Category Archives: Theology

The Divine Attributes – Eternity

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-by Br Boniface Endorf, OP

“Often God is depicted as an old man—but is He really old? Over all these centuries, has God aged? Christian prayers do not mention God as old, but instead as eternal. But what does that mean? It means that God is not in time—God does not think back on what He did yesterday, nor ponder what He will do tomorrow, for such temporal concepts simply do not apply to Him. This does not mean that God is stuck in time, like a bug in amber or a caveman in a block of ice—God is not frozen in time, but beyond time itself.

God is beyond time because He is not a part of the created world. The world we see around us is subject to time—these things can have a past, present, and future, or they can simply not exist at a certain time. But God is not one of those things; instead He created those things. If God were just another thing in the created world, then the obvious question arises: ‘how did God create himself?’ But God is not one of those created things, rather He is above and beyond them—they depend upon Him but He doesn’t depend on them. That’s why it would sound strange to say, “I see a tree, and a squirrel, and a bench, and, oh, there’s God!” God just isn’t that type of “thing.” There is a great chasm between God and those things He created.

Think of Tolkien and his book The Hobbit: Tolkien created The Hobbit, but is not himself subject to the time within his novel. Thus as Bilbo ages within the book, Tolkien does not age accordingly. But Tolkien is still within time—he was once living and now has already grown old and died. He was not in the fictional time of The Hobbit, but was in the real time of this world. However, God is not in a different time than us, but in eternity instead.

Things in this world of time are spread out over time. I am not the same today as I was yesterday, nor as I will be tomorrow. The Hobbit is similar—it cannot be entirely present in a moment, but must be read over time. To read the first chapter is to not be reading the second or third, and so the book can only exist spread out over time. But God is not spread out like that, rather He is always fully present. It would be as if one could read all of The Hobbit in an instant rather than line by line over time. Because God is in eternity rather than time, He is always fully present and fully alive in a way that the things of this world are not.

As the Author of time itself, God rules time from eternity: God is the Lord of time. As Tolkien created and determined the plot in The Hobbit, so God does for the real world. While we often do not understand the meaning of what happens around us or know how things will turn out, God does. We do know that this world is not written as a tragedy—God is good and His love prevails. We know this because He has told us—He has given us the cliff notes for our world. He has given the Bible. Because God is the Author of this world and because He is good, we can trust Him to guide us even when difficulties seem insurmountable. We know that He can and will turn everything toward the good in the end. Unlike an old man, God will not forget about us.”

Love,
Matthew

The Divine Attributes – Impassibility

God-Impassible-Passion-Prism2


-by Br Leo Checkai, OP

“God never wakes up on the wrong side of the bed. God never has a bad day. God never suffers. A slightly fancier way to say this is that God is “impassible.”

But doesn’t that drive a huge chasm between us and God? How can God really know and love us if he does not stand shoulder to shoulder with us in suffering? Doesn’t “impassible” really mean unresponsive and uncaring?

To be certain, Jesus Christ, True God and true man, willingly, truly suffered the pangs of death on the Cross in His human nature to which divinity was united. And so it can never be rightly said that God lacks compassion or solidarity with His people. But in the Godhead—the divine essence—no suffering ever clouds the sunny sky of God’s perfect and eternal happiness.

The act of suffering can be very meaningful to us, because great love can be shown in willing to suffer for someone or something. Yet even then, suffering is not intrinsic to love. Love has its own reality that does not depend on suffering for its existence. Suffering, in itself, is an evil, a lack of a good. God is love, and there is no lack of good in Him, either of moral good or of any other kind.

This impassibility of God is the unshakeable ground of our great hope for true and lasting happiness. When we speak of Heaven, we speak of union with God and sharing in His happiness. Because of this, we can be sure that for those who belong to God, suffering will never have the last word. No matter how deep our sorrows run, from this vale of tears we can look with confident hope to the new life where God “will wipe every tear from [our] eyes, and there shall be no more death or mourning, wailing or pain” (Rev 21:4). God, Whose life is perfect blessedness that no suffering can invade, is able to make good on this promise, and desires to do so with the dynamic energy of His unfathomable love.”

“Sufferings gladly borne for others convert more people than sermons.”
St. Therese of Lisieux

Love,
Matthew

The Divine Attributes – Simplicity

simplicity

With gratitude to the prayer for the feast day of St Lawrence, Aug 10:

“…The court of heaven rejoices
For his warfare-waging,
For he has prevailed this day
Against the lackeys of wickedness.”

