Category Archives: The Professed

Mar 1 2017: Marie Collins, lone childhood clerical sexual abuse survivor on Pontifical Commission for the Protection of Minors, resigns in frustration.

I heard Marie Collins speak and met her August 2 2014 at the SNAP Conference in Chicago, after her address. While I can never possibly claim to understand Marie’s level of frustration, if you want to be as happy and carefree, unscarred and unscathed a Catholic as possible, next best thing to totally disengaged, although I DO NOT believe that is a feasible, reasonable, or actual goal of being a Christian, look how the boss wound up, AND HE IS GOD!!!, NOT SO YOU & I, go to Mass, pay your tithes, shut up!, say your prayers, and NEVER DO ANYTHING ELSE!!!!!!!! You have been warned.

https://www.ncronline.org/news/accountability/lone-survivor-vatican-abuse-commission-resigns-frustration

https://www.ncronline.org/news/people/exclusive-survivor-explains-decision-leave-vaticans-abuse-commission

https://www.ncronline.org/news/accountability/cardinal-muller-responds-collins-and-defends-not-responding-survivors-letters

https://cruxnow.com/commentary/2017/03/05/problem-anti-abuse-panel-isnt-survivors-roman-curia/

https://www.ncronline.org/news/accountability/exclusive-marie-collins-responds-cardinal-mullers-allegations-about-abuse

Love, Lord have mercy!!!!,
Matthew

Clericalism – Fr. Richard G. Rento, STL

“We know that clericalism, a caste society, exists in the church when we recall how priests have been regarded as a class apart, a privileged minority, more than merely human, idols of a sort. The current sexual scandals certainly help to restore reality in that regard.

We see clericalism in our memory of the church into the 1960s that allowed its people to say not a single word in the entire Mass until it was over, when the three Hail Marys were recited!

Clericalism rules when intelligent men and women ask their priest, “Father, is it a sin for me to miss Mass because I will be traveling to Asia on the weekend?”

We are a clerical church as long as we have no say in the selection of our leaders.

We are all called to be yeast and salt and light in the real world of human beings; that is how we become the church of Jesus. Each of us—with no exceptions—is gifted in many wonderful, unrepeatable ways. Our task, our joy and fulfillment, is to share as generously as we can.”

We need an examination of our corporate, sorry not sorry for the loaded word, but its the correct word, in too many ways, tragically, of what elements of our corporate culture have led to Judas Iscariot tragedies betraying our brothers and sisters, the most vulnerable, and the Lord, our Master, throughout our history. We seem eager and at ease, confident, even, to identify, notice, categorize, dissect, and analyze, in excruciating detail the faults of “other”, but not ourselves? How very tragic. How very human, and sinful. Lord, have mercy.

Love, always praying for myself and our heroic ordained that we might always more faithfully imitate our Master, 1 Cor 9:27, pray for me, and may we join Him, together, in His Kingdom. His will be done.
Matthew

Feb 17 – Seven Holy Founders of the Servite Order, OSM: to pray or to do? And/both, not either or…

The priest who did the marriage preparation for Kelly & I, the Rev. Paul Novak, OSM, a wonderful priest, quipped the OSM stood for “Order of Sexy Men!”  🙂  Actually, and less comical, it stands for Ordo Servorum Beatae Mariae Virginis., sometimes simply referred to as “Servants of Mary”, or the Servite Order.


-by Br Bartholomew Calvano, OP, received a B.A. in Molecular Biology and Biochemistry/Mathematics/Computer Science with a minor in Chemistry from Rutgers prior to joining the Order.

“To pray or do good? This seems to be the dilemma of anyone trying to live a Christian life. On the one hand St. Thomas Aquinas says that “the contemplative life is more excellent than the active,” but on the other hand St. James says that “faith by itself, if it has no works, is dead.” This dichotomy is traditionally expressed in terms of Martha and Mary, and Jesus certainly seems to weigh in on Mary’s side. Today the church honors the Seven Holy Founders of the Servite Order, who illuminate the interaction of the contemplative and the active life.

The Servite Order was founded by a group of seven men, cloth merchants, from Florence. The city was torn with political strife as well as the heresy of the Cathari. They were not the kind of group you would think of to found a religious order: they were well off and highly respected men, and while three of them were celibate, two were widowed and two were married. Thus, the first thing they had to do was provide for their dependents. This being done, they went off to begin a contemplative life. They took up this life in a house just outside Florence called La Carmarzia, but it wasn’t long until they were so distracted by visitors that it was impossible to live the contemplative life. So like good monks they fled from the world into the wilderness and began living on the slopes of Monte Senario. They began under the direction of St. Peter of Verona, OP.

