathers realised that:
sometimes … there is no possibility of expounding the Gospel directly and forthwith. Then, of course, missionaries can and must at least bear witness to Christ by charity and by works of mercy, with all patience, prudence and great confidence. Thus they will prepare the way for the Lord and make Him somehow present. (AG 6).
This preparation is what each of us may be called to do at any moment of our lives. Can we in effect tell a story to the little girl or the troubled young mother, starting with, ‘Once upon a time I met a girl called _____ and she was good and beautiful.’ That is Good News, and if our script makes it plain ‘by charity and by works of mercy, with all patience, prudence and great confidence’; that is part of Evangelisation. One man sows, another reaps, but before they can do their work, someone else has prepared the ground.
Richard Bawoobr, of the Missionaries of Africa, the society who welcomed the Uganda Martyrs into the Church, distils Ad Gentes into two activities: Proclamation of the Good News of Jesus, and Witness to this Good News. These complete each other and need each other as the left hand needs the right hand or the left leg the right. Both are essential to our Mission and emphasising one at the expense of the other is detrimental to the Mission itself.
But the Missionaries of Africa have worked in North Africa as witnesses rather than proclaimers for a century and a half; making very few converts, yet achieving a mutual respect with their Muslim neighbours, to the extent that, for example, the Algerian Government helped pay for the restoration of Saint Augustine’s basilica in Hippo, recognising him as a great Algerian. Despite the witness of their martyrs in the 1990s, the Fathers are berated by evangelical protestants for not actively seeking converts by their preaching.
Elsewhere in Africa, despite terrorist groups like Boko Haram, the story is more often one of a peaceful and respectful dialogue of life. A community in a slum area of Dar es Salaam with 70% Muslims reports:
Poverty is a bond between Christians and Muslims. Faith is respected. Coexistence is pacific. Interreligious dialogue is experienced through daily human sharing between neighbours. Christians and Muslims mutually invite each other to eat at the religious festivals: Christmas, Easter, Eïd (after Ramadan)… There is great solidarity at funerals and wakes. The Christian community shows no prejudice whenever help is needed by underprivileged Muslims. The majority of the poor receiving help from parish-based Caritas and World Food Programmes are Muslims. There are many examples of love and trust in a compassionate living together. At the same time, strictly theological dialogue is almost non-existent.
“How like kingdoms without justice are to robberies. Justice being taken away, then, what are kingdoms but great robberies? For what are robberies themselves, but little kingdoms? The band itself is made up of men; it is ruled by the authority of a prince, it is knit together by the pact of the confederacy; the booty is divided by the law agreed on.
“If, by the admittance of abandoned men, this evil increases to such a degree that it holds places, fixes abodes, takes possession of cities, and subdues peoples, it assumes the more plainly the name of a kingdom, because the reality is now manifestly conferred on it, not by the removal of covetousness, but by the addition of impunity.
“Indeed, that was an apt and true reply which was given to Alexander the Great by a pirate who had been seized. For when that king had asked the man what he meant by keeping hostile possession of the sea, he answered with bold pride, “What thou meanest by seizing the whole earth; but because I do it with a petty ship, I am called a robber, whilst thou who dost it with a great fleet art styled emperor.”
City of God by Saint Augustine via Kindle.
Hundreds of years later, France occupied Augustine’s homeland, which we know as Algeria, to get rid of the Barbary pirates, and less officially, to occupy the fertile land ‘by the addition of impunity’. Brute force. Alexander’s pirate was right to say that the Emperor was another hostile pirate, while the French occupation of Algeria would descend into bloody conflict during the 1960s.
Blessed are the poor in Spirit, for theirs is the Kingdom of Heaven. Matthew 5:3.
Tomorrow is World Suicide Prevention Day. Whenever I think about suicide, I have this image before my inward eye: the Lamb of God, Jesus Christ, undoing the knot by which Judas hanged himself, ready to remove him from the influence of the mocking demons at Hell’s Gate. The Gospels tell us that Judas betrayed Jesus to the collaboration rulers of the Jewish people, which led to the crucifixion on Good Friday. Augustine says that Judas’ suicide did not wipe away his guilt for Jesus’ death but added another wrong to that overwhelming transgression. Yet there would still have been room for healing penitence if he had been open to it.