An indie rock band named “The Lackeys of Wickedness” always appealed to me. No? 🙂  Great line!  I have also always thought a restaurant named “Nice Thai!” would also be appealing. 🙂 “The Divine Attributes” would also be a good candidate for a band name, no?  🙂  But, seriously folks, the Divine Attributes:  simplicity, impassibility, eternity, transcendence, immanence, are God’s character traits.  They describe what God is like.  Good to know, no? 🙂  Relationships require we know what the Other is about.  No?  🙂

philipnerireeseop

-by Br Philip Neeri Reese, OP

“It’s complicated . . .

The part that comes next doesn’t matter. Whatever it is, it won’t be good. Complicated relationships? Bad. Complicated questions? Bad. Complicated answers? Bad.

To make the point a bit more pointedly, here’s a challenge: can you name even one time you’ve finished a job, turned to a friend, and said, “well, at least that was complicated”?

I didn’t think so.

Few things are as universally negative as complexity. Unfortunately for us, few things are as universally true as life’s complexity. Why is it so hard to pay the bills? To raise the kids? To be a good husband or a good wife? Why are friendships as easy to break as they are tough to build? Why (to use the words of Saint Paul) is it so hard to do what my will intends?

Because we’re complicated creatures, whose emotions, intentions, thoughts, and desires swirl chaotically around that mysterious center-point we call our soul. Arriving at self-knowledge is a little like trying to grab a tornado with one hand. Coming to know ourselves and others is like trying to double-fist them. It’s no wonder we mess things up: wherever we go, we trail behind us the twin tornadoes of “me” and “you,” like riotous toilet paper stuck to the back of both shoes.

And that’s before we add sin to the mix. Sin speeds up the whirlwinds, launching cow-, tractor-, and house & barn-sized problems at our already-rickety lives.  Sin divides.  Ubi divisio, ibi peccatum, as the saying goes.   It separates us from God, separates us from each other, and even separates us from ourselves. To shift metaphors slightly, sin sets us adrift without port or anchor in a storm of our own devising.

Who can save us from our sins? Who can calm the chaos of our lives? Who can simplify our complexities?

Only Someone entirely free from all complexity and chaos. Only Someone who is totally, perfectly, and radically simple. Only God.

Nothing disturbs God. Nothing rattles Him. He is not plagued by self-doubts or second-guesses. Simply put, God is pure simplicity (and that italics is crucial: there’s no division in God at all—not in His Love, not in His Thought, not even in His Being). And when God enters our lives He brings that simplicity with Him.

Jesus Christ took on all the complexities of our humanity so that we can take on the simplicity of His Divinity. Full of love and compassion, Jesus once said to a friend, “Martha, Martha, you are anxious and troubled about many things, but only One thing is necessary” (Lk. 10:41). He says the same to us today. And what is that One necessary thing? The God of Divine simplicity Himself.

When we focus on Him, everything else falls into the background. When we make Him our all, nothing else matters. When God becomes our simplicity, our peace, and our joy, He stills the whirling complexities of our lives, and we begin to hear His voice in a calming whisper: “Seek ye first the kingdom of God, and his righteousness, and all the rest shall be yours as well” (Mat. 6:33).”

How very true.

