Category Archives: The Professed

July 31 – Examen


-by Br Cornelius Avaritt, OP

“Today, people live busy lives. We are surrounded by noise and distractions as we hustle off to work or school…and then back to home…only to rush off in the evening for another meeting or another social event. We like to be busy. We continue this rhythm of life because being busy often makes us feel important. If we are successful in this busyness, the world tells us to keep going and to do more things. The feeling of accomplishment is rewarding, but it can also distract us from seeing how God is acting in our lives. If all our actions are directed toward self-gratification, aren’t we somehow missing the mark?

At the end of the day, are you able to look to the Lord and say I did it all for you, or were your actions today directed toward your own interests? If you are endlessly busy with the latter, you will eventually fatigue and find yourself looking for God. A good habit to develop is finding a way to withdraw from the busyness of everyday life and focus on God through prayer. Thankfully, we have many saints who can help us combat the endless busyness of life.

Today the Church celebrates the feast day of St. Ignatius of Loyola, founder of the Society of Jesus (Jesuits) and a man of perseverance in the spiritual life. St. Ignatius was a soldier who converted to the Faith, and thus became a soldier for Christ. As a soldier charges into battle to fight for the good of society, St. Ignatius charged into the battle of the spiritual life. In that same vein, the spiritual battle cry of the Jesuit Order is Ad majorem Dei gloriam, which means “for the greater glory of God.” Many of St. Ignatius’s writings aimed to give all glory to God. As a result, they have been used by many to direct their lives in the knowledge and love of God. The Spiritual Exercises, his most notable work, is one such work that has helped people advance in the spiritual life.

In the opening line of the Spiritual Exercises, St. Ignatius writes that “Human beings are created to praise, reverence, and serve God our Lord, and by means of this to save their souls.” This line from St. Ignatius expresses the importance of turning toward Christ in all our actions. One particular prayer that comes from the Spiritual Exercises and helps one to pull away from the busyness of life is the daily examination of conscience, otherwise known as the Daily Examen.

The Daily Examen is a recollective prayer where one recalls the events that happened throughout his or her day. It is easy to develop a habit of praying the Daily Examen by practicing it through a few short steps. The first step is to acknowledge the presence of God and to give thanks to him. The second step is to acknowledge where one fell short in giving God glory through our actions or inactions. The last step is to resolve to do better with the help of God’s grace the next day. The prayer is simple in its application and yet effective in keeping one grounded in the spiritual life. Developing the habit of praying the Daily Examen can help one stay accountable to God in the spiritual life. This accountability bears fruit in the form of a friendship with God.

The Examen and other meditative prayers (when done well and consistently) allow us to pull away from all the busy distractions of life, and turn our attention to God and His loving providence. Fidelity to daily prayer leads to a deeper friendship with God and the closer we are with God, the better we can offer our daily lives to Him as a spiritual soldier (like St. Ignatius) and friend.”

Love, AMDG
Matthew

July 21, 1773-Aug 7, 1814: Suppression of the Society of Jesus


-statue of St Ignatius of Loyola, SJ, Church of the Gesù, Rome, please click on the image for greater detail


-by Steve Weidenkopf

“Stunned by the rapid advance of the Protestant Revolution, the Church began its much-needed reform with the ecumenical council at Trent (1545-1563). The council that would lay the foundation for the Catholic Reformation followed another important development, when in 1540 Pope Paul III approved the Society of Jesus. The Jesuits, as they would be called, began their work several years prior in Paris, when Ignatius Loyola and several companions (including Francis Xavier) pledged to live the evangelical counsels (poverty, chastity, obedience) and to go to Rome and place themselves at the service of the pope.

Ignatius envisioned his new order would participate in the reform of the Church by focusing on education (catechesis) and encouraging the laity to participate frequently in the sacraments, especially confession and the Eucharist. This focus led to a multitude of Jesuit teachers and missionaries serving in heavily Protestant territories and in far-flung places of the world that had never heard the Gospel, all to win souls for Christ.