They remained on those slopes for a time, sending visitors quickly on their way—even those who wished to join them—until they were visited by their local bishop and a cardinal. The cardinal was impressed, but commented that “you seem more desirous of dying to time than of living for eternity.” Then the Seven Holy Founders had a vision of Mary, who told them that she wanted them to be her servants (hence their full name, the Order of the Servants of Mary), wear the black habit, and follow the Rule of St. Augustine. This was on April 14, 1240, and from that day on they began to live more like mendicant friars and less like monastics. That is to say, they began to go out from their cloister, travelling extensively to preach the Gospel. To the Servites was entrusted particularly the preaching of the Seven Sorrows of Mary, commemorating the suffering which she endured alongside her son, Jesus Christ. At the same time, they did not abandon their monastic practices but continued to pray the Divine Liturgy in common and to live in community. Their work, however, became that of preaching, and they earned their food by begging. After this transition they began to accept new companions to join them, and they quickly grew and spread throughout Europe.

It’s a pretty amazing story, and it shows how in the mixed life—contemplation paired with action—men can be drawn first to contemplation. After spending time in prayer, they are called out from contemplation into the service of their fellow men. And this should be the model of every Christian life. A man should first seek God and desire to be with Him. By being with God, a man might hear a call from God to go out to other men and draw them to God. Even those living in monasteries should hear this call to draw their brothers in the monastery closer to God by the example of their service. This is the life that St. Thomas Aquinas says surpasses even the contemplative life, although not by abandoning the contemplative life for the active life, but by uniting the two: “And this work is more excellent than simple contemplation. For even as it is better to enlighten than merely to shine, so is it better to give to others the fruits of one’s contemplation than merely to contemplate.” Hence, an active life is well lived when it flows out of a contemplative life, and there cannot be a purely active Christian life absent of any contemplation. Every Christian should be both Martha and Mary.

So if you are finding yourself “worried and distracted by many things” (Lk 10:41) while you are helping others and doing good, it might help to turn back to prayer. And if you find that your prayer life seems to be in a rut, maybe there’s an act of mercy you’ve been putting off that God is calling you to do.”


-cupola (ceiling), of the Chapel of St Joseph, Basilica of the Holy Annunciation, Florence, Italy, the Servite mother church.  Please click on the image for greater detail.


-“Founders of the Order of Servites”, by Rosselli Matteo, ~1616, fresco?, Basilica of the Holy Annunciation, Florence.  Please click on the image for greater detail.

Office of Readings

From an account of the origin of the Servite Order
-(Monumenta Ord. Serv. B. Mariae Virginis, 1, 3. 5. 6. 9. 11: pp. 71 ss)

“There were seven men worthy of all our praise and veneration, whom our Lady brought into one community to form this order of hers and of her servants. They were like seven stars joined together to form a constellation.

When I entered this order I found only one of the seven still alive, Brother Alexis, whom our Lady was pleased to preserve from death down to our own time so that we might listen to his account of the founding of the order. As I saw myself and observed at first hand, Brother Alexis led so good a life that all who met him were moved by the force of his example. Moreover, he was a living testimony to that special kind of religious perfection characteristic of that first community.

But where did these men stand before they formed their own community? Let us consider this in four respects.

First, as regards the Church. Some of them had never married, having vowed themselves to perpetual celibacy; some were married men at the time; some had lost their wives after marriage and now were widowers.

Second, regarding their status in the city of Florence. They belonged to the merchant class and engaged in buying and selling the goods of this world. But once they found the pearl of great price, our order, they not only gave all they had to the poor but cheerfully offered themselves to God and our Lady in true and loyal service.

Third, concerning their devotion and reverence to our Lady. In Florence there was an ancient guild dedicated to the Blessed Virgin. Because of its age and the number and holiness of its members, both men and women, the guild had acquired a title of preeminence and was called the Major Guild of Our Blessed Lady. These seven men were devoted to our Lady and belonged to this guild before they established their own community.

Fourth, as for their spiritual perfection. They loved God above all things and dedicated their whole lives to Him by honoring Him in their every thought, word and deed.

But when by God’s inspiration and the special urging of our Lady they had firmly resolved to form a community together, they set in order everything that concerned their homes and families, left to their families what they needed and gave all the rest to the poor. Then they sought the advice of virtuous men of good judgment, and described their plans to them.

They climbed the heights of Monte Senario and built on its summit a little house that would suit their purpose, and there they lived in common. As time passed, they began to realize that they were called not simply to sanctify themselves but to receive others into their community, and so increase the membership of this new order our Lady had inspired them to found. They recruited new members; some they accepted, and thus established our present order. In the beginning our Lady was the chief architect of this new order which was founded on the humility of its members, built up by their mutual love, and preserved by their poverty.”