The anonymous mediaeval sculptor of Strasbourg Cathedral clearly believed that Judas was forgiven, even after his suicide; sometimes the artist can convey the message more clearly than the philosopher!
But here is Augustine*:
Do we justly execrate the deed of Judas, and does truth itself pronounce that by hanging himself he rather aggravated than expiated the guilt of that most iniquitous betrayal, since, by despairing of God’s mercy in his sorrow that wrought death, he left to himself no place for a healing penitence?
How much more ought he to abstain from laying violent hands on himself who has done nothing worthy of such a punishment! For Judas, when he killed himself, killed a wicked man; but he passed from this life chargeable not only with the death of Christ, but with his own: for though he killed himself on account of his crime, his killing himself was another crime.
Why, then, should a man who has done no ill do ill to himself, and by killing himself kill the innocent?
We are still asking the same question today. Part of the answer is there in Matthew’s Gospel; Judas felt he was on his own and past redemption:
When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty pieces of silver to the chief priests and the elders. “I have sinned,” he said, “for I have betrayed innocent blood.”
“What is that to us?” they replied. “That’s your responsibility.”
So Judas threw the money into the temple and left. Then he went away and hanged himself.
Matthew 27:3-5
Judas was alone when he most needed a friend. The disciples were too immersed in their own grief to look out for him. The Councillors made it perfectly clear that Judas was no longer of use to them and dissociate themselves from him. With no-one at hand to help, he went away and hanged himself. Tomorrow we visit the Grief Project, aiming to strengthen and comfort those bereaved by suicide, and to prevent its occurring in the first place.
This early XIX Century angel watched over a grave in Wales which was accidentally broken during works to the Churchyard. It serves as an introduction to this extract from the City of God by the Bishop of Hippo, Saint Augustine. He is writing as the Roman Empire is collapsing across Europe and the Mediterranean, including his native North Africa. There is much violence and bodies of the dead lie unburied, much to the distress of his people. But God can and will restore and reunite soul and body, however broken, scattered and desecrated the latter may have been.
Before turning to Augustine, let’s pray for all those buried in Saint Tydfil’s churchyard, and all buried without a marker, even without a mourner. Augustine begins his reflection with the story of Dives and Lazarus from Luke 16.
His crowd of domestics furnished the purple-clad Dives with a funeral gorgeous in the eye of man; but in the sight of God that was a more sumptuous funeral which the ulcerous pauper received at the hands of the angels, who did not carry him out to a marble tomb, but bore him aloft to Abraham’s bosom.
The men against whom I have undertaken to defend the city of God laugh at all this. But even their own philosophers have despised a careful burial; and often whole armies have fought and fallen for their earthly country without caring to inquire whether they would be left exposed on the field of battle, or become the food of wild beasts. Of this noble disregard of entombment poetry has well said: “He who has no tomb has the sky for his vault.” How much less ought they to insult over the unburied bodies of Christians, to whom it has been promised that the flesh itself shall be restored, and the body formed anew, all the members of it being gathered not only from the earth, but from the most secret recesses of any other of the elements in which the dead bodies of men have lain hid!
From “City of God: 1:12 by Saint Augustine, via Kindle.
Strasbourg Cathedral, Christ triumphant rescuing Adam and Eve from Hell.
The artists of Strasbourg Cathedral certainly believed that, ‘He descended into Hell, on the Third Day he rose from the dead, he ascended into heaven and is seated at the right hand of God the Father from whence he shall judge the living and the dead’. Here it is, the harrowing of Hell, and our first parents the first to be rescued, blessed with beautiful, renewed bodies; a powerful envisioning of the threshold of eternal life.
Perhaps we find it harder to imagine that moment than our forebears did, but perhaps we should go past the abstract in thinking about eternity. There is still room in this brave new world for Christ to lead Adam by the hand, physically; and for Adam to half turn to his wife, to hold her hand, and feel her physical arm encircling his back. They are just as human, and more so, than when they first lived upon earth. And so will we be transformed.
Today we share a passage from Saint Augustine of Hippo’s City of God, 11.8. It is Saint Augustine’s feast day, and it is holiday time, so when better to ask,
What we are to understand of God’s resting on the seventh day, after the six days’ work?
