Apologetics, Doctrine, Fides et Ratio, Hope

Psychiatry & Catholicism: Part 3, The Theological Virtue of Hope

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“Abandon all hope ye who enter here.” -Dante Alighieri’s inscription on the entrance to Hell, and maybe, just maybe, if “Our Hope is in the Lord, who made Heaven & Earth!” (Ps 124:8), that is EXACTLY what Hell is?

“And now these three remain: faith, hope and love. But the greatest of these is love.” -1 Cor 13:13

I read Viktor Frankl’s “Man’s Search for Meaning” relating his experiences and personal, formative revelations while a prisoner of conscience in Auschwitz while I was in high school. Not because it was assigned, but because I just wanted to. The most astonishing revelation to the reader of this powerful work is Dr. Frankl watching who did and did not survive, among those not killed directly by the Nazis through their various and hideous means.

He concluded that the philosopher Friedrich Nietzsche had it right: “He who has a why to live for can bear with almost any how. ” (Friedrich Nietzsche, quoted in 1963, p. 121) He saw that people who had hopes of being reunited with loved ones, or who had projects they felt a need to complete, had a great talent they still needed to express, or who had great faith, tended to have better chances than those who had lost all hope.

But “…meaning must be found and cannot be given.” (1, p. 112) Meaning is like laughter, he says: You cannot force someone to laugh, you must tell him a joke! The same applies to faith, hope, and love — they cannot be be brought forth by an act of will, our own or someone else’s.

So we attempt to fill our existential vacuums with “stuff” that, because it provides some satisfaction, we hope will provide ultimate satisfaction as well: We might try to fill our lives with pleasure, eating beyond all necessity, having promiscuous sex, living “the high life;” or we might seek power, especially the power represented by monetary success; or we might fill our lives with “busy-ness,” conformity, conventionality; or we might fill the vacuum with anger and hatred and spend our days attempting to destroy what we think is hurting us.

We might also fill our lives with certain neurotic “vicious cycles,” such as obsession with germs and cleanliness, or fear-driven obsession with a phobic object. Or, we self-medicate through alcohol, drugs, etc., just to numb the pain of our emptiness. Perhaps this is Hell as it truly is, without hope, forever, for eternity, outside the dimension of time? The defining quality of these vicious cycles is that, whatever we do, it is never enough. ONLY JESUS satisfies. ONLY JESUS. ONLY JESUS. Thank you, Lord! Thank YOU!!!

Martin Luther, while an Augustinian monk, began to lose hope in penance and good works as having any efficacy for the baptized, literally in God’s great mercy. Rather, he adopted the view, obsessively, that all of mankind were hopeless and wretched sinners before the sight of God, unworthy of salvation – literally, the “steaming pile of dung”, if you are familiar with that phrasing. Covered like snow by Christ’s redemption, hidden from God, having no worthwhile quality unto it’s own self. He carried everything to such an extreme that his superiors were worried about him. He wore out his confessor with marathon sessions of confessing, going over every thought in detail, then starting again from the beginning. His confessor, Father Staupitz, told him: “Look here, if you expect Christ to forgive you, come in with something to forgive- parricide, blasphemy, adultery -instead of all these peccadilloes.” Fr. Staupitz also, further insisted with Martin: “We are commanded to hope!”

Catholicism differs in this perspective holding fast to the ancient understanding that God’s creation is GOOD!!!! Wounded by Original Sin, but, still, inherently GOOD!!! And, God LOVES His Creation, because it is HIS, and He declared/declares it GOOD!! (Gen 1:31) In the present tense, because to the Catholic mind, ALL Creation continues to be held in existence by the mind of God. If God stopped thinking about Creation, it would disappear – poof!!! 🙂

We are commanded to hope by the first part of the Greatest Commandment, namely, “You shall love the Lord, your God, with ALL your heart! ALL your mind! ALL your soul!” You cannot, truly, love the Lord your God with everything you have, and then turn around and say, “There is NO hope!” No. Truly. Our hope is in the Lord, Who made Heaven & Earth!!! Amen. Amen. Counter-pointedly, if there is no God Who loves you, what exactly IS the point of ALL of this? There is none.

“The third, and most important, protective factor conferred by Christian faith is the indispensable theological virtue of hope, bestowed in Baptism and subsequently developed in the life of faith. Christianity offers hope in the midst of difficulties and pain. Through our faith, in hope, we can find redemptive value even in and through suffering. The psychiatrist Aaron Beck…did a long-term prospective study of eight hundred suicidal patients to determine which risk factors were most closely linked to suicide. He studied individuals who had been hospitalized after a suicide attempt or for suicidal thinking.

Beck managed to follow these patients for the next ten years to see who survived and who eventually completed suicide. In trying to find the key differences between the survivors and those who died by suicide, Beck examined the patients’ diagnoses, the number and type of mental and medical symptoms, the degree of physical pain a person was in, social and economic factors, and so on. The results surprised some behavioral scientists.

The one factor most predictive of suicide was not how sick the person was, or how many symptoms he exhibited, or how much pain he was in. The most dangerous factor was a person’s sense of hopelessness. The patients who believed their situation was utterly without hope were the most likely candidates for completing suicide. There is no prescription or medical procedure for instilling hope. This is the domain of the revelation of God’s loving goodness and baptismal efficacy. We can have a natural sort of hope when things clearly appear hopeful. But when our situation appears or feels hopeless, the only hope that can sustain us is supernatural — the theological virtue of hope, which can be infused only by God’s grace.“2

1. Frankl, V. E. (1975). The Unconscious God: Psychotherapy and Theology. New York: Simon and Schuster. (Originally published in 1948 as Der unbewusste Gott. Republished in 1997 as Man’s Search for Ultimate Meaning.)

2. Kheriaty, Aaron; Cihak, Fr. John (2012-10-23). Catholic Guide to Depression (pp. 98-99). Sophia Institute Press. Kindle Edition.

Love, hope, and prayers for you, and those you love. Pray for me, and mine, please. Let us ALL put ALL our hope and trust in the Lord, Who made Heaven & Earth!
Matthew

Doctors of the Church, Fides et Ratio, John of the Cross

Psychiatry & Catholicism: Part 2, Dark Nights & St John of the Cross

depression

“Many Catholics and other Christians who are familiar with the Church’s tradition of prayer and mysticism have heard of the spiritual state known as the “dark night,” described by the Carmelite mystic St. John of the Cross. Actually, John of the Cross divides the “dark night” into two stages, the dark night of the senses and the dark night of the spirit, and assigns them to different stages of progress in the spiritual life. Speaking somewhat loosely and without awareness of these more technical meanings of the term, Christians will sometimes refer to any spiritual trial — dryness in prayer, doubts or difficulties with faith, or strong temptations — as “dark nights of the soul.”