O Lord Jesus Christ Who,
in order to renew the memory
of the sorrows of Thy most holy Mother,
hast through the seven blessed fathers
enriched Thy Church with the new Order of Servites;
mercifully grant that we may be so united
in their sorrows as to share in their joys.
Who livest and reignest, world without end.

Amen.

Love & prayers,
Matthew

Aquinas & “the old woman”


-by Br Isidore Rice, OP

“A little old woman now knows more about what belongs to faith than all the philosophers once knew.” (See here for the full text)

“No one of the philosophers before the coming of Christ could, through his own powers, know God and the means necessary for salvation as well as any old woman since Christ’s coming knows Him through faith.” (Full text)

“Is it not correct that a charity with knowledge is more eminent than a charity without knowledge? It seems that it is not, for then a wicked theologian would have a charity of greater dignity than a holy old woman.” (Full text)

“Unlike the many philosophers through history who tended to absolutize philosophic knowledge and denigrate the simple faith of their less scientifically enlightened neighbors, St. Thomas clearly has a deep respect for the “holy old woman”. However, he also firmly values knowledge. Responding to that last quote, St. Thomas shows that knowledge, of a certain sort, can and does enrich charity: “what is discussed here is a knowledge which exerts its influence. For the force of the knowledge stimulates one to love more since the more God is known, so much the more is He loved.”

The knowledge which makes charity more splendid is not the breadth of knowledge of facts that leads to … victory. Knowing what a certain theologian said about God, the chapter and verse of various Bible passages, or the years of the eccumenical councils can be quite helpful, but the aim of theology, as well as the little old lady’s meditations, is not to know a wide breadth of opinions and facts related to God, but to know God Himself, with depth.

‘The most elementary truths of Christian faith, such as those expressed in the Our Father, are, we find, the most profound truths when we have meditated upon them long and lovingly; when, through the years, we have lived with them, while carrying our cross, and they have become the object of almost continuous contemplation. To be led to the heights of sanctity, it would be enough for a soul to live intensely but one of these truths of our Faith.’ – Fr. Reginald Garrigou-Lagrange, O.P.

Love,
Matthew

Only 3 Goods


-by Peter Kreeft

BOLD = Aquinas, Summa Theologiae = ST

“How can I simplify my life? It’s not lacking in good things, it’s too full of them. How can I find space, and time, and simplicity?

The answer is: By realizing that the only things you need are good things, and that there are not as many good things as you think, because there are only three kinds of goods: Goodness is rightly divided into (1) the virtuous, (2) the useful, and (3) the pleasant. . . .

‘Goodness is not divided into these three as something univocal to be predicated equally of them all, but as something analogical to be predicated of them according to priority and posteriority. Hence it is predicated chiefly of the virtuous, then of the pleasant, and lastly of the useful’ (I,5,6).

What is “virtuous” is good in itself. The reason to be virtuous, to do right and not wrong, is simply because it’s right and not wrong. What is “pleasant” is simply what makes you happy. And what is “useful” is whatever is a means to either what is virtuous or what is pleasant.

These are three different kinds of goods. They are good analogically, good in different ways, different senses. They are not the same in rank. They are in a hierarchy. (1) The virtuous good is the “goodest” because it is good absolutely, in itself. (2) The pleasant is next because it is also an end in itself (we seek pleasure for no other reason than pleasure), but it is not absolute but relative (“different strokes for different folks”). Also, not all pleasures are virtuous, though all virtues are pleasant. And the deepest pleasure is an effect of virtue, not vice versa. (3) Finally, the useful is good only as a means to either virtue or pleasure.

Hedonists are fools who seek only pleasure. But these people are never really deeply happy, deeply pleased. Pleasure comes only as a by-product. Pleasure-addicts are like hypochondriacs. They destroy the very thing they seek by idolizing it.

Pragmatists and utilitarians are fools who seek only utility. But as Chesterton says, “man’s most pragmatic need is to be more than a pragmatist”, to have some end to justify all these means, some absolute that all these things are relative to, something all these useful things are useful for.

Most of us are semi-hedonists and semi-utilitarians because we fill up our lives and our thoughts with useful goods first of all, then pleasant goods, then virtue last of all, as a kind of last-minute check. We invert the hierarchy. Especially in modern America, where we idolize our feelings (pleasures) and treat everything else (even unborn babies) as utilitarian, disposable consumer goods.

