“Non nobis, Domine!!!” -Not to us, Lord, not to us, but to Your Name give the GLORY!!!” -Ps 115:1
It is more rare to find someone who doubts the existence of Hell; Hell being so much easier to believe in. There are so many practical, real, and terrifying examples here on Earth. Matthew Talbot is an intercessor and exemplar for those who struggle with addiction: to drugs, alcohol, pornography, sex, pride, power, gossip/scandal, greed, vanity, envy, wrath, narcissism, doubt, willfulness, ego, cynicism, bad habits/sins, lust, gluttony, even god, in a dark way, where actually, god is ourselves, or far worse, but that’s pretty bad enough.
Jesus resurrects from the dead, from the corruption, darkness, and silence of the tomb; Himself and us, into endless light, freshness, and rejoicing. Seek Him, while He may be found. He invites you, passionately. He does.
Matthew Talbot, “the saint in overalls”, was born on May 2, 1856, the second of 12 siblings, in Dublin, Ireland. He had three sisters and nine brothers, three of whom died young. His father Charles was a dockworker and his mother, Elizabeth, was a housewife. From his early teens until age 28 Matt’s only aim in life was to be liquor. But from that point forward, his only aim was God.
Compulsory school attendance was not in force, and Matt never attended any school regularly. When Matthew was about 12 years old, he got his first job, at E & J Burke Wine Merchants, and started to drink alcohol. His father was a known alcoholic as well as all his brothers. Charles tried to dissuade Matthew with severe punishments but without success.
Matthew, a regular guy if ever there was one, then worked as a messenger boy and then transferred to another messenger job at the same place his father worked. After working there for three years, he became a bricklayer’s laborer. He was a hodman, which meant he fetched mortar and bricks for the bricklayers. He was considered “the best hodman in Dublin.”
As he grew into an adult, he continued to drink excessively, He continued to work but spent all his wages on heavy drinking. When he got drunk, he became very hot-tempered, got into fights, and swore. He became so desperate for more drinks that he would buy drinks on credit, sell his boots or possessions, or steal people’s possession so he could exchange it for more drinks. He refused to listen to his mother’s plea to stop drinking. He stole the violin from a blind fiddler and pawned it. He eventually lost his own self-respect. One day when he was broke, he loitered around a street corner waiting for his “friends”, who were leaving work after they were paid their wages. He had hoped that they would invite him for a drink but they ignored him. Dejected, humiliated, and devastated, he went home and publicly resolved to his mother, “I’m going to take the pledge.” His mother smiled and responded, “Go, in God’s name, but don’t take it unless you are going to keep it.” As Matthew was leaving, she continued, “May God give you strength to keep it.”
Matthew went straight to confession at Clonliffe College and took a pledge not to drink for three months. The next day he went back to Church and received communion for the first time in years. From that moment on, in 1884 when he was 28 years old, he became a new man. After he successfully fulfilled his pledge for three months, he made a life long pledge. He even made a pledge to give up his pipe and tobacco. He used to use about seven ounces of tobacco a week. He said to the late Sean T. O’Ceallaigh, former President of Ireland, that it cost him more to give up tobacco than to give up alcohol.
The newly converted Matthew never swore. A member of the Pioneer Total Abstinence Association of the Sacred Heart of Jesus, Matt made sure he never carried money with him to help himself avoid temptation. He was good humored and amicable to everyone. He continued to work as a hodman and then as a laborer for T&C Martins Lumberyard. He used his wages to pay back all his debts. He lived modestly and his home was very spartan. He developed into a very pious individual who prayed every chance he got. He attended Mass every morning and made devotions like the Stations of the Cross or devotions to the Blessed Mother in the evenings. He fasted, performed acts of mortification, and financially supported many religious organizations. He read biographies of St. Teresa of Avila, St. Therese of Lisieux, and St. Catherine of Siena. He later joined the Third Order of St. Francis on October 18, 1891 even though a young pious girl proposed to marry him. Physically, he suffered from kidney and heart ailments. During the two times he was hospitalized, he spent much time in Eucharistic adoration in the hospital chapel. Eventually, Matthew died suddenly of heart failure on June 7, 1925 while walking to Mass. He was 69 years old.