Love,
Matthew

Purgatory

(Editor’s note:  it is helpful to recall in the Old Testament, when trying to understand the doctrine of Purgatory, I have found, for mortals to look upon the Beatific Vision (God) was certain and instantaneous death.  Recall in “Raiders of the Lost Ark” Indy’s, scriptural student that he was, instructions to Marian, “Don’t look at it, Marian!  Don’t look at it!”  AVERT YOUR EYES!!!!  Wise and successful student.  Indy and Marian live.  The Nazis, whom, with effrontery, dare look upon even a glimmer of the Divine glory?…not so much.  We must prepare.  We must be prepared.  We must cooperate with His infinite grace and mercy, not because our efforts are necessary or even helpful, but out of sheer joy and the most profound gratitude.  What other response could we possibly have?  How horrific to ignore, be indifferent to such a Gift?)
– by Br Raphael Forbing, OP
“In John Lennon’s “Imagine”, the artist invites us into a utopian paradise where the elimination of religion and politics—the two things men seem to fight about most—has finally ended all competition and dissension on earth. Once government and religion are removed from the equation, Lennon seems to suggest, peace and love are all that will remain. Of course, this imagined utopia is an implicit denial that God is the true source of all peace and love. Lennon fails to see that, in a world without God, the life of man is meaningless; he is not lovable in himself, but only because he is created and loved by God.
Far from depicting a heavenly utopia, Lennon’s song is actually closer to a description of Purgatory, the place of purification after death. Purgatory is neither Hell nor Heaven, and as in Lennon’s utopia, there are no countries, no killing, and no dying there. The souls in Purgatory are even all living for the eternal “today” of everlasting life and peace in the presence of God. That may be the end of the similarity, yet much more can be said about Purgatory, which has fascinated the Christian imagination for centuries, even millennia.
Scripture tells us little about Purgatory aside from a few key references to its existence. Even the Catechism devotes only three paragraphs to the topic. The most imaginative description we have of Purgatory is probably that made by Dante Alighieri in his Purgatorio, the second “volume” of his trilogy, La Divina Commedia. While Dante’s depiction of Purgatory is not a doctrinal statement, it can help the doctrine of Purgatory come alive for us and spur us on to pray for our deceased loved ones. Before glancing at Dante’s text, it is worth noting the most substantial paragraph on Purgatory from the Catechism:
“The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent . . . As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire . . . we understand that certain offenses can be forgiven in this age, but certain others in the age to come. (CCC 1031)”
With the doctrine of the Church in mind, we can take a glance at Dante’s imaginative Purgatory. After escaping Hell, Dante and his companion Virgil arrive on the shore of “ante-Purgatory,” where souls who delayed repentance in life must wait for a period of time before they begin their purification. An angel then transports those ready for Purgatory’s penances to the shores of “Mount Purgatory,” which ascends to the lowest realm of Heaven. Mount Purgatory is made up of seven terraces. Each terrace represents one of the seven deadly sins, and each of these has its own unique form of penance. The souls there slowly labor under their penances and are purified of their sin. For instance, those who were envious and “lusted with their eyes” after the goods of others, have their eyelids sewn shut with an iron thread, as they weep profusely for their sins. Voices call out examples of envy, perhaps adding to the sorrow of the penitents, who weep all the more at such vile offenses committed against such a good and loving God.
While the true destiny of man is to live in the beatific vision of God without suffering, the guilt of our sin, though forgiven, still deserves punishment. If, in the course of our life here on earth, we do not make sufficient penance for our sins, we must endure the punishment that awaits us in Purgatory, whatever that may look like. Thanks to God’s good Providence, we can choose our penances while we are alive to lessen our own stay in Purgatory, and we can also offer prayers and penances for the souls in Purgatory to lessen the punishment they must endure. Upon their arrival in Heaven, they in turn offer prayers with the saints to God on our behalf.
John Lennon may not have esteemed the good of religion, but for Christians, true religion is the source of lasting peace.”
Blessed Advent.  Lower profile than Lent as a penitential season, Advent has many parallels.  
“Both Advent and Lent are penitential seasons, which does seem strange because Lent has a feeling of sorrow whereas Advent does not. Both are penitential in the sense that we are preparing ourselves. Advent is a season of preparation with a feeling of hope, the hope that comes from the birth of the Savior. Lent is a season of preparation with a feeling of sorrow, sorrow for our sins for which our Savior suffered and died.
‘During Advent, the faithful are admonished to prepare themselves worthily to celebrate the anniversary of the Lord’s coming into the world as the incarnate God of love, thus to make their souls fitting abodes for the Redeemer coming in Holy Communion and through grace, and thereby to make themselves ready for His final coming as judge, at death and at the end of the world.’”
Let us “Prepare the way of the Lord, for He comes!”  For all souls in purgatory, we pray, eternal rest grant unto them, may the perpetual light shine upon them, may they rest in peace.  Make haste, O Lord, to welcome into your love and joy our departed loved ones.  Make haste, O Lord, to welcome us, too, when, at the hour of our own death, we shall see You as you are, in glory; where we shall spend eternity in praise and thanksgiving to You!
-Purgatory, Limbourg Brothers
Love,
Matthew

Heresy, Truth, and the Order of Preachers

-by Br Bonaventure Chapman, OP  (Br. Bonaventure Chapman entered the Order of Preachers in 2010. He received an M.Th. in Applied Theology from Wycliffe Hall, Oxford University, where he studied for the Anglican priesthood.)

“If you ask a Dominican to compare the success of the Order of Preachers to that of the Society of Jesus, you may be treated to the following jocular comment: “Well, the Dominicans were founded to defeat the Albigensian heresy and the Jesuits were founded to defeat the Protestant Reformation. How many Albigensians do you see running around today?”

As a convert and student of the Reformation I have always found this comment a bit ironic. And not because of the obvious historical fact that, at least according to Luther, we Dominicans got the whole “late unpleasantness” started with the preaching of Johann Teztel, O.P., and his famous ditty: “As soon as a coin in the coffer rings / a soul from purgatory springs.” This fact alone should incline any Jesuit enthusiast to retort to the Dominican heckler, “You started it! Clean up your own mess!”