How can we find more room and time in our lives and our thoughts for the higher goods? By simplifying and minimizing the lower goods, and above all by eliminating everything else that is not really good at all. St. Thomas’ classification gives us a road map for a wonderful simplification of our lives. Everyone needs that today. Everyone complains that their lives are too complex, that there is not enough time, not enough leisure—even though (or perhaps because) we have all these technological time-saving devices, our hundreds of mechanical slaves. We are slaves to our slaves. St. Thomas’ simple common sense can free us from this slavery.

For there are only three kinds of good. So if a thing is not virtuous, useful, or pleasant, it’s not really good. So fugghetaboutit! Simplify your life by throwing out all the things you have that you don’t need, all that’s not virtuous, useful, or pleasant. Don’t do anything for any other reason, e.g., because “everybody’s doing it” or “everybody has one” or just because it’s “expected”, or because you feel a spontaneous desire for it once you see a commercial for it. Do you really need to buy that expensive sneaker or super cell phone, or to read that book that’s on the best-seller list, or go to that dull meeting? Is it your moral duty? Does it give you happiness, or even pleasure? If the answer to all three questions is no, then dump it! A house without a garbage can becomes cluttered and smelly. The same is true of a life.”(1)

Love & truth,
Matthew

(1)Kreeft, Peter (2014-11-28). Practical Theology: Spiritual Direction from St. Thomas Aquinas (Kindle Locations 698-730). Ignatius Press. Kindle Edition.

Lacordaire, OP, (1802-1861) – a model for the New Evangelization (terminer)

“So what happened to Lacordaire? His conferences at Notre Dame were well received despite thinly veiled threats against his life by the King, and his fame steadily grew throughout France. After the revolution of 1848, without his campaigning, he was even elected to the French parliament. However, in his attempt to rise above political parties, and, in his words, “preach the great truths of the Gospel to all factions,” he was rather unsuccessful. He resigned two weeks after taking office. Furthermore, his efforts in the Dominican Order encountered numerous setbacks, both from within and without. Yet, by the time of his death the Catholic Church and the Dominican Order in France were flourishing again.

I think Lacordaire’s example here is of great value in two ways. First, no matter how bad we think things may be, Christ still comes to redeem us. Lacordaire was given the grace to help bring the Faith back to a country that had been massacring nuns in the streets. It can be tempting to view one’s own era as being unique, but just look to history. The Church has always been persecuted, (Ed. and Christians have always frustrated, annoyed, and betrayed other Christians and Jesus, just like Judas. ‘Put no trust in princes, [or princesses, for that matter.]’ cf Ps 146:3) but rather the faithful Christian is called to proclaim that the world has an authority greater than any human government (Ed. or human leaders, even Church leaders). And that authority became man 2,000 years ago in order that we might have true life and freedom in His saving power. (Kyrie Eleison)

Second, Lacordaire gives us an example of what the New Evangelization should look like. His talks are not heavily theological, but more inviting and apologetic. With regard to his conferences at Notre Dame he stated: “It seemed to me that we should not go to metaphysics, nor history, but set foot on the soil of the living reality and seek traces of God.” He re-presented a good that had been rejected. People could see all around them how efforts to organize society without God always end with dissatisfaction and craziness. Lacordaire was able to show them, on their own terms, how to find what they were truly after.

On a personal note, I first became interested in Lacordaire when I was in France several years ago. In the Louvre, in the wing containing many of the most famous pieces from the time of the Revolution, is a portrait of Lacordaire. He was placed at the end, at the far side of the hall. He is portrayed standing upright, arms folded, wearing his outlawed Dominican habit, and looking out confidently. It is almost as if he is placed to watch over the rest of the excesses of the revolutionary age. He came calling his people back to the truth of the Gospel and faith in Christ Jesus. It seems fitting to give him the last word:

‘Let us all stand together, whoever we may be, believers and unbelievers. Let us stand up, believers, with feelings of respect, admiration, faith, love, for a God who has revealed Himself to us with so much evidence, and Who has chosen us among men to be the depositaries of that splendid manifestation of His truth! And you who do not believe, stand up also, but with fear and trembling, as men who are but as nothing with their power and their reasoning, before facts which fill all ages, and which are in themselves so full of the power and majesty of God!’“(1)


-postal commemoratives of Pere Lacordaire’s centenary of his death

Faith, Hope, Love,
Matthew

(1) Br Constantius Sanders, OP

Lacordaire, OP, (1802-1861) – revert & apologist (partie trois)

“In Book 1 of the Summa contra Gentiles, St. Thomas Aquinas discusses the mode of inquiry taken up in theological study. He distinguishes two types of truth which the theologian seeks to understand. The first is that which unaided reason can know on its own. These arguments have demonstrable proof, and demand assent from all who understand them. Arguments like these, such as the (Ed. cosmological, if you subscribe to that type) proofs for the existence of God, or that 2+2=4, can be carried out without the light of faith. The second type of truth is that which surpasses reason and is only known by faith. These truths are above our natural capacities of understanding and we rely upon God’s revelation to know them.