Although the Jesuit formation process was long and life in the Society was difficult, men joined by the thousands. The Society established universities throughout Christendom in order to form both members of the order and Catholic laity to participate fully in the Catholic Reformation. The small group began by St. Ignatius and his companions became a powerful and influential element within the Church and Christendom within a century of the founder’s death in 1556. By the eighteenth century, there were over 20,000 Jesuits running nearly seven hundred universities, colleges, and seminaries. The Society contributed to the prestige of secular rulers and the papacy but its influence was not universally appreciated. Anti-religious intellectuals and absolutist-minded monarchs became wary, envious, and ultimately opposed to the Jesuits.

René Decartes’s (1596-1650) philosophical writings, likely without his intent, sparked a movement opposed to the Church and its understanding of philosophy. By the eighteenth century, the “age of reason” and “enlightenment” produced a crop of thinkers, writers, and politicians radically opposed to the Church and its influence in the world. François-Marie Arouet (1694 – 1778), known by his pen name Voltaire, was one such individual. Although educated by Jesuits, Voltaire embraced anti-Catholic beliefs and worked tirelessly to destroy the “infamous thing,” his moniker for the Church. Voltaire recognized the only way to limit the Church’s influence and bring about a secular society was to take control of the institutions of higher learning in Europe, which required the destruction of the Jesuits. He boasted that with the Jesuits defeated, “there will be nothing left of the Church.” In order to further their agenda, Enlightenment thinkers began a concerted campaign against the Society of Jesus.

Many secular rulers were wary of the Jesuits due to their outsized influence and their independence. Jesuits were fiercely loyal to the pope, whom many kings saw as a foreign prince intent on meddling in their internal affairs. As these monarchs focused on creating a centralized state, they increasingly saw the Jesuits as an obstacle to their plans. Frustrated and irritated by the Jesuits, several secular rulers in the eighteenth century placed intense political pressure on the Roman pontiffs to do something about the meddlesome Society. However, these rulers did not wait for papal activity, as many began their own campaigns of suppression and expulsion.

King Joseph I (r. 1750 – 1777) desired to reform Portugal so that it could be a leading power in Western Europe. He placed great power and authority in the hands of Sebastião José de Carvalho e Melo, known as the Marquis de Pombal, in order to accomplish this task. Believing the Jesuits to be a threat, Pombal began a concerted propaganda campaign directed at creating a negative image of the Jesuits in the minds of the king and the Portuguese people. In 1759, Pombal convinced the king to sign a decree denouncing the Society and ordering their expulsion from Portugal and its overseas territories.

The next attack on the Society came from France, the “Eldest Daughter of the Church.” The Paris Parlement, the most important of thirteen provincial appellate courts charged with registering and approving royal decrees, initially restricted French subjects from entering the Society and banned Jesuits from teaching theology, then prohibited citizens from attending Jesuit schools. The Parlement’s anti-Jesuit declarations culminated in 1764, when King Louis XV (r. 1715-1774) signed a decree expelling the Jesuits from France and its dominions.

Recognizing the serious threat to the Society and the Church as a whole posed by such attacks, Pope Clement XIII (r. 1758-769) defended the Society its role and mission in the Church in the bull Apostolicum pascendi in 1765. Despite the papal defense, the attack on the Society from European secular rulers continued. In Spain, Ignatius’s nation of origin, the Jesuits came under fire from Bernardo Tanucci, a chief minister and advisor in Naples to King Charles III (r. 1759-1788). Tanucci despised the Jesuits and the Church and continually sought to limit the power and influence of both. He convinced the king to order the expulsion of all Jesuits from Spain and its colonies in 1767.

In only twelve years, the Society was ruthlessly persecuted in three countries where it had been highly effective and influential. The Jesuits, once the champions of the Catholic Reformation and a powerful and prominent group within the Church and Europe, were dazed and weakened, but their greatest defeat was yet to come.

Giovanni Vincenzo Antonio Ganganelli was educated by the Jesuits as a young man and discerned a religious vocation. He entered the Conventual Franciscans in 1723, taking the religious name Lorenzo. He was ordained to the priesthood and pursued advanced academic studies, earning a doctorate, and teaching at a university. Pope Clement XIII, who had befriended Fr. Ganganelli, made him a cardinal at a time when the Jesuit controversy dominated the pontificate. The conclave to elect Clement’s successor met in the face of a formal request from the rulers of Portugal, France, Spain, and Naples to suppress the order.