But, and I always fear giving Jesuits anti-Dominican ammunition, it is a lesser known although more crucial figure of the Reformation that proves the joke’s irony. For if there were a Time magazine of the Reformation, and if it were in the habit of recognizing a “Man of the Reformation,” it’s almost certain that this honor would go to an ex-Dominican friar named Martin Bucer.

Bucer was a Reformation force; he had his hand in almost every strand of Protestant development. Born in Schlettstadt, Germany, in 1491, he joined the Order of Preachers at age sixteen and was ordained to the priesthood in 1516. He taught at the Dominican studium until 1521, when he left the Order to begin his career as a reformer. He moved to Strasbourg, leading the reformation in that city. Bucer was a theological polymath. He was conditioned, according to Ian Hazlett, “by an extraordinary coalescence of humanist, Erasmian, Aristotelian, Thomist, Neoplatonist, Augustinian, Lutheran, and biblical influences.” This vast learning, owed to his Dominican education and formation, allowed him to be the “Elder Statesman” for the major branches of the Reformation: Lutheran, Calvinist, and Anglican.

Bucer was with Luther from the beginning, encountering him at the Disputation of Heidelberg in 1518 and undergoing a religious conversion based upon this encounter. He continued to play a key role in Lutheran theological development through his work with Philip Melanchthon and his various failed attempts at union between Luther and Zwingli. In Strasbourg, Bucer mentored the young John Calvin during a time when, as Bernard Cottret writes, “Calvin became ‘Calvin.’” This young French Reformer took what he learned from Bucer and went back to Geneva to found the center of Reformed Protestantism, one of the most famous—or infamous—cities in Western civilization.

Just in case the Continent wasn’t enough, Bucer moved to England during the trials and travails of the Reformation there in the 1550s. He was a key advisor to Archbishop Thomas Cranmer, and the English Reformer happily looked to the man of Strasbourg for theological and political counsel. While Strasbourg itself did not live up to its aspirations as the Rome of the Reformation, Bucer asserted a quasi-papal influence around the globe during the Reformation, and a significant reason for his power was, without a doubt, his training as a Friar Preacher.

So what can we learn from this less-edifying episode in the history of the Dominican Order? Two things, I think. First, while Dominican involvement in the Reformation and Counter-Reformation was by no means all negative (think of Cardinal Cajetan and Pope Pius V, as well as all those delightfully Thomistic decrees from Trent!), Martin Bucer is a reminder that the greater the climb, the greater the potential fall. St. Thomas argues that, because of his greater excellence and thus greater temptation to pride, it is understandable that it was the highest of the angels—not some pipsqueak angel!—who fell from grace (see ST Ia. q. 63, a. 7). The devil is no idiot, but expansive erudition is no infallible guard against sin, or even against heresy or schism.

Secondly, and more positively for poor Bucer, while his great learning allowed him to be so influential during those years, his campaign was always one of reunion with the Church, not absolute separation. Before Trent he was at the forefront of all dialogues and colloquies between the Catholic Church and the Protestant traditions; he urged troubled Catholics not to leave the Church but to attempt reform within, and he even accorded a primacy of honor to the pope. His was not the radical withdrawal of Zwingli, of the older Luther, or of Calvin, and, when members of these more separatist groups challenged his commitment to the Reformation, he chided them by saying: “It is all very well for those supping wine and beer in cozy bars to rubbish those who slave away at these controversies and struggles.” Perhaps his residual Romanism and drive for reunion was due to his solid scholastic theology in the Dominican studium.

There may not be any Albigensians running around these days, but there are still plenty of separated brethren of the various Protestant communities, and in large part due to this former Dominican. And if Bucer’s Dominican heritage allowed him to influence all the strands of Protestantism, so too can this same Dominican tradition allow us not just to engage with his ecclesial heirs, but to achieve the reunion of all Christians in Christ’s Church.”

(c) The University of Edinburgh Fine Art Collection; Supplied by The Public Catalogue Foundation
(c) The University of Edinburgh Fine Art Collection; Supplied by The Public Catalogue Foundation

-oil on panel, The University of Edinburgh Fine Art Collection, circa 1650-1689

“For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own likings, and will turn away from listening to the truth and wander into myths” (2 Tim. 4:3–4)

Love,
Matthew

Nov 2 – All Souls, Prayer for the Attainment of Heaven

“Through sin, death entered the world.” (cf Rm 5:12)

“Sin directs the heart of the wicked man;
his eyes are closed to the fear of God.
For he lives with the delusion:
his guilt will not be known and hated.
Empty and false are the words of his mouth;
he has ceased to be wise and do good.
On his bed he hatches plots;
he sets out on a wicked way;
he does not reject evil.”