On his body, he was found wearing the cilice. While penitential practice has fallen out of fashion, even in Catholic circles, in our modern age, these practices are ancient. Though not popular or fun, penance is the cure for sin. It must always be reasonably moderated and consultation with a healthy spiritual director is always wise.
Penance changes us, allows us to reflect on our errant ways, and is a temporal preventative against a permanent disposition. Even as the athlete trains his body and undergoes physical discomfort for the sake of future performance, so the spiritual athlete does the same. We are creatures of body, mind, and spirit, and so the thinking goes, our engagement in spiritual reform cannot be purely intellectual. Physical discomforts, such as fasting or abstaining from certain foods, make us mindful. As humans, we are all too likely, it is our nature, not to pay attention. It is hard work.
Piety also has fallen out of fashion in our modern age. Matt knelt outside the doors of his church for hours every morning. Once inside, he would prostrate himself on the floor in the form of a cross before entering his pew. Every Sunday, he spent seven hours in Church without moving, “his arms crossed, his elbows not resting on anything, his body from the knees up as rigid and straight as the candles on the altar.” He did this every Sunday for 40 years. One of his favorite little prayers, which he sometimes kept written on his hand, was “O blessed Mother, obtain for me from Jesus that I may participate in His folly.”
“Three things I cannot escape: the eye of God, the voice of conscience, the stroke of death. In company, guard your tongue. In your family, guard your temper. When alone guard your thoughts.”
“Never look down on a man, who cannot give up the drink”, he told his sister, “it is easier to get out of hell!”.
“It is constancy that God seeks.”
-Venerable Matt Talbot
Prayer for the intercession of Matt Talbot:
“May Matt Talbot’s triumph over addiction, bring hope to our community and strength to our hearts, may he intercede for …name… who struggles with his/her addiction, through Christ Our Lord. Amen.”
PRAYER FOR THE ADDICTED
God of mercy, we bless You in the name of Your Son, Jesus Christ, who ministers to all who come to Him. Give Your strength to N., Your servant, bound by the chains of addiction. Enfold himlher in Your love and restore himlher to the freedom of God’s children. Lord, look with compassion on all those who have lost their health and freedom. Restore to them the assurance of Your unfailing mercy, and strengthen them in the work of recovery. To those who care for them, grant patient understanding and a love that perseveres. We ask this through Christ our Lord. Amen.
Official Prayer for the Canonization of Blessed Matt Talbot
“Lord, in your servant, Matt Talbot you have given us a wonderful example of triumph over addiction, of devotion to duty, and of lifelong reverence of the Holy Sacrament. May his life of prayer and penance give us courage to take up our crosses and follow in the footsteps of Our Lord and Saviour, Jesus Christ. Father, if it be Your will that Your beloved servant should be glorified by Your Church, make known by Your heavenly favours the power he enjoys in Your sight. We ask this through the same Jesus Christ Our Lord. Amen.”
On 8 June 1925, the following news item appeared in the Irish Independent:
“Unknown Man’s Death:
An elderly man collapsed in Granby Lane [Dublin] yesterday, and being taken to Jervis Street Hospital he was found to be dead. He was wearing a tweed suit, but there was nothing to indicate who he was.
What was not reported was the unusual discovery when he was taken to hospital. He was wearing heavy chains: some wrapped around his legs, others on his body. Mortuary staff puzzled over not just who he was but, also, the meaning of the chains.
The newspaper report had appeared on a Monday morning. Later that night, police ushered a woman into the mortuary. She identified the body as that of her brother: Matt Talbot. A nursing nun present asked about the chains. The dead man’s sister replied simply that it was something he wore, and with that, they were placed in the coffin and the lid closed.
That was not the whole story though; the chains were part of the mystery of the man who had died. They were as symbolic as they were real. The man’s life having been a ‘crossing over’ from the servitude of vice to the freedom of those in chains for Christ.
Talbot was born in 1856 into a large Catholic family living in semi-poverty in Dublin. His schooling was slight. He was barely literate when he went to work full-time aged just 11 years old. For the rest of his life his occupation was as an unskilled labourer. He was exposed to harsh working conditions, at times harsh bosses and to a social environment that necessitated some form of release from this – this was found by many in the city’s public houses. Matt was no different, so much so that by his teenage years he was hopelessly addicted to alcohol.