I have evaluated some devout Christian patients who interpret their depressive symptoms as a “dark night.” Believing that they are enduring a spiritual trial rather than a medical or mental illness, they are often reluctant to seek treatment with medications or psychotherapy. When they fail to find relief from their suffering from spiritual direction or prayer, they can be tempted to despair or may feel as though God has abandoned them.

What St. John of the Cross describes when writing about the dark nights of the senses and of the spirit is not, in fact, the same thing as clinical depression. It is necessary to distinguish between these two states.29   Distinguishing them properly will help in identifying the right treatment modality, so that a person will not continue to suffer needlessly if he is depressed.

Let’s begin with a brief sketch of the two dark nights as St. John describes them. The dark night of the senses is characterized by dryness in prayer, an inability to apply imagination to the mysteries of Christ, a lack of emotional satisfaction from the spiritual life, and a lack of felt enthusiasm in prayer. Nonetheless, the person in this state retains a deep commitment to seeking union with God and following Christ and does not consider abandoning the spiritual life. This feature helps to distinguish the dark night of the senses from other spiritual or moral problems, such as acedia or lukewarmness. The dark night of the senses is a positive and normal development indicating progress in the spiritual life. The previous spiritual or affective consolations that God granted are withdrawn, in order to advance one’s faith, hope, and love by purifying one’s sensory attachment to pleasure and self-will. This helps the soul to become more selfless and attuned to God and to practice loving abandonment to Him.

The dark night of the spirit occurs in more advanced stages of the spiritual life and is characterized by profound interior pain and a sense of emptiness. In this state, God allows the person to perceive his own interior disorder and depravity, the infinite gap between the sinful creature and the all-holy God. The person in this state has no awareness of God other than pure faith, and even his faith seems to him to be inadequate. As a result, the person may wonder if God can accept and forgive him. St. John of the Cross maintains that the cause of this pain is, as the theologian Kevin Culligan describes it, “the light of God’s self-communication to the person, the contemplative knowledge that allows persons to see both God and themselves as they actually are, not as they had formerly imagined God or themselves to be.” Culligan continues, “[T]he loss of these images [of self and God] is for the person an experience of death, with all the consequent feelings of anger, sadness, guilt, and grief.”30

St. John teaches that both dark nights are the result of God’s increasing self-communication to the person, which purifies the soul first of sensory and then of spiritual attachments. Such a state may feel like darkness to the person, but objectively it is an intensification of divine light in the soul. The individual is actually moving closer to God, not farther away. Like a person who emerges from a cave into the bright sun, the initial experience is blinding and disorienting.

The description of the two dark nights implies at least one intermediate stage. To further clarify these movements in the spiritual life and how they might relate to depression, it can be helpful to view the dark nights within the larger context of what Christian spiritual writers call the three “ways,” or stages, of the spiritual life: the purgative way, the illuminative way, and the unitive way.31 The first stage, the purgative way, follows upon the initial conversion (sacramentally accomplished in Baptism) that launches the life of Christian discipleship. Every baptized Christian embarks upon a spiritual life whose goal, on this side of death, is nothing less than infused contemplation of the mysteries of the faith. To enjoy such fullness of intimate union with the Trinity re-quires a purging, a burning away, of unreasonable attachments to the goods of this world, so that one might be free enough to enjoy the infinite good that is God Himself. If one allows this healing work, the Lord, in His goodness and mercy, purifies the soul of selfishness and sinful attachments, helping the person to grow in the virtues of faith, hope, and love.

A decisive moment comes with the first dark night, that of the senses, which leads on to the second stage of the spiritual life, the illuminative way. The illuminative way is a time when the soul feels consoled and uplifted by God. In this stage, one often has an enthusiasm to pray, to do spiritual reading, to receive the sacraments, and to serve others; the soul experiences a certain ease in following God’s will, desiring holy things, and turning away from sin and worldly attachments.

From this period of illumination, the soul is led, by way of the dark night of the spirit, into a third phase, the unitive way. The unitive way is the consummate stage of Christian life on earth. Spiritual growth continues at this point, but it occurs within a stable life of perfect unity with the Trinitarian life of love. Infused contemplation of the mysteries of the faith gives rise to a love without deficiency — perfect unitive life with God. This is a life of holiness, of sanctity. Every Christian is called to attain this perfection of love, even before death. Entry into this unitive way is made possible by successfully undergoing the dark night of the spirit. In this transition, the soul may experience a sense of desolation, but a “desolation” that is actually uniting the soul to God. It is imperative for properly understanding the dark nights to attend to the period of consolation — the illuminative way — in between the two dark nights. The point for our purposes is that one is not led directly from the beginning stages of the spiritual life into the dark night of the spirit. Before being led into this type of purification, the soul enjoys deep and abiding consolation in God and the things of God.

In the dark night of the spirit, it is true that the soul senses the loss of God’s presence, and this causes great pain. Between the dark night of the senses and that of the spirit, however, there is spiritual consolation. (More will be said about this in the following section.) This period of spiritual consolation is key for differentiating depression from the dark night of the spirit. A depressed person is not likely experiencing the abiding consolation of the illuminative way. In this way, the basic pattern of progress in the spiritual life can help us distinguish depression from the dark nights. Both dark nights belong to the dynamism of grace, by which God brings about perfect union of the soul with Himself. Love burns through the whole process, and that marks even the darkness of the senses and the darkness of the spirit that occur as God draws the Christian to the fullness of life.

Although a sense of loss is common to both depression and the dark nights, it is manifested differently. Depression involves the loss of ordinary abilities to function mentally and physically, and it can also be triggered by interpersonal loss, loss of a job, and so forth. The interior dryness of the dark night of the senses involves a loss of pleasure in the things of God and in some created things. However, it does not involve disturbed mood, loss of energy (with cognitive or motor slowing), or diminished sexual appetite — all of which are seen commonly in depression. Those in the dark night of the senses have trouble applying their mental faculties to the practice of prayer and meditation, but do not typically have difficulty concentrating or making decisions in other areas of life.32

With the dark night of the spirit, as described above, there is an acute awareness of one’s own unworthiness before God, of one’s personal defects and moral imperfections, and of the great abyss between oneself and God. However, a person in this state does not experience morbid thoughts of excessive guilt, self-loathing, feelings of utter worthlessness, or suicidal thoughts — all of which are commonly experienced during a depressive episode. Furthermore, neither of the two darks nights involves changes in appetite, sleep disturbances, weight changes, or other physical symptoms (e.g., gastrointestinal problems, chronic pain) that sometimes accompany depression.