-St Ignatius of Loyola, SJ, by Peter Paul Reubens, please click on the image for greater detail

Several cardinals believed suppression was the only viable alternative to bring peace between the Church and those kingdoms. There was much debate within the conclave but eventually the cardinals elected Ganganelli, who took the name Clement XIV (r. 1769-774). Clement XIV hoped to resolve the Jesuit question peacefully but was under intense political pressure throughout his pontificate. After a failed attempt to placate the anti-Jesuit secular powers through harsh measures against the Society, he issued the brief Dominus ac Redemptor on July 21, 1773, which formally suppressed the Society of Jesus.

It was, as historian Eamon Duffy wrote, “the papacy’s most shameful hour.” Clement partially blamed his action on the Society itself for sowing seeds of dissension and discord among secular rulers and other religious orders. Sadly, the pope ordered the arrest and imprisonment of the Superior General of the Society, Lorenzo Ricci, in Castel Sant’Angelo, where he later died. Clement XIV’s action against the Society left such a significant blot on the history of the papacy that no pope since has taken the name Clement.

Although the suppression was universal, there were areas where the Jesuits continued to operate unimpeded (especially in areas with non-Catholic monarchs). The monarchical world was turned upside down by the creation of the United States and the French Revolution in the late eighteenth century. Desperate to revive Catholic higher education and reigning during a time when the Church no longer faced opposition from the same secular authorities that clamored for the Society’s suppression, Pope Pius VII (r. 1800-1823) re-established the Jesuits on August 7, 1814. Once more, the sons of Ignatius were allowed to operate universities, colleges, and undertake missionary adventures.

The forty-one years of suppression were a dark time in the history of the Society, but the vision of St. Ignatius and his companions could not be forever dimmed.”

Love, and AMDG,
Matthew

Sep 5 – Bl Alcide-Vital Lastaste, OP, (1832-1869), Apostle of Prisons, Founder of the Dominican Sisters of Bethany for female ex-cons & abused women

“Jesus returned to the Mount of Olives, but early the next morning He was back again at the Temple. A crowd soon gathered, and He sat down and taught them.  As He was speaking, the teachers of religious law and the Pharisees brought a woman who had been caught in the act of adultery. They put her in front of the crowd.

“Teacher,” they said to Jesus, “this woman was caught in the act of adultery.  The law of Moses says to stone her. What do you say?”

They were trying to trap Him into saying something they could use against Him, but Jesus stooped down and wrote in the dust with His finger.  They kept demanding an answer, so He stood up again and said, “All right, but let the one who has never sinned throw the first stone!”  Then He stooped down again and wrote in the dust.

When the accusers heard this, they slipped away one by one, beginning with the oldest, until only Jesus was left in the middle of the crowd with the woman.  Then Jesus stood up again and said to the woman, “Where are your accusers? Didn’t even one of them condemn you?”

“No, Lord,” she said.

And Jesus said, “Neither do I. Go and sin no more.””
-Jn 8:1-11

Alcide-Vital Lastaste was born in Gironde, France, on September 5, 1832. As a teenager, Alcide felt a call to the priesthood, but as is the way of adolescence, sometimes there can be distractions. Alcide began courting a young lady named Cecilia de Saint-Germain while attending secondary school.

Cecilia and Alcide soon declared their love for each other and planned to get married as soon as possible. However, Alcide’s father, Vital, thought the couple was too young to be getting so serious. He voiced his great displeasure at their deep involvement, and the couple agreed to not see each other for a year. Incredibly, during that year, Cecilia suddenly passed away. The young man was heartbroken.

Alcide turned to his young faith for comfort. He joined the St. Vincent de Paul Society, and the visits to the downtrodden and homeless opened his eyes to the plight of the poor. At the same time, the call to the priesthood once more erupted within him. In 1857 he entered the Dominican Order. Alcide was ordained a priest on February 8, 1863, and took the name Jean-Joseph. His unexpected spiritual journey was about to take flight and reach heights no one could have ever imagined.