There can be a temptation then to believe that truth is somehow divided and separate: that there is a truth of reason and a truth of faith. These two truths propose different ideas and are accepted variously. Faith becomes opposed to reason, and thus becomes the enemy of a supposedly rational people. Only a generation before Lacordaire, the Cathedral of Notre Dame had been desecrated by the revolutionaries and turned into the “Temple of Reason.” The scene must have been striking. It represented the supposed fall of religion, having been overcome by pure and unfettered reason.

Yet, for St. Thomas, this presents us with a false dichotomy. Faith and reason are not fundamentally opposed, but rather two sources to gain true knowledge. Both come from one source, God. Truth is twofold only for us, by our manner of coming to know it. Yet truth is fundamentally one, for it has one source, God. God is the source for all truth, whether we come to know it by natural abilities or as inspired by Faith. As truth has one source, no two truths can ever contradict each other. A truth of faith can never be contradicted by a truth gained through reason, nor vice versa.

Thus, Voltaire’s critique of the unreasonableness of Christians is itself against truth. Faith elevates what we can know. St. Thomas argues further in the Summa contra Gentiles that it is most unreasonable to assert that we cannot assent to truths which are above reason. We are not the arbiters of Faith, but trust in the inner coherence of the unity of the created world. While some Christians have certainly been guilty of denying rational truths, the real task remains to show the compatibility between Faith and reason. Lacordaire presents us with an example of how this should be done.

In an age not unlike ours, where men seek first to be free, Lacordaire came proclaiming that it was only in God that one could achieve real freedom. This is attained in being released from real bondage. The world was, and remains, captive to sin. What the Incarnation brought was redemption, merited by the blood of Christ. In order to have true freedom, the dream of the Enlightened world, one first needs salvation. Lacordaire showed that only in Christ would the modern ideals, correctly understood and moderated, ever be achieved.

While apologetics as a subject might not be particularly popular today, it still has a place in Catholic theology. Lacordaire provides us an example of how this can be carried out. There are some foundational principles which we can learn from him.

First, good apologetics address the questions that people are really asking in a mode that they understand. In an age like ours, where men seek first to be free, Lacordaire came proclaiming that it was only in God that one found true freedom. It was not “a law of bondage” that some had claimed. He also used numerous external references to history, psychology, philosophy, poetry, and literature to illustrate his points to his own particular audience. A good apologist has to meet people where they are, speaking in a way they can understand, answering the questions people are asking. Dominicans seem uniquely qualified to respond to such questions. A life lived both in prayer and study, as well as in an apostolate, allowed Lacordaire to best confront the issues of his time.

Next, apologetics done rightly show that answers to life’s deepest questions can only be found in the Catholic Church. This is what we preach to a world looking for redemption. Lacordaire gave his orations with expressiveness and enthusiasm, emphasizing that values familiar to his own day and age: liberty, equality, fraternity, patriotism, self-giving, and a sense of sacrifice, could only be truly achieved within the Catholic Church. As he argued, “The Church had the words reason and liberty on her lips when the inalienable rights of the human race were threatened with shipwreck.” Finally, perform apologetics from a position of charity and humility. Nothing is more off-putting to modern man than a position of assumed authority. Again, Lacordaire: “Real excellence and humility are not incompatible one with the other, on the contrary they are twin sisters.” We have to show that we too are pursuing truth, like all people, and that we want to find it with them. The Catholic Church has provided us with answers, and we merely want to share them.”(1)

Faith, Hope, Love,
Matthew

(1) Br Constantius Sanders, OP

Lacordaire, OP, (1802-1861): a great idea extinct? (deuxième partie)


-Lacordaire preaching his Lenten Conferences from the elevated pulpit at Notre-Dame Cathedral, Paris, 1845.

“In Advent of 1843, Lacordaire ascended the winding steps of the pulpit at the Cathedral of Notre Dame. About eight years earlier, he had given a series of conferences there which, by all accounts, were a roaring success—reports state that they averaged over 6,000 attendees per conference. The conferences were aimed at teaching the Faith again to a country that had lost it in the Revolution. But this time was different. In 1836 Lacordaire had left France in order to further his education in Rome. While there, he had met the Dominican Order and joined their number. After formation, he returned to France with the expressed aim of restoring the Order in his home country. And did the Dominicans ever need restoring—they had gone from over 20,000 friars in 1789 to less than 5,000 a generation later. Around this time, one John Henry Newman became interested in religious life. Finding the Order much diminished in Europe, he wondered if it was not “a great idea extinct.”