Matt had the reputation of being a hard worker. Increasingly, however, that work ethic was simply the means to finance his ‘hard drinking’. As it grips, vice of whatever sort is hard to counter, especially when the will to oppose it diminishes, so it was with Matt Talbot – what had began as an escape soon became a prison of moral and spiritual degradation. And, the more time he spent there the more Matt needed alcohol to shield him from that reality. Those around watched and, shaking their heads, concluded that Talbot was a lost cause. But they were to be proved wrong and in a most unexpected way.
Fittingly, the second phase of Matt’s life began outside a pub. That day he had no money, and, therefore, hoped that some of his drinking fraternity would stand him a drink. As each acquaintance filed past, none offered to buy him anything. On that summer’s day in 1884, something occurred that was to change Matt Talbot forever. Humiliated by the indifference of his erstwhile friends, he turned and walked straight home. His mother was surprised to see him – at that early hour, and sober. He proceeded to clean himself up before announcing he was going to a nearby seminary to ‘take the pledge’ – a promise to abstain from all alcohol. His mother was mystified by this and fearful. She knew that pledges made to God were not something to be taken lightly. She counselled him against doing any such thing unless he was intent on persevering. He listened, and then left.
Matt did take the pledge that day. He also went to Confession. It was as dramatic as it was decisive. It had all the hallmarks of a genuine conversion, one as sincere as it was needed. Nevertheless, a conversion takes but a moment, the work of sanctity a lifetime: after years of drunkenness, still arraigned against Matt was a weakness of character and a world that revolved around alcohol. It looked as if the odds were stacked against him, but this was not solely a human undertaking. Into this ‘land of captivity’, from ‘across the Jordan’, there came invisible armies to fight alongside this now embattled soul, one embarked upon a war of liberation. This was not a new spiritual combat, but rather one that had commenced many years previously when this poor man’s parents brought a child to a parish church and asked for baptism in the name of the Father, and the Son and the Holy Spirit.
After his conversion, not much changed, outwardly at least: Matt continued with his employment in the docks. He continued to work hard, now respected more than ever by his fellow workers and employers who noticed that he had started to give his wages to his mother rather than straight to a publican. Nevertheless, work alone cannot satisfy the human heart. Previously, when not working his life had been many hours spent in public houses, but, now, he had turned his back on that. He had been ‘born anew’, but like a newborn was vulnerable to the world he inhabited. With no material substance to cling to he turned inward, to the Spirit that dwells within each baptised soul. And, as he did so, he commenced upon an adventure that few could have imagined possible.
From then on, along the Dublin streets, there moved a mystic soul. Each morning at 5AM, dressed in workman’s clothes a man knelt outside a city church waiting for the doors to open and the first Mass to begin. After the Holy Sacrifice, he would pray for a time before going to one of the timber yards near the docks. There, he laboured all day; but there were periods in the day when lulls and breaks would occur. Whilst his fellow workers gossiped or smoked, Matt chose to be alone, knelt in prayer in a hidden part of a workshop until the call came to return to his labors.
Each evening, when work was finished, Matt walked home with his fellow workers. They knew their companion’s free time was spent praying in some city church before the Blessed Sacrament. Often he asked them to join him in making a visit to Our Blessed Lord. Some did. After a short while, however, they would leave with Matt still knelt in the gathering twilight. Eventually, when at night he did return home it was to yet more prayer – and mortification. His bed was a plank of wood, a piece of that same material his pillow. Although respected by those he lived amongst and worked alongside, and not unfriendly, he had few visitors. Those who did encounter him felt he was not quite of this world; they were right; he was travelling ever inwards on a mystical journey to a freedom he could never have dreamt of when trapped in an alcoholic stupor.
When his belongings were found after his death, one of the surprises was the number of books he owned. Inquires soon revealed that he had slowly, but determinedly, taught himself to read and, as he did so, effectively began a course of study that included the spiritual classics, the lives of Saints, doctrinal books, and works of mystical and ascetical theology. When asked how he, a poor workman, could read the works of St. Augustine, Newman et al, his reply was as straightforward as it was telling. He said he asked the Holy Spirit to enlighten him. And so, he grew in an intellectual understanding of his faith, which in turn deepened the prayer and penance he undertook. Here was a 20th Century heir to the spiritual traditions of the ancient Irish monks, albeit one now living not on an island monastery but in the slums of Dublin, but, like those earlier contemplatives his life was work, study and prayer with eyes turned ever inward to the Holy Trinity.