In his helpful article on the subject of distinguishing depression from the dark nights, Kevin Culligan writes from his own experience as a spiritual director: “I can usually tell whether persons are depressed or in the dark night by attending closely to my own interior reactions as these persons describe their inner experience. As a disorder of mood or affect, depression communicates across personal relationships. Depressed persons typically look depressed, sound depressed, and make you depressed. After listening to depressed persons describe their suffering, I myself begin to feel helpless and hopeless, as though the dejected mood of persons with depression is contagious. I also frequently feel deep pity for the “profound rejection and hatred of the self” that characterize persons who are truly depressed. By contrast, I seldom feel down when I listen to persons describe the dryness of the dark nights of sense and spirit. Instead, I frequently feel compassion for what persons suffer as they are spiritually purified, together with admiration for their commitment to do all that God asks. In fact, at these times I feel my own self being energized. It seems that the strengthening of spirit that God brings to persons through darkness is also communicated to me.33

What we have noted so far has to do with the dark nights of the soul occurring in the transitions between the purgative and illuminative and between the illuminative and unitive ways. But we must recognize another kind of dark night, one that is not transitional to higher stages of the spiritual life; instead, it belongs to the highest stage of spiritual life. In the perfect unitive life, one of the modes of union with God would include union with Jesus in the darkness of the Cross. This is where one must locate the dark night experienced by our Lady in her mystical, co-redemptive sorrow at the foot of the Cross — a sorrow born of an incomparably profound participation in the sorrow of Jesus. Since it is an expression of Christ’s divine love, this sorrow forges a deeper union between the Mother of God and her divine Son.

An excellent contemporary example of such a dark night ex-perienced by a saint (as opposed to the dark nights necessary to attain to sainthood) is that of Blessed Mother Teresa of Calcutta. Let us examine how this differs from depression. It came as a surprise to most people to learn after her death that Mother Teresa was in profound spiritual darkness for nearly forty years. Why were so many people shocked? Because she was so joyful. She was full of vitality and had incredible energy and charisma to draw others into her prayer and work for the poorest of the poor. Her personal writings make clear that she spent years in a kind of profound dark night; but she was far from depressed. Anyone who met her could testify that she exuded a joy that was contagious — a joy that communicated the presence of God to those around her. We could say that the sorrow she experienced in the felt lack of God’s presence in her soul is that mystical, uniquely Christian sorrow that is born from the Cross. It is a participation in Christ’s own sorrow, where joy and sorrow are not opposed because both are expressive of the divine love revealed in the Cross.”

29 I am indebted in this section to an excellent theological and psychological study by Kevin Culligan, “The Dark Night and Depression,” Carmelite Prayer: A Tradition for the 21st Century, ed. Keith J. Egan (New York: Paulist Press, 2003), 119-139.
30 Ibid., 125.
31 For a general introduction to the three stages of the spiritual life, see Benedict Groeschel, Spiritual Passages: the Psychology of Spiritual Development (New York: Crossroads, 1984). See also Reginald Garrigou-Lagrange, The Three Conversions of the Spiritual Life (Rockford, Illinois: TAN, 2002).
32 Culligan, “The Dark Night and Depression,” Carmelite Prayer, 130.
33 Ibid., 135.

-Kheriaty, Aaron; Cihak, Fr. John (2012-10-23). Catholic Guide to Depression (p. 62-69). Sophia Institute Press. Kindle Edition.

Love,
Matthew

Ambrose of Milan, Doctors of the Church, Fathers of the Church, Lent, Saints

“Labor while it is yet day.” -St Ambrose, (340-397 AD), Doctor & Father of the Church

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“Give thanks, Brethren, to the Divine Mercy which has brought you safely halfway through the season of Lent. For this favor they give praise to God, thankfully and with devotion, who in these days have striven to live in the manner which they were instructed at the beginning of Lent; that is, those who, coming with eagerness to the Church, have sought with sighs and tears, in daily fasting and alms deeds, to obtain the forgiveness of their sins.

They, however, who have neglected this duty, that is to say, those who have not fasted daily, or given alms, or those who were indifferent or unmoved in prayer, they have no reason to rejoice, but rather, unhappy that they are, for mourning. Yet let them not mourn as if they had no hope; for He Who could give back sight to the blind from birth (cf. Jn 9), can likewise change those who now are lukewarm and indifferent into souls fervent and zealous in His service, if with their whole heart they desire to be converted unto Him. Let such persons acknowledge their own blindness of heart, and let them draw near to the Divine Physician that they may be restored to sight.

Would that you might seek the medicine of the soul when you have sinned, as you seek that of the body when you are ill in the flesh. Who now in this so great assembly were he condemned, not to be put to death, but to be deprived of his sight only, would not give all he possessed to escape the danger? And if you so fear the death of the flesh, what do you not fear more than the death of the spirit, especially since the pains of death, that is, of the body, are but of an hour, whilst the death of the soul, that is, its punishment and its grieving, has no end? And if you love the eyes of your body, that you soon will lose in death, why do you not love those eyes of the soul by which you may see your Lord and your God forever?

Labor therefore, Beloved Children in the Lord, labor while it is yet day; for as Christ Our Lord says, The night cometh, when no man can work (Jn 9:4) Daytime is this present life; night is death, and the time that follows death. If after this life there is no more freedom to work, as the Truth tells us, why then does every man not labor while he yet lives in this world?

Be fearful, Brethren, of this death, of which the Savior says: The night cometh, when no man can work. All those who now work evil are without fear of this death, and because of this, when they depart from this life they shall encounter everlasting death. Labor while yet ye live, and particularly in these days; fasting from delicate fare, withholding yourselves at all time from evil works. For those that abstain from food, but do not withhold themselves from wickedness, are like to the devil, who while he eats not, yet never ceases from evildoing. And lastly, you must know that what you deny yourself in fasting, you must give to heaven in the poor.

Fulfill in work, Brethren, the lesson of this day . . . lest there come upon you the chastisement of the Jews. For they said to the blind man: Be thou his disciple (Jn 9:28). What does being a disciple of Christ mean if not to be an imitator of His compassion, and a follower of His truth and humility? But they said this meaning to curse the man. Instead it is a truly great blessing, to which may you also attain, by His grace Who liveth and reigneth unto ages of ages. Amen.”

–St. Ambrose, Sermon on Lent

Love,
Matthew

Cross, Lent, Liturgy

Stations of the Cross

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-Durward’s Glen (please click on the image for greater detail)

“God, deliver me from sullen saints!” –St Teresa of Avila, OCD

Kelly, Mara, and I have been invited to enjoy Stations of the Cross at the beautiful Durward’s Glen Retreat this Good Friday. I am looking forward to it very much.

I have been much flattered in the past to be asked to lead the Stations of the Cross at Mundelein Seminary for the Old St Pat’s RCIA community. There is a funny story with that one. It is dark by the time we begin. I much favor traveling by foot to each station. The movement allows one to more fully and readily enter the Via Crucis. Parts of RCIA community were selected at random to read each station. There were innocent mispronunciations while I carried this very large, but not so heavy, cross. The mis-pronouncements made my start to laugh, I don’t know why, hysterically.