-“Henri Lacordaire At Sorreze” by Anne-Francois-Louis Janmot, oil on canvas, 1847, Chateau de Versailles, Paris, France.

Yet, Lacordaire did not seek to resurrect a nearly extinct religious order simply for the novelty of it. Nor was he against the liberal egalitarian ideals of the revolutionaries. He too was a self-avowed proponent of liberté, égalité, et fraternité. It is reported that shortly before his death he told a confrere: “I die a repentant religious, but an unrepentant liberal.” Lacordaire believed that the desires for true freedom were fundamentally good, but that they could only be fulfilled in Christ. Figures like Voltaire were not the enemy, but misguided and a source for confusion. Faith did not destroy the rational capacities of the believer, but could be a source for greater insight into reality. He sought to show the modern world that Christianity was both true and in accord with what they sought.”(1)

In January 1834, at the encouragement of the young Frédéric Ozanam, the founder the Society of Saint Vincent de Paul (a charitable organization,) Father Lacordaire started a series of lectures at the Collège Stanislas. This met with great success, even beyond his students. His thematic emphasis on freedom provoked his critics, who charged him with perverting the youth. Lacordaire was reputed to be the greatest pulpit orator of the nineteenth century. Lacordaire’s preaching was not so much penitential as an exercise in apologetics. He demonstrated that one could be a French citizen and a Catholic. The lectures were a great success.

Monseigneur de Quélen, the Archbishop of Paris, asked Lacordaire to preach a Lenten series in 1835 at the Cathedral of Notre-Dame in Paris, as part of the Notre-Dame Lectures specially aimed at the catechesis of Christian youth, which had been inaugurated at the behest of his friend Ozanam. Lacordaire’s first lecture took place on 8 March 1835, and was met with wide acclaim. The social event of its day, 6,000 attended. Because of this immediate success, he was asked to preach again the following year. According to Thomas Bokenkotter, Lacordaire’s Notre Dame Conferences, “…proved to be one of the most dramatic events of nineteenth century church history.” Today the Lacordaire Notre-Dame Lectures, which mixed theology, philosophy and poetry, are still acclaimed as a sublime modern re-invigoration of traditional homiletics.

Among those who attended his Lenten sermons in 1836 was Marie-Eugénie de Jésus de Milleret. The encounter with Lacordaire marked a turning point in her life and the beginning of a spiritual journey that would eventually lead her to found the Religious of the Assumption. In a letter written to Lacordaire years later, she recalled, “Your words gave me a faith which henceforth nothing could shake.”

But in 1836 after such considerable success, he was still the object of mounting attacks on his theological stance. Suddenly his mother died. Lacordaire, aware of the need to continue his theological studies, retreated to Rome to study with the Jesuits. There, he published his “Letter on the Holy See” in which he reaffirmed with vigor his ultramontane positions, insisting on the primacy of the Roman Pontiff, “the one and permanent trustee, supreme organ of the Gospel, and the sacred source of the universal communion.” This text ran afoul of the Archbishop of Paris, Monseigneur Quélen, who was a sincere Gallican.

Faith, Hope, Love,
Matthew

(1)  Br Constantius Sanders, OP

Lacordaire, OP (1802-1861) – losing the faith (partie un)


-Henri-Dominique Lacordaire at the convent of Sainte-Sabine in Rome, by Théodore Chassériau (1840), Musée du Louvre

“If the Catholic Church, and the Dominican Order, ever looked dead, it was at the turn of the 19th Century. In the wake of the French Revolution, the Church had been banned in many parts of Western Europe, thousands of Catholics had been martyred for their faith, religious orders had been outlawed, and the Pope had recently died in captivity under Napoleon. Swept up with the ideals of the Enlightenment, the Western world had declared herself to have progressed beyond the supposed naïveté and superstition of Christianity. Nowhere was this more dominantly witnessed than in France, where only a generation before Voltaire had stated, “The truths of religion are never so well understood as by those who have lost the power of reasoning.”(1)

The son of a doctor in the French navy, Henri Lacordaire was born on 12 May 1802 at Recey-sur-Ource (Côte-d’Or) and raised in Dijon by his mother, Anne Dugied, the daughter of a lawyer at the Parliament of Bourgogne who was widowed at an early age, when her husband died in 1806. Henri had three brothers, one of whom was the entomologist Jean Théodore Lacordaire. Although raised a Catholic, his faith lapsed during his studies at the Dijon Lycée.

He went on to study law. He distinguished himself in oratory at the Society of Studies in Dijon, a political and literary circle of the town’s royalist youth. There he discovered the ultramontane theories of Bonald, de Maistre, and Félicité de Lamennais. Under their influence he slowly lost his enthusiasm for the encyclopedists and Rousseau, though he maintained an attachment to Classical Liberalism and the revolutionary ideals of 1789.