-Psalm 36: 1-5

raphael_forbing
-by Br Raphael Forbing, OP

“Sin directs the heart of a wicked man,” reads Psalm 36. We spend our lives struggling to master our passions and avoid temptations, yet we fall time and time again. Though every sin is an offense against God’s perfect goodness, some of our failures are more serious than others. The Catholic tradition generally divides actual sins (those committed by our own free will) into two categories: mortal (grave sin) and venial (less serious sin).

Mortal sins are offenses that concern grave matter, and are made with full knowledge and deliberate consent. Baptism removes both the guilt and the punishment due to original sin, as well as all personal sin in baptism received after infancy. The grave personal sins we commit after baptism, however, incur both guilt (responsibility for sin) and punishment (the exercise of Divine justice). These sins entirely remove God’s grace in the soul, and “mortally wound” the supernatural love that grace creates in our souls. Venial sins, though they do not kill the life of grace as mortal sin does, yet damage the life of grace and charity in our souls as though inflicting a flesh wound. God offers to forgive even the darkest of sins, and seeks not only to restore the life of grace in our souls, but also to make it richer than before. It is Christ alone who restores this life in us, though He does it through the ministry of the priesthood.”

Prayer for the Attainment of Heaven

O God of all consolation, You who see in us nothing but your own gifts, I entreat You to give me, at the close of this life, knowledge of the First Truth and enjoyment of Your divine majesty.

Most generous Rewarder, give to my body also the beauty of lightsomeness, responsiveness of flesh to spirit, a quick readiness and delicacy, and the gift of unconquerable strength.

And add to these an overflow of riches, a spate of delights, a confluence of all good things, so that I may rejoice in Your consolation above me, in a place of lowliness below me, in glorification of body and soul within me, in delight of friends and angels all around me.

Most merciful Father, being with You may my mind attain the enlightenment of wisdom, my desire, the fulfillment of its longing, my courage the praise of triumph.

For where you are is avoidance of all danger, plentitude of dwelling places, harmony of wills.

Where You are is the pleasantness of spring, the radiance of summer, the fecundity of autumn, and the repast of winter.

Give, Lord God, life without death, joy without sorrow, that place where reigns sovereign freedom, free security, secure tranquility, delightful happiness, happy eternity, eternal blessedness, the vision of truth and praise, O God.

Amen.

-St Thomas Aquinas, OP (1225-1274 AD)

Love,
Matthew

Blessed Feast of All Souls!!!  
Happy Celtic New Year!!!! 

Grace

grace, open hand, free gift, blocks, God, Christian

I believe in grace.  I can cite you examples in my own life, confidentially, where I have experienced the efficacious power of grace, and for which there is no other explanation I am aware of; certainly, the least of which would be my own efforts.  I believe in grace.  I rely on it desperately.  I seek it constantly.  I pray for it fervently.  I have no other hope; nor, wish any.

Br_Thomas_Davenport_OP
-by Br Thomas Davenport, OP

“It happens whenever a group of people spend a lot of time studying the same thing. Physicists tell quantum-mechanics jokes, musicians tell voice-part jokes, and Dominicans tell virtue-ethics jokes. Often enough, a word means one thing in common parlance and something very different in a specialized context, whether that context be physics, music, or moral theology. In this particular case, we were talking about our struggles in community life, and a brother was self-deprecatingly going through a litany of ways in which he lacks self-control. Summing them up, he profoundly declared, “I am the incontinent man.” Everyone burst out laughing.

Of course, we all knew what he meant. Aristotle defines an incontinent man as someone who thinks things through and knows, in general, what he ought to do; but, when a particular action is required, he succumbs, against his better judgment, to his malformed passions.

In a certain sense, it’s strange that this should happen—strange that someone who knows what he should do, doesn’t do it. On the other hand, it’s a very common experience—one that most of us know only too well—and it’s perfectly described by St. Paul: “I do not understand my own actions. For I do not do the good I want, but the evil I hate” (Rom 7:15).

Clearly, no one wants to live in a state of incontinence. In fact, a defining trait of the incontinent man is that, although he does the wrong thing, he is unhappy about it. (This is in contrast to the truly vicious man, who does the wrong thing and wouldn’t have it any other way.) It’s encouraging, then, that Aristotle suggests that a man can, by effort and training, rise above incontinence and achieve continence, or self-control.