Well, laughter from the guy carrying the cross in the Stations of the Cross just do not go together! They don’t! No one could see the expression on my face because of the dim light, so I just HAD to bite my tongue/lip, while DYING, maintaining a solemn posture and presence. Each station a new mispronunciation would ensue, and I would DIE EVEN MORE!!!

I almost stumbled in a depression in the grass while walking and this did not help. I am sure by the end, I was bleeding somewhere where I had bitten to stop myself from making sounds of hilarity during the Stations of the Cross. When they were over I had to return to my room to compose myself, lest anyone see me less than dour. 🙂

Have you ever done the Stations of the Cross, but thought perhaps you had been reading an airline flight schedule? There are odd versions of the Stations out there. Whether they’re disjointed, sappy, or downright heterodox, some booklets have caused people to think of the Stations of the Cross as not being worthwhile. Why bother with the “Catholic calisthenics” when the underlying point behind them is misrepresented?

What is the will of God?  The Cross is the will of God.

Kevin_Cotter
-by Kevin Cotter

“The Stations of the Cross are an ancient tradition in the Catholic Church going back to the fourth century when Christians went on pilgrimage to the Holy Land.

Like many of our Catholic traditions, the Stations of the Cross can be rich, deep, and meaningful, but at the same time we can lose sight of their significance and how to relate them to our everyday lives.

1. They Allow Us to Place Our Trust in Him.

“The Cross of Christ contains all the love of God; there we find His immeasurable mercy. This is a love in which we can place all our trust, in which we can believe…. let us entrust ourselves to Jesus, let us give ourselves over to Him, because He never disappoints anyone! Only in Christ crucified and risen can we find salvation and redemption.” — Pope Francis, Address, World Youth Day, Way of the Cross, July 26, 2013

2. They Put Us into the Story.

“And you, who do you want to be? Like Pilate? Like Simon? Like Mary? Jesus is looking at you now and is asking you: do you want to help Me carry the Cross? Brothers and sisters, with all the strength of your youth, how will you respond to Him?” —Pope Francis, Address, World Youth Day, Way of the Cross, July 26, 2013

3. They Remind Us That Jesus Suffers with Us.

“The Cross of Christ bears the suffering and the sin of mankind, including our own. Jesus accepts all this with open arms, bearing on His shoulders our crosses and saying to us: ‘Have courage! You do not carry your cross alone! I carry it with you. I have overcome death and I have come to give you hope, to give you life’ (cf. Jn 3:16).” —Pope Francis, Address, World Youth Day, Way of the Cross, July 26, 2013

4. They Compel Us to Action.

“But the Cross of Christ invites us also to allow ourselves to be smitten by His love, teaching us always to look upon others with mercy and tenderness, especially those who suffer, who are in need of help, who need a word or a concrete action.” —Pope Francis, Address, World Youth Day, Way of the Cross, July 26, 2013

5. They Helps Us Make a Decision for or Against Christ.

“[The Cross] reveals a judgment, namely that God, in judging us, loves us. Let us remember this: God judges us by loving us. If I embrace His love then I am saved, if I refuse it, then I am condemned, not by Him, but my own self, because God never condemns, He only loves and saves.” —Pope Francis, Address, Good Friday, March 29, 2013

6. They Reveal God’s Response to Evil in the World.

“The Cross is the word through which God has responded to evil in the world. Sometimes it may seem as though God does not react to evil, as if He is silent. And yet, God has spoken, He has replied, and His answer is the Cross of Christ: a word which is love, mercy, forgiveness.” – Pope Francis, Address, Good Friday, March 29, 2013

7. They Give Us the Certainty of God’s Love for Us.

“What has the Cross given to those who have gazed upon it and to those who have touched it? What has the Cross left in each one of us? You see, it gives us a treasure that no one else can give: the certainty of the faithful love which God has for us.” – Pope Francis, Address, World Youth Day, Way of the Cross, July 26, 2013

8. They Guide Us from the Cross to the Resurrection.

“O, Our Jesus, guide us from the Cross to the resurrection and teach us that evil shall not have the last word, but love, mercy and forgiveness. O Christ, help us to exclaim again: ‘Yesterday I was crucified with Christ; today I am glorified with Him. Yesterday I died with Him, today I live with Him. Yesterday I was buried with Him, today I am raised with Him’”.” – Pope Francis, Address, Good Friday, April 18, 2014

Love,
Matthew

Fides et Ratio

Psychiatry & Catholicism: Part 1

depression

The term “psychiatry” was first coined by the German physician Johann Christian Reil in 1808 and literally means the ‘medical treatment of the soul’ (psych- “soul” from Ancient Greek psykhē “soul”; -iatry “medical treatment” from Gk. iātrikos “medical” from iāsthai “to heal”).

“But even today human reason and free will are often still denied by many neuroscientists or scientific popularizers. Their conclusions are in fact bad philosophy masquerading as science. The so-called New Atheist writers, including Richard Dawkins, Daniel Dennett, and Christopher Hitchens, try to convince us that all things distinctively human, including religious faith, can be (or someday will be) shown to be reducible to chemical discharges in the brain.

According to this ideology, all that we are, all that we think, and all that we do are completely determined by our biology. (We should note, however, that these writers implicitly appeal to our reason and free will in asking us to rationally consider and freely accept their arguments.) Today, brain science has made tremendous advances in exploring biological aspects of human behavior and mental illness. Yet for all this scientific progress, psychiatry still often misses what is highest and most noble in its human subject.

As one psychiatrist put it, “Today, psychiatry has rejoined mainstream medicine and holds empirical science sacred. Psychiatry focuses on the observable, and at least implicitly, debunks the mysterious. Therefore, psychiatry has lost depth even as it has gained precision.” 9

Is this trade-off necessary? I would suggest that the answer is no. We can gain precision and yet maintain a sense of mystery in the face of our subject — the human person — who, in the end, always remains beyond our complete grasp. The psychiatrist and philosopher Karl Jaspers wrote, “The object of psychiatry is man . . . When we know him, we know something about him, rather than himself. Any total knowledge of man will prove to be a delusion brought about by raising one point of view to the status of an only one, one method to the status of a universal method.” Jaspers reminds us that, “like every person, every patient is unfathomable.”10 As mentioned earlier, the word psychiatrist literally means “doctor of the soul.” But as you can see from this brief history, modern psychiatry and the other psychological sciences have in one fashion or another often lost sight of the human soul.