In 1279, Charles of Anjou discovered the allegedly true relics of Saint Mary Magdalene in the small town of Saint-Maximin-la-Sainte-Baume, and along with her grave were also found the grave of Saint Maximinus , the first Bishop of Aix. Karl of Anjou built the Gothic cathedral there to have a worthy repository for these relics. He also built an adjacent monastery, where he installed the Dominicans as guardians of the tomb. The monastery was named “The Royal Monastery” (Le Couvent Royal) . During the revolution, the Dominicans were expelled from the monastery, which is now converted into a hotel. It was there that Brother Jean-Joseph Lataste would deepen his spiritual life and become acquainted with Mary Magdalene, who became the inspiration for his role as founder.

On May 20, 1860, a large party was held on the occasion of the translation of Mary Magdalene’s relics. Lacordaire, who had reintroduced the Dominicans to France after the revolution, was unfortunately absent due to illness, and Brother Jean-Joseph was honored to kiss the saint’s skull, which for him would become a deep and significant spiritual experience. That thought was nailed to his mind, that so great love for the saint could be too great a sin, and he adopted Mary Magdalene as a special patron saint for his future work among sinners.

On September 15, 1864, after being a priest all of 18 months, Father Jean-Joseph Lataste was sent by the prior of the monastery in Bordeaux to conduct a four-day retreat for the inmates of a woman’s prison in the town of Cadillac. This experience would change his life forever.

Suddenly he found himself amid 400 women prisoners, most of them abused and abandoned with nowhere to go. In most cases, these women were poor, uneducated, and without family. Living on the streets forces one to live in survival mode. That means stealing and soliciting and doing whatever one must do to breathe another day. They had been discarded and treated like criminals. This was 1864, and they fit the cliché “out of sight, out of mind.”

The atmosphere of hopelessness and despair at the prison was overwhelming. He wondered what he could do for these women who were often called “the lost women.” Would they even sit and listen to him? He was frightened of the possibilities, but he was also filled with faith.

Father Jean-Joseph stood before the women, stretched out his arms, and began, “My dear sisters –” That was shocking in itself because no one ever truly spoke to these people. Dogs and cats were treated better. His gentle, brotherly greeting got their attention. He spent the next few days guiding them to a special place. It was a place where Hope existed. They had forgotten what that even meant, if they’d ever known at all.

He introduced them to God’s infinite mercy by telling them about the woman caught in adultery and how Jesus forgave her. He spoke about Hell and conversion and embracing freedom. He shared with them the Real Presence of Christ in the Holy Eucharist, and lastly, he spoke to them of Heaven. He could not believe how many women embraced the offer of forgiveness and began going to Confession. The chapel was filled each evening for Adoration of the Blessed Sacrament. His own heart became filled with a new purpose. He wanted to begin a ministry to serve these women.

The women asked that he come back, and one year later he did just that. This time there was only one sermon a day because the demand for Confession was so high. The last night of the retreat, most of the women attended Adoration. Some stayed the entire night, remaining until dawn. Using the words of St. Catherine of Siena, Father Lataste wrote in his closing notes about the retreat: “I have seen the secrets of God; I have seen the wonders.”

From that point on, he was determined to find a way to help these women. In 1866, he wrote a pamphlet called Rehabilitated. He sent copies to as many journalists and government officials as he could. He knew that the reason so many of those being released failed was because no one trusted them or gave them the slightest chance. He was determined to reshape public opinion.

He announced his intentions of starting an order where women leaving prison could begin a religious life in a contemplative setting. This order was approved and is known as the Dominican Sisters of Bethany. Bethany was the village in Judea where Jesus’ three friends lived—Lazarus, Martha, and Mary, the sinner who became a contemplative soul. Father Lataste, following the Latin tradition exemplified by Saint Augustine and Saint Gregory the Great, identified Mary Magdalene with Mary of Bethany. Jesus loved to come and stay with them. The Order still flourishes and serves many women in different countries around the world.