Continence, however, is only half the battle, according to Aristotle. In a certain sense, nothing has changed about the way a continent man approaches an ethical choice. He still reasons to the same correct ethical conclusion, and he still feels the same base passions against it; it’s just that, now, he is able to subdue his passions and do the right thing. Obviously, doing the right thing is better than failing to do so, but is this the best we can hope for? Does the ideal of the moral life amount to gritting our teeth and fighting against our lower appetites, constantly tiptoeing our way through a minefield of passions?

Unfortunately, many really do see the moral life this way. In fact, following Immanuel Kant, some claim that the only way we can know we have done a good act for a good reason, and not from some selfish motive, is by fighting against our natural inclinations. On this view—which many well-intentioned Christians implicitly accept—the moral life is a constant battle against ourselves. The good life is reduced to a mere external fidelity to the Commandments, a joyless battle against disordered passion.

Unlike Kant, Aristotle doesn’t regard continence as the height of human virtue. For him, the truly virtuous man is the man who not only does the right thing because he knows it’s the right thing, but also does it with ease—that is, with the help, not the hindrance, of his passions. In fact, a truly virtuous man’s natural appetites are so attuned to the good that he hardly even needs to deliberate about moral actions. There is nothing pulling him in some other direction. For such a man, Aristotle says, virtue has become “a second nature.”

As inspiring as this picture of the virtuous man is, Aristotle seems to imply that if we aren’t raised this way from birth, we’re simply out of luck. Once we let any of our baser appetites go astray, there’s not a whole lot we can do except constantly struggle not to give in to them. Needless to say, this is not a very happy prospect.

Thankfully, this is where St. Thomas takes up the baton and gives us more hope.

He agrees with Aristotle about the dim prospect of becoming virtuous by natural means. No purely human agency, according to St. Thomas, can heal our moral brokenness. Fortunately, though, the grace of God is intimately at work in our lives, transforming and perfecting our nature, and the power of this grace can lift us out of whatever rut we may be stuck in.

This supernatural perspective teaches us two things. First, while we must continue to strive against the things that lead us into sin, we need not struggle alone. Second, if we try to go it alone, relying only on natural supports, we are ultimately bound to fail.

The grace of God doesn’t just help us attain true virtue; it makes such virtue possible. Even better, it makes the moral life something more than just a constant grind, a mere assent of the will against the angry protest of our passions. It makes it the right ordering of our entire humanity—intellect, will, and emotions—into the person God created us to be. This way, what we know we should do is not only what God calls us to do, but also what we truly desire.

This idyllic portrait of the virtuous man can be hard to accept for those of us still slogging it out in the realm of continence and incontinence. Yet we have the witness of the saints to give us hope. Though well aware of their sinfulness, and even beset by temptations, the saints are not grim figures who stoically suppress all of their passions. Rather, they are caught up in the love of God. They joyfully and wholeheartedly follow wherever He leads, depending on His grace every step of the way.”

Love,
Matthew

Love

The Christian definition of love of neighbor means wanting the best for the other.  This may mean forgiving them, comforting them; it may mean meeting their physical needs; it may mean profound patience with the beloved, even enduring injustices; it may mean loving correction in a gentle manner, such as a parent does for the child they love; it may mean “tough love”, if that is only what will be in the other’s best interests, as God gives us the grace, His help and loving example to understand them; it may mean calling the cops, if that, too, is what is in the best interests of all involved and the situation has reached that point.  Christian love DOES NOT MEAN forgoing the demands of justice; quite to the contrary.  There is no love w/out justice, even in this life.  Even God, loving and merciful, will ultimately bring about justice; He tells us so Himself.  He is most merciful, patient, and kind, but not stupid, as Cardinal George puts it.  (Gal 6:7)

Loving oneself is natural enough; loving others, because they are lovable is, too, self-interested; loving others because God commands it so, is difficult; loving, finally, my neighbor as God loves us, is the most difficult of all.  This is where I am trying to go.  Not merely “Love one another” w/out standard, but, rather “Love one another as I have loved you.” (Jn 13:34)

The Works of Mercy

The Corporal Works of Mercy

To feed the hungry.
To give drink to the thirsty.
To clothe the naked.
To harbour the harbourless. (also loosely interpreted today as To Shelter the Homeless)
To visit the sick.
To visit the imprisoned (classical term is “To ransom the captive”)
To bury the dead.

The Spiritual Works of Mercy

To instruct the ignorant.*
To counsel the doubtful.*
To admonish sinners.*
To bear wrongs patiently.
To forgive offences willingly.
To comfort the afflicted.
To pray for the living and the dead.