Psychiatry has often ignored man’s dignity, his freedom, his rationality, and his orientation toward God. Recent surveys show that among the various medical specialties, psychiatrists are the least religious physicians. Another study showed that Christian physicians are more likely than non-Christian physicians to refer patients with mental-health problems to a member of the clergy or a religious counselor, and less likely to refer them to a psychiatrist. The researcher Dr. Farr Curlin commented:

“Something about psychiatry, perhaps its historical ties to psychoanalysis and the anti-religious views of the early analysts such as Sigmund Freud, seems to dissuade religious medical students from choosing to specialize in this field. It also seems to discourage religious physicians from referring their patients to psychiatrists. Previous surveys have documented the unusual religious profile of psychiatry but this is the first study to suggest that that profile leads many physicians to look away from psychiatrists for help in responding to patients’ psychological and spiritual suffering. Because psychiatrists take care of patients struggling with emotional, personal and relational problems, the gap between the religiousness of the average psychiatrist and her average patient may make it difficult for them to connect on a human level. Patients probably seek out, to some extent, physicians who share their views on life’s big questions.“11

This book attempts to help close this gap by bringing good medical and psychological science into contact with sound philosophy and theology. It is my firm conviction that Catholics need not fear or be suspicious of sound science. (Fides et Ratio) For science is simply a set of methods for exploring and discovering truths about the natural world — the very world that God created. As St. Thomas Aquinas pointed out, since God is one, all truth — whether natural or supernatural, whether scientific or religious — is also one. Where there appears to be a contradiction between a discovery of science and a truth of faith, this is only an apparent conflict, based either upon inaccurate science or upon a misapplication of religious truths. It is important to note in this context that much of what passes for “science” in the popular media, or even in some apparently scientific circles, is not science at all, but theory or ideology masquerading as science.

Many today would have you believe that there has been a long-standing war between science and religion. This is nonsense; it is a myth that has been mindlessly repeated since the Enlightenment with little evidence then or now to support it. Modern science itself developed only in the Christian West. Science as we understand it today emerged in human history within the cultural context of Christian faith. This is not surprising, since the very practice of scientific inquiry presupposes that the world is fundamentally lawful, rationally ordered, and therefore knowable by the human intellect. But this is precisely the sort of world that a God Who is logos — word, reason, truth, intelligence — would create. Modern science grew from the soil of a Christian culture and flourished among Christian believers. There is no war between science and religion — only misunderstandings, perhaps, or skirmishes among the ill-informed or overzealous on both sides. But these need not detain us. So also, the historical tensions between psychiatry and religion described earlier were ill conceived and unnecessary. It is time for theologians and scientists, priests and doctors, patients and physicians to learn from one another. It is my hope that by examining depression from a Catholic perspective, this book can make a contribution to that dialogue.”

9 Blazer, The Age of Melancholy, 143.
10 Karl Jaspers, Philosophy and the World: Selected Essays, trans. E. B. Ashton (Washington, DC: Regnery Gateway, 1963), 213.
11 Quoted in University of Chicago Press Release, September 3, 2007: http://www.uchospitals.edu/news/2007/20070903-psychiatrists.html.

-Kheriaty, Aaron; Cihak, Fr. John (2012-10-23). Catholic Guide to Depression (Kindle Locations 399-481). Sophia Institute Press. Kindle Edition.

Love,
Matthew

Lent, Saints

Introduction to “The Sadness of Christ”, by St Thomas More

Sir_Thomas_More_family's_vault_in_St_Dunstan's_Church_(Canterbury)

“I am sorrowful, even unto death.” Mt 26:38

The History of the Passion closes the long list of works, both Latin and English, written by St. Thomas More. His imprisonment in the Tower lasted from April 17 , 1534, to July 6, 1535, the day of his martyrdom.

From the beginning he knew that he was never likely to regain his freedom and determined to make the best possible use of his time as a preparation for death. In all sincerity he expressed his satisfaction at obtaining so valuable a period of quiet and recollection for prayer and study.

To Margaret Roper, his beloved daughter, he wrote of his appreciation of the grace of God that ‘hath also put in the king towards me that good and gracious mind, that as yet he hath taken from me nothing but my liberty, wherewith (as help me God) his grace hath done me great good by the spiritual profit that I trust I take thereby, that among all his great benefits heaped upon me so thick I reckon, upon my faith, my imprisonment even the very chief.’ 1

Similarly on another occasion he said to her: ‘They that have put me here ween they have done me a high displeasure.’… ‘I find no cause, I thank God, Meg, to reckon myself in worse case here than in my own house. For methinketh God maketh me a wanton and setteth me on his lap and dandleth me.’ 2

He had spent long years in writing against the new heresies the controversial books which form the bulk of his English works, but now, although occasional references to current controversies are still to be found, his chief preoccupation is to prepare himself, and his family, too, for the inevitable separation of death. Thus did he write the Dialogue of Comfort against Tribulation and the History of the Passion.

Devotion to our Lord’s passion was familiar to him. ‘Every year on Good Friday,’ writes Stapleton, ‘he called together the whole of his family into what was called the New Building, and there he would have the whole of our Lord’s passion read to them, generally by John Harris. From time to time More would interrupt the reading with a few words of pious exhortation.’ 3 It may well be that in the present work we have echoes of those exhortations. Another clue to their contents may perhaps be provided by More’s words to Tyndale: ‘Who can speak of Christ’s passion and speak nothing of His mercy?’ 4

Pico of Mirandula, whom More in his early years had chosen as a model, upon his death-bed gazed upon the crucifix, ‘that in the image of Christ’s ineffable passion, suffered for our sake, he might, ere he gave up the ghost, receive his full draught of love and compassion in the beholding of that pitiful figure, as a strong defence against all adversity, and a sure portcullis against wicked spirits.’ 5

More, too, wished his last thoughts to be with his crucified saviour. To Cromwell, who examined him concerning the new statute by which the king was declared supreme head of the Church, he replied: ‘I have fully determined with myself neither to study nor meddle with any matter of this world, but that my whole study should be upon the passion of Christ and mine own passage out of this world.’ 6

From the number of references to our Lord’s passion in the letters which he wrote during his imprisonment it is clear that he kept this resolution faithfully. Thus speaking of his death he says : ‘The fear thereof, I thank our Lord, the fear of hell, the hope of heaven, and the passion of Christ daily more and more assuage.’ And in the same letter: ‘I beseech Him to…give me grace and you both in all our agonies and troubles devoutly to resort prostrate unto the remembrance of that bitter agony which our Saviour suffered before His passion at the mount. And if we diligently do so, I verily trust we shall find therein great comfort and consolation.’ 7 In another he writes of the fall of St. Peter who ‘fell in such fear soon after, that at the word of a simple girl he forsook and forswore our Saviour,’ and takes warning to himself by the example. 8