In 1822 he left for Paris to complete his legal training. Although legally too young to plead cases, he was allowed to do so and he successfully argued several in the Court of Assizes, attracting the interest of the great liberal lawyer Berryer. However, he became bored and felt isolated in Paris and in 1824 he re-embraced Catholicism and soon decided to become a priest.

Thanks to the support of Monseigneur de Quélen, the Archbishop of Paris, who granted him a scholarship, he began studying at the Seminary of Saint-Sulpice in Issy in 1824 over the objections of his mother and friends. In 1826, he continued this education in Paris, which was generally mediocre. He wrote later that: “Those who remember having observed me at the seminary know that they have several times had the temptation of calling me mad.” His seminary experience inspired Sainte-Beuve’s novel Volupté.

At Saint-Sulpice, he met with Cardinal Rohan-Chabot, later archbishop of Besançon, who advised him to join the Society of Jesus. Nevertheless, after long hesitations by his superiors, he succeeded in being ordained a priest of the archdiocese of Paris on 22 September 1827. He was appointed to a modest position as chaplain of a convent of nuns of the Order of the Visitation. In the following year, he was named second chaplain of the Lycée Henri-IV. This experience convinced him of the inevitable de-Christianization of French youth educated in public institutions.

“Yet, within another generation, the French people had begun to return en masse to the Catholic Faith. So what changed? While the short answer would be “grace,” the details are varied and complex. Yet one figure who possibly best represents the reconversion of France is the Dominican preacher, Père Henri-Dominique Lacordaire. Lacordaire sought to reintroduce to France the Faith that had been dismissed in revolutionary fervor. In a society that claimed it wanted to be based on reason and freedom, Lacordaire preached that not only was the Christian Faith eminently reasonable, it was the only way to find the true freedom that man longs for in every age.

He was born Jean-Baptiste Lacordaire in 1802, two years before Napoleon became “Emperor of the French” and was formed in the liberal ideals of his age. As a child he was noted for his aptitude in studies and eventually became a lawyer. Disillusioned with some aspects of his contemporary society, however, he reconverted to the Catholic Faith in 1824 which he had abandoned as a youth. Shortly thereafter he entered seminary and was ordained a priest in 1827. While he longed to go to America to serve the rapidly expanding immigrant Catholic population, Providence had other plans for him. Introduced to different Catholic intellectual movements which had sprung up in the wake of the Revolution, he began to associate himself with some of the brightest Catholic luminaries of his time. Eventually, Lacordaire became a famed preacher and writer in his own right, destined to become the most widely regarded orator of his generation.

In 1830, he became a writer for the French Catholic periodical, L’Avenir, which advocated for a place for Catholicism within the post-Revolutionary world. They argued for universal freedom of religion and the freedom of Catholic presses to distribute their material. Yet these ideals did not have the grand success many hoped they would. French bishops eventually became suspicious of some aspects of their work–including asserting the strong primacy of the Roman Pontiff over the French Church—and recommended their condemnation. Pope Gregory XVI himself eventually condemned some of their more innovative positions. While some of Lacordaire’s associates refused to submit and eventually left the Church, he was quick to acknowledge his error. After this, his stature continued to grow throughout France as an example of the possible return of Catholic vibrancy after a generation of oppression.”(2)

Faith, Hope, Love,
Matthew

(1) Br. Constantius Sanders, OP
(2) Br. Constantius Sanders, OP

“One necessary thing”, Lk 10:42 & Aquinas

Why do we sin?

“Seek what you seek, but it is not where you seek it. You seek Life in the place of death.” –St Augustine, Confessions


-by Peter Kreeft

BOLD = Aquinas, Summa Theologiae = ST

“All created perfections are in God. Hence He is spoken of as universally perfect (“all-perfect”), because He lacks not any excellence which may be found in creatures.

This may be seen from two considerations.

First, because whatever perfection exists in an effect must also be found in the effective cause . . . Since therefore God is the first effective cause of things, the perfection of all things must pre-exist in God in a more eminent way . . .

Second, from what has already been proved, God is existence (being) itself. Consequently, He must contain within Himself the whole perfection of being . . . Since therefore God is subsisting being itself, nothing of the perfection of being can be wanting to Him. Now all created perfections are included in the perfection of being, for things are perfect only insofar as they have being after some fashion. It follows therefore that the perfection of no being is wanting to God (ST,I,4,2).

Whatever is desirable, in whatsoever beatitude (happiness, joy), whether true (beatitude) or (even) false (i.e., merely apparent beatitude), pre-exists wholly and in a more eminent degree in the divine beatitude.