*The Church recognizes these are not within the competency of everyone and should be undertaken by canonically trained professional ministers and counselors.  I do not, at all, hardly, consider myself in this category as I am not a professionally trained minister.  I’m just a sinner w/too much time and, unfortunately, for you, a keyboard, an internet connection, insatiable curiosity, and your email address.  🙂

-by Br Tomas Martin Rosado, OP

“”Love means to love that which is unlovable; or it is no virtue at all.” -G.K. Chesterton

If we are perfectly honest with ourselves, we know that there is something unlovable about us. There is some hidden, or not so hidden, part of us that we don’t think can be loved. Whether we are afraid of being caught in our lies, lusts, or other sins, or we detest our weakness and think others will look down on us for them, we all have something that we think can’t be loved.

To some extent we are right.

Love seeks the good of another. When we love, we want what is good for the person we love. However, when we love we also seek what is good in another. We love others because we see goodness in them. So, when we think we are unlovable, we are right since the various sins and weaknesses of our character are not good, but we can still be loved despite them.

Take every romantic comedy ever written: one of the protagonists feels/knows that they are unlovable for some reason and so try to hide the flaw. The other protagonist finds the flaw at the worst possible moment and things go south for about 15-45 minutes. Finally, both protagonists come to terms with their mutual flaws and move past them (usually without really addressing the underlying attitude of selfishness…but I digress).

We find that other humans love what is good in us and it is a question of whether they will continue to love us in the face of our personal evils. Do they love me enough to continue loving me when they see the dark areas of my soul? We have to be worthy of love on some level. We have to be lovable to be loved.

God doesn’t love like this. We don’t have to earn God’s love by being good. God’s love makes us good. God doesn’t see my goodness and then love me. God loves me and in that act of love, God makes me lovable. I don’t have to wait to be perfect for God’s love; God’s love perfects me.

“Where there is no love, put love, and you will draw love out.” -St. John of the Cross

This is the love that Christians are given in Baptism; this is charity. In charity, we are able to share the love God has given to us with others. In charity, we become like God who makes us lovable by first loving us. Like God, we call forth loveliness in others by first loving them.

“In this is love, not that we loved God but that He loved us and sent His Son to be the expiation for our sins. Beloved, if God so loved us, we also ought to love one another.” (1 Jn. 4:10-11)

Our lack of lovability/goodness is not an obstacle to being loved. God’s Goodness, Providence, and Mercy is infinitely greater than our sin, weakness, or the evil we commit. All we can do is repent, turn again, and in sincerity and humility of heart, continuously approach the One who has loved us first.”

Love,
Matthew

Time

(Catechetical note:  in Catholic theology, God does not exist within the constraints of time.  There is no past, no future in Heaven.  There is only the “one, eternal now”, which we shall inhabit with Him, according to His grace, mercy, & promise.)
(Physics note:  modern physicists do not know exactly, technically what time is, since it is inversely mutable with space; the speed of light being the only constant, given our current understanding of the universe.)
(Cultural note:  in many ancient, not-so-time obsessed, Americans might regard as “casual” cultures, [wisdom?], time is viewed as God’s gift, and therefore something to be enjoyed/relished, not exploited.)
(Providence:  “Providence has its appointed hour for everything. We cannot command results, we can only strive.” -Gandhi)
-by  Br. Philip Neri Reese, OP
This thing all things devours:
Birds, beasts, trees, flowers;
Gnaws iron, bites steel;
Grinds hard stones to meal;
Slays king, ruins town,
And beats high mountain down.
— Gollum’s riddle to Bilbo Baggins in The Hobbit
Time. It terrifies and preoccupies, captivates and desolates. We obsess over how to spend it, how to save it, how to use it, and how to gain it. To the busy man, time is his prison and his poverty, for he has no time.  To the leisurely man, it is his liberty and his wealth, since he has all the time in the world.
But all this is vanity (cf. Eccl 3:1-19). Why? Because time is not man’s to have. It is not a piece of property like a chair or a desk; nor can we possess it like money or clothing. We cannot have more or less time. We cannot have all or no time; we cannot “have” time at all.
In one of her books on prayer, Servant of God Catherine Doherty insists that “we must lose our superstition of time.” Her point is both provocative and profound: time is not ours to give or to receive; it’s not ours to have or to hold—and to think otherwise is to attribute to man a power he does not possess. It’s as superstitious as imagining that the health of my mother’s back depends upon my attentive avoidance of cracks in the sidewalk.
If we give up our superstitious belief in “time management,” we will come to see that, as Doherty delightfully notes, “God laughs at time.” Divine Providence encompasses all, sees all, knows all, orders all. In one eternal now, all things lie open before the all-knowing God. Nothing surprises Him. Nothing inconveniences Him. Nothing frustrates Him.
God possesses time, and human beings are possessed by time. Let God be God, and let yourself be human. You don’t have to order the world—or even your own life—according to a detailed plan of your own making. Trust in the goodness of God’s plan for your life. Giving up the superstition of “our” time makes us available: available for prayer, available for charity, available for God, available for our neighbor. This is, at least in part, what it means to “render unto God what is God’s.” Let God laugh at time in your life. It may be the most liberating thing you ever do.”
Sts Mary & Martha, pray for us!
Love,
Matthew

Freedom for Excellence!!!!