The Dialogue of Comfort, written at the same time, bears similar witness to the constant preoccupation of his mind with our Lord’s passion. It is not too much to say that the moving passage on the subject in the last chapter is the grand climax towards which everything else in the book leads. ‘If we could and would,’ he writes, ‘with due compassion conceive in our minds a right imagination and remembrance of Christ’s bitter painful passion, of the many sore bloody strokes that the cruel tormentors with rods and whips gave Him upon every part of his holy tender body, the scornful crown of sharp thorns beaten down upon His holy head, so straight and so deep that on every part His blessed blood issued out and streamed down, His lovely limbs drawn and stretched out upon the cross to the intolerable pain of His forebeaten and sore beaten veins and sinews, new feeling, with the cruel stretching and straining, pain far passing any cramp in every part of His blessed body at once, then the great long nails cruelly driven with hammers through His holy hands and feet, and in this horrible pain lift up and let hang, with the peise (weight) of all His body bearing down upon the painful wounded places, so grievously pierced with nails, and in such torment (without pity, but not without many despites), suffered to be pined and pained the space of more than three long hours, till Himself willingly gave up unto His Father His holy soul, after which yet to shew the mightiness of their malice after His holy soul departed they pierced His holy heart with a sharp spear, at which issued out the holy blood and water whereof His holy sacraments have inestimable secret strength: if we would, I say, remember these things in such wise, as would God we would, I verily suppose that the consideration of His incomparable kindness could not in such wise fail to inflame our key-cold hearts, and set them on fire in His love, that we should find ourselves not only content, but also glad and desirous, to suffer death for His sake that so marvellous lovingly letted not to sustain so far passing painful death for ours.’ 9

Passio Christi, conforta me , prays St. Ignatius, ‘Passion of Christ, strengthen me.’ It was from his meditations upon our Lord’s passion that St. Thomas drew the strength to suffer martyrdom. To the very end it was his comfort and his support. Thus he set out upon his last journey up Tower Hill with a cross in his hand, and in his reply to the good lady who offered him wine showed how his thoughts were with Him who died for us upon the cross. ‘Christ in His passion,’ he said, ‘was given not wine, but vinegar to drink.’ 10

1 English Works , 1557, p. 1442 E.
2 Roper’s Life of More , E.E.T.S., p. 76.
3 Life of Sir T. More , Eng. trans., p. 96.
4 E.W. , p. 408, B.
5 ibid., p. 8, F.
6 ibid., p. 1452, A.
7 ibid., p. 1431, E. and H.
8 ibid., p. 1442, G.
9 E.W., p. 1260, E.
10 Stapleton, l.c. 209.

Sir Thomas More’s Psalm on Detachment

(Written while imprisoned in the Tower of London, 1534)
Give me Thy grace, good Lord:
To set the world at nought;
To set my mind fast upon Thee,
And not to hang upon the blast of men’s mouths;
To be content to be solitary,
Not to long for worldly company;
Little and little utterly to cast off the world,
And rid my mind of all the business thereof;
Not to long to hear of any worldly things,
But that the hearing of worldly phantasies may be to me displeasant;
Gladly to be thinking of God,
Piteously to call for His help;
To lean unto the comfort of God,
Busily to labor to love Him;
To know mine own vility and wretchedness,
To humble and meeken myself under the mighty hand of God;
To bewail my sins passed,
For the purging of them patiently to suffer adversity;
Gladly to bear my purgatory here,
To be joyful of tribulations;
To walk the narrow way that leadeth to life,
To bear the cross with Christ;
To have the last thing in remembrance,
To have ever afore mine eye my death that is ever at hand;
To make death no stranger to me,
To foresee and consider the everlasting fire of hell;
To pray for pardon before the Judge come,
To have continually in mind the passion that Christ suffered for me;
For His benefits uncessantly to give Him thanks,
To buy the time again that I before have lost;
To abstain from vain confabulations,
To eschew light foolish mirth and gladness;
Recreations not necessary — to cut off;
Of worldly substance, friends, liberty, life and all, to set the loss
at right nought for the winning of Christ;
To think my most enemies my best friends,
For the brethren of Joseph could never have done him so much good with their love and favor as they did him with their malice and hatred.
These minds are more to be desired of every man than all the treasure of all the princes and kings, Christian and heathen, were it
gathered and laid together all upon one heap.

-from Complete Works of St. Thomas More , vol. 13 (Yale University Press, 1976), pp. 226-227). Modernized in Sadness of Christ and Final Prayers and Instructions (Scepter Press, 1993), pp. 148-150).

Love, and praying, wishing for you a blessed & spiritually fruitful Lent,
Matthew

Fathers of the Church, Saints

Thy will be done, Thy Kingdom come!!!

Cyprian

-from a homily by Saint Cyprian

“Our obligation is to do God’s will, and not our own. We must remember this if the prayer that our Lord commanded us to say daily is to have any meaning on our lips. How unreasonable it is to pray that God’s will be done, and then not promptly obey it when He calls us from this world! Instead we struggle and resist like self-willed slaves and are brought into the Lord’s presence with sorrow and lamentation, not freely consenting to our departure, but constrained by necessity. And yet we expect to be rewarded with heavenly honors by Him to Whom we come against our will! Why then do we pray for the kingdom of heaven to come if this earthly bondage pleases us? What is the point of praying so often for its early arrival if we would rather serve the devil here than reign with Christ?

The world hates Christians, so why give your love to it instead of following Christ, Who loves you and has redeemed you? John is most urgent in his epistle when he tells us not to love the world by yielding to sensual desires. Never give your love to the world, he warns, or to anything in it. A man cannot love the Father and love the world at the same time. All that the world offers is the lust of the flesh, the lust of the eyes, and earthly ambition. The world and its allurements will pass away, but the man who has done the will of God shall live for ever. Our part, my dear brothers, is to be single-minded, firm in faith, and steadfast in courage, ready for God’s will, whatever it may be. Banish the fear of death and think of the everlasting life that follows it. That will show people that we really live our faith.”

—Saint Cyprian, bishop & martyr
Office of Readings, November 26

Love,
Matthew

Ecclesiology

Pope Francis: some “catholics” aren’t REALLY Catholics!!!

Pope-Francis_3028690b

kathy_schiffer
-by Kathy Schiffer

“Half-hearted Catholics–those who believe only some of the Church’s teachings–aren’t really Catholics at all. “They may call themselves Catholic,” said Pope Francis at his morning Mass (6/7/14)  at the Domus Sancta Marthae, “but they have one foot out the door.”

The Holy Father drew his inspiration from the Gospel reading for June 5, taken from John 17:20-26, and Jesus’ prayer that there would be unity, not divisions and conflict, among his followers. He singled out three groups of people whose half-hearted acceptance of faith drew into question their membership in the Church:

“Uniformists” who believe that everyone in the Church should be just like them. “They are rigid!” said the Pope. “They do not have that freedom the Holy Spirit gives,” and they confuse what Jesus preached with their “own doctrine of uniformity.” Jesus never wanted the church to be so rigid, Pope Francis said. Such people “call themselves Catholics, but their rigid attitude distances them from the Church.” The Pope likened the “uniformists” to the early Christians who demanded that pagans become Hebrews before they could enter the Church, when this was not what God intended.