As to contemplative happiness, God possesses a continual and most certain contemplation of Himself and of all things else.

And as to that which is active, He has the governance of the whole universe. As to earthly happiness, which consists in delight, riches, power, dignity, and fame, according to Boethius (The Consolation of Philosophy III,10), He possesses joy in Himself and all things else for His delight: Instead of riches, He has that complete self-sufficiency which is promised by riches; In place of power, He has omnipotence; For dignities, the government of all things; And in place of fame, He possesses the admiration of all creatures (I,26,4, “Whether All Beatitude is Included in the Beatitude of God?”).(1)

“All sin, therefore, comes from a lack of faith—faith in this very fact, that God contains all perfections, not just some. God is not an option for “religious people”, whomever they are. God is the only game in town(2).”

“Here, in St. Thomas, is a powerful aid to obeying the first and greatest commandment. (“I AM the Lord thy God. You shall have no other gods before Me” -Ex 20:2-3. And, “You shall love the Lord, thy God, with ALL your heart, ALL your soul, and ALL your mind.” -Mt 22:37) It is the realization that every finite perfection we love and seek in the creation is to be found in an infinitely perfect form in God. What are we seeking in human love, in nature, in creativity, in thought? It’s desirable only because it’s a little like God. All that we love in creatures is a reflection of the Creator. There, and there alone, in Him, can we find everything we are seeking in them. The reflections of His perfections in the mirror of creation should send us away from the mirror, not into it. And when we run into the mirror, seeking our happiness there, the mirror breaks and our happiness shatters. For every truth is a reflection of His truth, every good is a reflection of His good, every beauty is a reflection of His beauty. The reflections are real, but they are only real reflections. They point back to the Reality they reflect. All truth is God’s truth. All goodness is God’s goodness. All beauty is God’s beauty. He must contain in Himself the whole perfection of being.

And therefore He is what we need, He is all of what we need, and He is the only One we need. For if we need something else besides God, something in addition to God, then God is not God.

There is a mystery about our desires: they have no limit! We are never totally and absolutely satisfied. Why? Because they are about God.

“The form (nature) of the Desired is in the desire.” St. Thomas means by that saying that there is no such thing as desire simply, desire with no specific object, desire for nothing, or for everything in general, for an abstraction. There is only desire for food, drink, sleep, truth, goodness, beauty, sex, love, friendship, etc. The form of the object of each desire is in the desire itself, and gives it its nature: desire for sex is sexual desire, desire for knowledge is curiosity, desire for friendship is loneliness.

And thus since the form of its object is in the desire itself, and since what we most deeply desire is God, the infinite source of all finite perfections, therefore the infinite nature of God is “in” this infinite desire for God, like a negative photograph, or like a silhouette. When your mother dies, your grief is a mother-shaped grief; when you lack God it is a God-shaped lack, a God-shaped (and God-sized) vacuum. The desire for God has no limit because its object (God) has no limit.

St. Thomas here simply explains, in philosophical language, St. Augustine’s beloved and famous saying that summarizes the whole meaning of life: “Thou hast made us for Thyself, and [that is why] our hearts are restless until they rest in Thee” (Confessions I,1).

How this frees us from worry! Jesus tells foolish, fussing Martha the startling good news that “There is only one thing needful!” (Lk 10:38-42). It’s Him. Mary knew that, and Martha didn’t, even though both loved Him. No thought more liberating, more simplifying, more unifying than that thought has ever entered into a human mind. Your life can be one. You can be one. You do not need to be torn apart, harried and hassled, bothered and bewildered. You can become one great person by having one great love.

For you are what you love. Your love is your destiny. Augustine says your love is your gravity (amor meus, pondus meum).

In speaking to Martha, Christ speaks to all of us. He sees us in her, and he wants to liberate us out of her confusions, her illusions, and her worries, and into Mary’s “one thing needful”. He is the One we need to seek, and find, and meet, and love, and serve in all things. Because everything we seek, every good, every happiness, every joy, every perfection, is There.”(3)

Love,
Matthew

(1) Kreeft, Peter (2014-11-28). Practical Theology: Spiritual Direction from St. Thomas Aquinas (Kindle Locations 605-622). Ignatius Press. Kindle Edition.
(2) Kreeft, Peter (2014-11-28). Practical Theology: Spiritual Direction from St. Thomas Aquinas (Kindle Locations 627-629). Ignatius Press. Kindle Edition.
(3) Kreeft, Peter (2014-11-28). Practical Theology: Spiritual Direction from St. Thomas Aquinas (Kindle Locations 634-663). Ignatius Press. Kindle Edition.