Conversion_on_the_Way_to_Damascus-Caravaggio_(c.1600-1)

Saul’s Conversion, Caravaggio, 1601, Oil on canvas, 230 cm × 175 cm (91 in × 69 in), Santa Maria del Popolo, Rome

For freedom Christ set us free; so stand firm and do not submit again to the yoke of slavery (of sin) (Gal 5:1)

In 21st century America, we understand the freedom as an absence of coercion or restraint.  This was not always how this word has been understood.  Christians have understood freedom as freedom for the good,  the Freedom for Excellence.

As a catechist, I am strongly of the opinion, the crises of our age are directly related to a crises of catechesis. Our modern concept of “freedom to/of” suggest, wrongly, that the beauty of freedom is a vacuum of restraint.  Rather than,”You will know the truth, and the truth will make you free” (Jn 8:32), the modern concept of freedom proposes, “You will ignore the truth, and the ignorance will make you free?”

Freedom of indifference (free will) (William of Ockham) provides the ability to do anything one likes, to feel a lack of constraint. Freedom for excellence1, on the other hand, is the freedom to do good. It can develop and grow over time.

Everyone has freedom of indifference when playing the piano. Even if you’ve never had a single lesson, you can sit down and hit any key you wish. But only the trained musician has freedom for excellence, the freedom to play beautiful, sophisticated music. Similarly, everyone has freedom of indifference to throw a basketball toward a hoop, but only an experienced player has freedom for excellence, freedom to shoot and score consistently.

Freedom to achieve the goal of human life is aided and enhanced through revelatory instruction—what to do and what to avoid, or law/constraint. Natural law, that which is plainly evident from nature, enables all to do good and avoid evil. Revealed law is an additional grace that specifies for the individual conscience even more clearly the good to be done.

John Henry Cardinal Newman wrote in his letter to the Duke of Norfolk, our “conscience is the voice of God . . . a messenger of Him, who, both in nature and in grace, speaks to us behind a veil and teaches and rules us by his representatives. Conscience is the aboriginal vicar of Christ.”

Conscience has dignity and rights because of its relationship to truth, a truth to which we owe allegiance. Conscience does not create values; it inquires zealously into what is true.  Recall my layman’s fascination for Pilate’s query, albeit mockingly lacking sincerity, “What is truth?” Jn 18:38.  More important than what we are free from is what we are free for:  to live the truth in love, both now and forever.

The human person, or moral agent, is a unity of body and soul, not soul alone. What a person does with his or her body partially constitutes who he/she is and whether he/she is moving toward increased virtue or vice.

As Thomas Aquinas wrote, to analyze the morality of an action, we have to look at the means, motive, and circumstances (Summa Theologiae I-II.18).  All three elements of an action must be good for the action to be good, just as to be a good airplane pilot, the pilot must see well, have flying experience, and be sober. Two out of three is not enough and is likely tragic. An otherwise good act motivated by greed, hatred, or cruelty is not a good act. Likewise, there are situations in which the motive is laudable (say, to express and reinforce love), the means is good (for example, spouses making love), but the circumstances are wrong (making love in a public park at noon).

The moral life involves the challenge to live a life of holiness to a heroic degree – such as the saints have done. Obedience to the truth about the human person —a pursuit of deep happiness and freedom—cannot be achieved through human power alone…

Freedom…even for…the Cross?  Explain the Cross and you will know, imho, all necessary to understand, at least, Christianity.  Spend a little time, slowly…this week, I humbly suggest, with the Cross.  Don’t be afraid.  Don’t turn away.  Don’t rush to Easter.  Just be at the foot of the Cross and relish the radiance and joy of its meaning, splendor and purpose.  I think, doctor, I’ll take my own advice, too.

Love,
Matthew

1  Pinckaers, Servais, O.P. The Sources of Christian Ethics, Translated by Sr. Mary Thomas Noble, O.P. Washington, D.C.: The Catholic University of America Press, 1995.