“Alternativists” are those who hold alternative teachings and doctrines. They, according to Pope Francis, have “a partial belonging to the church. These, too, have one foot outside the church. They rent the church,” not recognizing that its teaching is based on the preaching of Jesus and the apostolic tradition. The “alternativists” are today’s “Cafeteria Catholics” who accept some teachings, but not the teachings which they find inconvenient or which they don’t really understand.

“Businessists” are those who use the Church “for personal profit.” Pope Francis noted that they call themselves Christians, but don’t enter into the heart of the Church. “We have all seen them in parish or diocesan communities and religious congregations,” said Francis, “they are some of the benefactors of the Church. They strut around proud of being benefactors; but in the end, under the table, they make their deals.”

The Church, Pope Francis taught, is made up of people with a variety of differences and gifts. If one wants to belong to it, he or she must be motivated by love and must enter with “your whole heart.” The Pope explained the correct approach to the Church, according to L’Osservatore Romano:

But Christ’s message is quite different: to all these types, the Pontiff continued, Jesus says that “the Church isn’t rigid, it’s free! In the Church there are many charisms, there’s great diversity in people and in the gifts of the Holy Spirit. Jesus says: in the Church you must give your heart to the Gospel, to what the Lord has taught, and never have an alternative for yourself! The Lord tells us: if you want to enter the Church”, do so “for love, to give all, all your heart and not for doing business for your benefit”. Indeed, “the Church is not a house for rent” for all those who “want to do as they please”; on the contrary, “it is a home to live in”.

And to those who object that “it’s not easy”, to keep both feet in the Church, because “there are so many temptations”, the Rome’s bishop recalled that He Who “creates unity in the Church, unity in the diversity, in the freedom, in the generosity” which is the Holy Spirit, whose specific “duty” is to actually create “harmony in the Church”. Because “unity in the Church is harmony. Everyone — he added with a joke — we’re different, we’re not equal, thank God”, otherwise “it would be hell!” But “we are all called to be docile to the Holy Spirit”. And this is exactly the virtue that will save us from being rigid, from being “alternativists” and from being “advantagists” or swindlers in the Church: docility to the Holy Spirit, He Who “builds the Church”.

Pope Francis called for a docility which transforms the Church from a house “for rent,” into a house in which everyone feels at home. “I’m at home,” he said, “because the Holy Spirit gives me this grace.”

In the Prayers of the Faithful, Pope Francis prayed for the grace of unity in the Church: to be brothers and sisters in unity, feeling right at home. He prayed for “unity in the diversity of everyone… but free diversity,” without imposing conditions.

In his closing invocation, he prayed that we would create this harmony in our communities, parishes, dioceses, and movements.

He reiterated the message from his first Mass in Jordan, when he said:
“The mission of the Holy Spirit… is to beget harmony–He himself is harmony–and to create peace in different situations and between different people.”

Love, and always begging Him to be His servant,
Matthew

Ecclesiology, Holy Year of Mercy

The Church: sacrament of salvation?

st_peters_square

In my practice as a technologist, I use a little ditty: “The good news is there are A LOT of options! The bad news is there are A LOT of options!”

Another one I like, not necessarily professionally, is “There is no love like family love!  No money like public money!  No politics like Church politics!”  🙂

Mark_Shea
-from an article by Mark Shea, former Baptist and now Catholic apologist

“The good news about the Catholic Church,” said a friend of mine “is that it’s like a big family.”
“The bad news about the Catholic Church,” he continued, “is that it’s like a big family.”

A basic fact of life is that the same Body of Christ that is the sacrament of salvation, the fountain of so many graces, the home of so many amazing and wonderful people, so much healing, so much beauty, and the glorious treasury of saints to whom we owe so much…that same Church is the scene of incredibly devastating hurts dealt out by traitors, perverts, scoundrels, monsters, selfish jerks, liars, grasping careerists, Pharisees, libertines, and fools.

Just about everyone has a story to tell: the scheming chancery functionary bent on inflicting economic harm on some struggling Catholic self-employed businessman; the priest who was an insulting, despair-inducing buffoon in the confessional; the sexually abusive cleric and the bishop who protected him; the Church Lady with her petty hurtful gossip; the jackass who poses as the uber-pious Catholic while he cheats on his wife; the nun who shamed and scarred the little girl in third grade; the crazy mom who destroyed her kids lives while yakking about God, dragging them from one quack visionary to the next and then running off with the priest; the liturgist who decided the mandate was not “Feed my sheep” but “Try experiments on my rats”; the Catholic schoolteacher who destroyed your shot at college because she was a vindictive psycho who hated males.

It is, in fact, a story as old as the New Testament. Jesus’ story is, after all, a story of betrayal. It’s easy to forget that Judas was, at one time, a friend of Jesus’. And so one of the great psalms of the Passion records the messianic sufferer lamenting, “Even my bosom friend in whom I trusted, who ate of my bread, has lifted his heel against me” (Psalm 41:9).

Nor did the other apostles always present a sterling example of loyal friendship. They fought amongst themselves about who was the greatest, even as Jesus was celebrating the Last Supper and warning of his betrayal (Luke 22:24). James and John elbowed each other for a coveted spot at Jesus’ left and right hands, and even sent their mom to run interference for them as they jockeyed for position (Matthew 20:20-24). Peter, who had massive failings of his own when it came to denying Jesus and chickening out in a pinch, was also frustrated by Simon Magus, a baptized Christian who saw Jesus as a potential source of super powers and who tried to buy Peter off (Acts 8:9-14).

Similarly, Paul has to write on a number of occasions to express his exasperation, not with persecuting pagans outside the Church, but with his own fellow Christians within it. “I am astonished that you are so quickly deserting him who called you in the grace of Christ and turning to a different gospel” he tells the Galatians, adding later (of those Judaizing Christians who were tempting the Galatians to abandon the gospel and return to salvation by circumcision): “I wish those who unsettle you would mutilate themselves!” (Galatians 5:12). (It’s been a while since a bishop blurted out in frustration that he wished members of his flock would castrate themselves.)

In various letters, Paul complains about Christians getting drunk at their agape meals, embarrassing the poor, having relations with their stepmother, rejecting the resurrection, getting puffed up with pride, refusing to work since Jesus was coming soon, and rejecting himself as an apostle since he was not one of the original Twelve. Indeed, for all the abuse and beatings Paul got at the hands of both Jews and pagans, the greatest pain and frustration he felt was at the sheer ingratitude and hostility he received from fellow Christians, a fact easily verified from 2 Corinthians 10-13, in which the apostle “vents” (as they say these days) about the exasperation he feels at having to establish his bona fides as a “real” apostle to the spouting popinjays at the Church in Corinth who were simultaneously undermining all his hard work—work done at the cost of beatings, shipwreck, stoning and abuse—while leading the thankless Corinthians away from apostolic tradition. Paul practically pioneered the discovery of many a Catholic saint since that no good deed goes unpunished.