Matt never married; held no position of note, was unknown outside his own small circle of family and friends – only one blurred photograph has survived him- and, yet, this was a rare man: one who had taken the Gospel at its word and lived it.
His lifetime ran alongside the then momentous events in Irish history. A time of cultural renaissance and nationalist fervour, of a Great Strike in 1913 and open revolution in 1916, of the Great War and a War for Independence, throughout it all his life remained largely unchanged. Matt knew all too well that kingdoms rise and kingdoms fall, but that he had set his face to serve a different Kingdom, one shown him in 1884 when he confessed all and cast himself into the hands of the Living God.
By 1925, Matt was 69. He had been in poor health for some time. Out of necessity he tried to continue working as there was only limited relief for the poor or elderly, but his strength was failing. Nevertheless, he persisted in his prayer and penance. On 7 June 1925, whilst struggling down a Dublin alleyway on his way to Mass, he fell. A small crowd gathered around him. A Dominican priest was called from the nearby church, the one where Matt had been hurrying. The priest came and knelt over the fallen man. Realising what had happened, he lifted his hand in a blessing for the final journey. Little did he realise the dead stranger lying in front of him had already been on that ‘journey’ for over 40 years.
Having lived in the intimacy of the Triune God, it was apt Matt died on Trinity Sunday. Having lived off the Eucharist daily for more than 40 years, it was equally fitting he was buried on the feast of Corpus Christi.
Decades later, a visiting Italian priest went privately to pray at the grave of the Dublin worker he had heard so much about. In 1975, and after the due process had been completed, that same cleric, now Pope Paul VI, bestowed a new title upon that Irish workman: Venerable Matt Talbot.
There is a large trunk in the safe keeping of the Archdiocese of Dublin. It contains the books owned by Venerable Matt Talbot. A veritable treasury of spiritual theology, one of the books contained therein is True Devotion to Mary by St. Louis de Montfort. In its pages it reflects on being a slave to this world or to the Blessed Virgin. For those that choose the latter path it recommends, after due recourse to a spiritual director and the suitable enrolment, that a chain be worn to symbolise that that soul no longer belongs to the powers of darkness but is now a child of the light. On that June day in 1925, when Matt Talbot fell upon a Dublin street, it was dressed as a slave to Mary and as an ambassador of Christ.”
-traditional Chinese symbols for virtue
-Catechism of the Catholic Church, #1803
For I agree with you that there is a natural aristocracy among men. The grounds of this are virtue and talents.
-Thomas Jefferson, to John Adams from Monticello, Oct. 28, 1813
There is a story about Satan selling some of his tools at a garage sale he was giving. There on tables grouped by importance were his bright, shiny but deadly trinkets.
One could find tools that made it easy to tear others down. And for those who had big egos, there were lenses for magnifying one’s own importance, but if you looked through them the other way, you could also use the lens to belittle others.
An unusual assortment of gardening implements stood together with a guarantee to help your pride grow by leaps and bounds. Also in prominence was the rake of scorn, the shovel of jealousy for digging a pit for your neighbor, tools of gossip and backbiting, of selfishness and apathy.
All of these were pleasing to the eye and came complete with great promises and guarantees of prosperity. The prices, of course, were steep but a sign declared “Free Credit Extended” to all. “Take at least one home, use it. You don’t have to pay until later!” old Satan cried rubbing his hands in glee.
One prospective buyer was looking at all the things offered when he noticed two well-worn, non-descript tools standing in one corner. Not being nearly as tempting as the other items, he found it curious that these two tools had price tags higher than any other.
When he asked why, Satan just laughed and said, “Well, that’s because these two are more useful to me than the others. I can pry open and get inside a person’s heart with these when I cannot get near them with my other tools. Once I get inside, I can make people do what I choose. They are badly worn because I use them on almost everyone, since very few people know that they belong to me.”
Satan pointed to the two tools, saying, “You see, I call that one Doubt and the other Discouragement. Those will work when nothing else will.”
“I raise my eyes toward the mountains. From whence will my help come?