Augustine’s answer to this question may surprise us, coming from a man of the 4th and 5th Centuries. God does not need to rest from toil, as we humans do, for he created all things by his Word – he spake and it was done. So God’s rest is the rest he created for us – and other parts of his creation – and it is part of his plan of creation, even before the Fall. As Augustine says in The Confessions:
“Thou hast made us for thyself, O Lord, and our heart is restless until it finds its rest in thee.”
When it is said that God rested on the seventh day from all His works, and hallowed it, we are not to conceive of it in a childish fashion, as if work were a toil to God, who “spake and it was done,”—spake by the spiritual and eternal, not audible and transitory word. But God’s rest signifies the rest of those who rest in God, as the joy of a house means the joy of those in the house who rejoice, though not the house, but something else, causes the joy.
How much more intelligible is such phraseology, then, if the house itself, by its own beauty, makes the inhabitants joyful! For in this case we not only call it joyful by that figure of speech in which the thing containing is used for the thing contained (as when we say, “The theatres applaud,” “The meadows low,” meaning that the men in the one applaud, and the oxen in the other low), but also by that figure in which the cause is spoken of as if it were the effect, as when a letter is said to be joyful, because it makes its readers so. Most appropriately, therefore, the sacred narrative states that God rested, meaning thereby that those rest who are in Him, and whom He makes to rest.
And this the prophetic narrative promises also to the men to whom it speaks, and for whom it was written, that they themselves, after those good works which God does in and by them, if they have managed by faith to get near to God in this life, shall enjoy in Him eternal rest. This was prefigured to the ancient people of God by the rest enjoined in their sabbath law.
But rest is not idleness: it comes after ‘those good works which God does in and by them’. As we read recently, Thomas Traherne reminds us that, ‘The soul is made for action, and cannot rest till it be employed.’
Let’s pray for the grace to get on with our task in life, and to observe a Sabbath for our soul’s sake, however and whenever circumstances allow.
From a homily of Saint Oscar Romero, 1978, as relevant now as then.
Today the universal church celebrates World Communications Day. Let me say a few words to make all Catholics mindful of the importance of using the media of social communication in a critical and conscientious way. Through these marvellous means of communication—such as newspapers, radio, television, cinema—many ideas are communicated to large numbers of people, but often the media serve as tools of confusion. These instruments, as creators of public opinion, are often manipulated by materialist interests and are used to maintain an unjust state of affairs through falsehood and confusion. There is a lack of respect for one of the most sacred rights of the human person, the right to be well informed, the right to the truth. Each person must defend this right for himself or herself by using the media critically. Not everything in the newspapers, not everything in the movies or on television, not everything that is heard on the radio is true. Often it is just the opposite, a lie.
That is why critical people must know how to filter the media to avoid being poisoned with whatever falls into their hands. This is the type of awareness that the church wants to awaken today as we celebrate World Communications Day. We want people to read the newspapers critically and be able to say, «This is a lie! This is not the same thing that was said yesterday! This is a distortion because I have seen the opposite stated!» Being critical is a vital characteristic in our day, and because the church attempts to implant this critical awareness, she is facing some very serious conflicts. The reason is that the dominant interests want to keep people half-asleep. They do not want people who are critical and know how to discern between truth and falsehood. I believe that never before has there existed in the world, especially in a setting like ours, such a struggle—a struggle unto death—between the truth and the lie. The conflict at this time can be reduced to this: either truth or lies. Let us not forget that great saying of Christ: «The truth will set you free» (John 8:32). Let us always seek the truth!
There is a saying of Saint Augustine that I believe is very appropriate for these times: Libenter credimus quod credere volumus, which means, «We gladly believe what we want to believe». That is why it is so difficult to believe the truth: often we don’t want to believe the truth because it disturbs our conscience. But even though the truth may disturb us, we must accept it, and we must want to believe in it so that the Lord will always bless us with the freedom of those who love the truth. We should not be among those who sell the truth or their pens or their voices or their media to the highest bidder or to materialist interests. How sad it is to see so many pens being sold, so many tongues being fed through the slanderous words broadcast on the radio. Often the truth produces not money but only bitterness, yet it is better to be free in the truth than to have great wealth in mendacity.
St Oscar Romero, Ascension of the Lord. 7 May 1978 Read or listen to the homilies of St Oscar Romero at romerotrust.org.uk
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