And all this sets the stage for a rich and colorful pageant of Catholic history in which Catholics drive each other crazy, hurt each other, lie to each other, cheat each other, make war on each other, rape each other, and kill each other. And by this, I mean Catholics from every walk of life. You can find everybody from Pope to dog catcher in the rogue’s gallery: clerical, lay, male, female, young, old, black, white, unlettered ruffian, cultured scholar, foreign, and domestic. No wonder Paul has to exhort us to bear with one another (Colossians 3:13) and Jesus tells us to forgive one another. It’s easy to forget that these instructions are not some platform for general social reform in which saintly Christians march out and show a barbarous world of buffoons the True Path.

Rather, the instructions to bear with and forgive one another are given to Christians first, because we need to hear them first. The New Testament documents are meant to be read in Christian assemblies of worship and are calculated to help Christians get along with each other. They were not written for classes on Civilizational Uplift to be taught by Holy Christians to a rabble of unwashed pagan thugs. Nor were they written for Christians to study in a class on “how to endure persecution from non-Christians” (though a few remarks here and there do, indeed, instruct Christians on how to cope with persecution from non-Christians).

On the contrary, the command to forgive—a command so crucial that it is the only part of the Our Father on which Jesus comments (warning “if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Matthew 6:15))—frankly presupposes that the Church is the rabble of sinners who hurt each other before it is the communion of saints that reaches heaven.

Because of all this it’s worth looking at some of the biblical principles by which the Church orders its life for when its member don’t act like saints. In a world of pain infliction like ours, it’s easy to leap to a variety of conclusions that can hurt rather than help our faith and our obedience to Jesus Christ. We can assume that the person who hurt us meant to hurt us. We can assume that the hurt is proof the person is not really a Christian and is bound for Hell. We can assume the sinner is acting with the power and the authority of the Church (a particularly easy assumption when the sinner is a cleric). We can assume the hurt is proof that we “had it coming”. We can assume the hurt is proof the entire Catholic faith is a fraud. We can assume the hurt is proof Jesus Christ is a fraud. We can assume the hurt is proof the existence of God is a fraud.

Because of our tendency to draw unwarranted conclusions from the pain Catholics cause each other as they bonk into each other in the hurly burly of life, it’s wise to think about such matters and plan ahead for the moment when (not if) somebody in the Church hurts you.”

Love, always begging forgiveness for those whom I have hurt,
Matthew

3OP, August, Order of Preachers, Saints

Aug 23 – “Grace follows after tribulation.” – St Rose of Lima, OP

St.-Rose-of-Lima

Let us know the love of Christ which surpasses all understanding.

“Our Lord and Saviour lifted up His voice and said with incomparable majesty: “Let all men know that grace comes after tribulation. Let them know that without the burden of afflictions it is impossible to reach the height of grace. Let them know that the gifts of grace increase as the struggles increase. Let men take care not to stray and be deceived. This is the only true stairway to paradise, and without the cross they can find no road to climb to heaven.

When I heard these words, a strong force came upon me and seemed to place me in the middle of a street, so that I might say in a loud voice to people of every age, sex and status: “Hear, O people; hear, O nations. I am warning you about the commandment of Christ by using words that came from His own lips: We cannot obtain grace unless we suffer afflictions. We must heap trouble upon trouble to attain a deep participation in the divine nature, the glory of the sons of God and perfect happiness of soul.”

That same force strongly urged me to proclaim the beauty of divine grace. It pressed me so that my breath came slow and forced me to sweat and pant. I felt as if my soul could no longer be kept in the prison of the body, but that it had burst its chains and was free and alone and was going very swiftly through the whole world saying:

“If only mortals would learn how great it is to possess divine grace, how beautiful, how noble, how precious. How many riches it hides within itself, how many joys and delights! Without doubt they would devote all their care and concern to winning for themselves pains and afflictions. All men throughout the world would seek trouble, infirmities and torments, instead of good fortune, in order to attain the unfathomable treasure of grace. This is the reward and the final gain of patience. No one would complain about his cross or about troubles that may happen to him, if he would come to know the scales on which they are weighed when they are distributed to men.”
—Saint Rose of Lima, virgin
Office of Readings, 23 August

“Apart from the cross, there is no other ladder by which we may go to heaven.” -St Rose of Lima

Love,
Matthew

Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "“Si comprehendus, non est Deus.” -St Augustine, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "As the reading of bad books fills the mind with worldly and poisonous sentiments; so, on the other hand, the reading of pious works fills the soul with holy thoughts and good desires." -St. Alphonsus Liguori, "And above all, be on your guard not to want to get anything done by force, because God has given free will to everyone and wants to force no one, but only proposes, invites and counsels." –St. Angela Merici, “Yet such are the pity and compassion of this Lord of ours, so desirous is He that we should seek Him and enjoy His company, that in one way or another He never ceases calling us to Him . . . God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways.” —St. Teresa of Avila, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it, who know so much of history that they can defend it. I want an intelligent, well-instructed laity… I wish you to enlarge your knowledge, to cultivate your reason, to get an insight into the relation of truth to truth, to learn to view things as they are, to understand how faith and reason stand to each other, what are the bases and principles of Catholicism, and where lie the main inconsistences and absurdities of the Protestant theory.” (St. John Henry Newman, “Duties of Catholics Towards the Protestant View,” Lectures on the Present Position of Catholics in England), "We cannot always have access to a spiritual Father for counsel in our actions and in our doubts, but reading will abundantly supply his place by giving us directions to escape the illusions of the devil and of our own self-love, and at the same time to submit to the divine will.” —St. Alphonsus Ligouri, "The harm that comes to souls from the lack of reading holy books makes me shudder . . . What power spiritual reading has to lead to a change of course, and to make even worldly people enter into the way of perfection." –St. Padre Pio, "Screens may grab our attention, but books change our lives!" – Word on Fire, "Reading has made many saints!" -St Josemaría Escrivá, "Do you pray? You speak to the Bridegroom. Do you read? He speaks to you." —St. Jerome, from his Letter 22 to Eustochium, "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, "God here speaks to souls through…good books“ – St Teresa of Avila, Interior Castle, "You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP. "Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, prayer is better than reading." –St. Isidore of Seville “The aid of spiritual books is for you a necessity.… You, who are in the midst of battle, must protect yourself with the buckler of holy thoughts drawn from good books.” -St. John Chrysostom