My help comes from the LORD, Who made heaven and earth.” Ps 121:1-2
OK. Where angels fear to tread, and always attempting to seek reason and clarity in the midst of every argument, as a certified catechist in the Archdiocese, and in training to be a catechetical leader, I certainly am no expert on Humanae Vitae, Theology of the Body, or the biology/pathology of HIV/AIDS. Is that enough of a disclaimer, or does that convince you of the uselessness of reading any further.
Please do not crucify me for this vain attempt at clarification. A debate amongst friends prompting my amateurish attempt at it. I am, however, by general inclination, the devil’s advocate, much to the woe and chagrin of those who know, and yes, perhaps even love me. Had I found as simple or certainly simpler explanation online as I am attempting here from a certainly more authoritative source, I would have immediately referred you to it and saved myself the time and trouble. However, I am still seeking such a resource.
This question is one of those many Catholic answers which do not lend themselves to sound bites. Most Catholic answers do not lend themselves to sound bites. The modern world operates on sound bites and cannot tolerate any explanation longer than fifteen seconds with lots of pictures, music, and fun, pleasing imagery. If the Church is guilty of anything, it is guilty of brilliant theology, and lousy reduction of that brilliant theology into sound bites, as if that were even possible. Hence, the joie de catechesis. Seriously, can you think of a more thrilling challenge in the 21st century? I can’t. Hence, here I am, amateur though I may be.
This particular instance regarding the pope’s latest comments in Africa, in my amateur opinion, is one of those many exquisite and regular moments. It really does depend on what your definition of “is” is, and understanding the milieu of either side to understand how either side could sincerely be saying what they are saying, and not merely being ideological. Please let me attempt to explain.
Being an amateur student of the Theology of the Body and having trained myself using Ascencion Press’ “Theology of the Body for Teens”, and having some experience in amateur reduction of brilliant theology into teen speak, I sally forth to my own destruction below.
Let us begin with the facts, the simplest first. Always a solid and reasonable place to begin in debate. AIDS is a horrific, terrible disease of which I know nothing. Deo Gratias. Secular and Catholic thought wants to prevent AIDS. Laudable and understandable and commendable. Agreed. See that wasn’t so bad. We can agree. Secular thought assumes human beings are devoid of the ability to control themselves and that that is even a laughable suggestion; therefore, the next best suggestion is some mechanical device which allows the sexual act, but may prevent the spread of the disease. I get it.
Catholic thought has such a radically different approach to sexual union than the secular world. For the secular world, sexual gratification is utilitarian. The individual gets something for themselves out of it. Catholic thought sees the sexual union as giving of oneself to the other. It is not intended at all or whatsoever for self-gratification, that is a side benefit, although the joy of the moment is God’s gift, too.
Catholic thought is so poetic in terms of this mutual self-giving, and ultimate union of God and mankind, in a very theological and beautiful, and not scatological way, it is difficult for most people, if not all, to wrap their minds around these ideas, and they only begin to illuminate in the depths of reflection and contemplation on the Theology of the Body. Children are the fruit of this union. The union is so sacred and so reflective of the Divine union, that placing anything that might interrupt or impede this union between two persons of the opposite sex expressing sincere love for one another is anathema, hence the Church’s opposition to same sex unions, contraception, or perversion of any kind. Notice, please, I did not say Catholics always live this ideal consistently, sinners that we are, but this is the ideal.
Besides the theological objections, the Holy Father would appear to have had in mind, forgive my boldness in assuming I know his intentions, the practical reality that the great majority of human beings over-simplify, and if offered a false panacea such as a condom and infected with HIV/AIDS, and lacking, potentially, the love and concern of the other, as Catholic thought would require, the infected person because they believe a condom is a rock solid preventative may resume sexual activity indiscriminately, as if they were not infected with HIV/AIDS. Catholic thought would call to that individual to consider morally and conscientiously the implications of their continuing sexual activity and exercise love of the other manifested in self control, with the aid of grace. What if it breaks?
It is these considerations which I understand led the Holy Father to suggest condoms may not be the ultimate preventative against the spread of HIV/AIDS, but rather, may lead to more infection than abstinence. Did that make any sense? I would really appreciate a professional Catholic moral theologian correcting my many mistakes I know are extant from my ignorance.
In Christian love,