However, for French society in the nineteenth century, the nature of the new foundation was surprising, even scandalous. Hostile reactions came particularly from the Dominican Third Order Regular communities, onto which Father Lataste intended to graft Bethany. These religious, usually dedicated to the education of girls, were afraid of public opinion confusing them with repentant sinners. The provincial chapter of the Order informed Father Lataste that the very principle of his foundation raised objections. The founder was not discouraged. This opposition seemed to him to be the sign of divine blessing, given through the cross. In the end, the difficulties faded away, and the foundation continued its course.

The Dominican Sisters of Bethany, contemplative women religious who welcome among them women from various paths, have four houses today—two in France, one in Switzerland, and another near Turin. They visit nearby prisons. The heart of their community life is contemplation of the Divine Mercy, centered on the adoration of the Blessed Sacrament, in keeping with Father Lataste’s wishes.

Tuberculosis took the life of Alcide-Vital Lastaste (aka Father Jean-Joseph) on March 10, 1868. He was only 36 years old. As he died, he could be heard softly singing the Hail, Holy Queen, “Salve Regina.”

Dominicans sing the Salve Regina at the end of Compline as the last hymn before holy silence for evening (and emptying dishwashers, yes, plural, novice joke) until morning, when “O Lord, open my lips, and my mouth shall declare your praise.” is intoned to begin Matins.

Salve, Regina, Mater misericordiæ,
vita, dulcedo, et spes nostra, salve.
Ad te clamamus exsules filii Hevæ,
Ad te suspiramus, gementes et flentes
in hac lacrimarum valle.
Eia, ergo, advocata nostra, illos tuos
misericordes oculos ad nos converte;
Et Jesum, benedictum fructum ventris tui,
nobis post hoc exsilium ostende.
O clemens, O pia, O dulcis Virgo Maria.

Hail, holy Queen, Mother of Mercy,
Hail our life, our sweetness and our hope.
To thee do we cry,
Poor banished children of Eve;
To thee do we send up our sighs,
Mourning and weeping in this valley of tears.
Turn then, most gracious advocate,
Thine eyes of mercy toward us;
And after this our exile,
Show unto us the blessed fruit of thy womb, Jesus.
O clement, O loving,
O sweet Virgin Mary.


-please click on the image for greater detail

Love,
Matthew

Jun 26 – Sts Marie-Madeleine Fontaine, DC, Marie-Francoise Lanel, DC, Therese Fantou, DC, Jeanne Gerard, DC, from the House of Charity in Arras, (d. 1794), Religious & Martyrs

The House of Charity in Arras was a beehive of activity. Seven Sisters cared for the sick, visited poor families and educated young children. The service was very well appreciated by the population.

Like everywhere, the Revolution questioned each one’s fidelity to Jesus Christ and to the Church. Quickly, Sister Coutacheaux decided to return to her family. The superior was worried about the two youngest Sisters. What fate did the revolutionaries have for them? She invited them to find refuge in Belgium. Sister Rose Michau and Sister Jeanne Fabre did not want to leave, but once the Terror came to Arras they followed the advice and went into exile. They rejoined the Company of the Daughters of Charity when it was reestablished. At the end of 1793 there were four Sisters, then, who remained working in the House of Charity.

Sister Marie Madeleine Fontaine, originally from Etrapigny (Eure), entered the Company in 1748 at the age of 25. As Superior of the community, her wisdom and competence were greatly appreciated. Sister Marie Françoise Lanel was born in 1745 in Eu (Seine Maritime). She entered the Daughters of Charity at the age of 19. Sister Thérèse Fantou was born in Miniac Morvan (Ille et Vilaine) in 1747. She became a Daughter of Charity at the age of 24. Sister Jeanne Gérardest was born in Cumières (Meuse) in 1752 and entered the Company of the Daughters of Charity in 1776.

The arrival in Arras of a new District leader, Joseph Lebon, brought a climate of violence and fear to the city. The House of Charity became the “House of Humanity” for which a new director was installed who surveyed the activities of the Sisters. The humiliations intensified and the false testimonies multiplied. On February 14 1794 the Sisters were arrested and taken to Saint-Vaast Abbey. The Sisters brought compassion to the prisoners who were distraught about their future. The Sisters underwent their first interrogation on the 4th of April. They again refused to take the oath, intended to subjugate the Catholic Church in France to the new French Government instead of the Pope, since it was against their conscience.

Then, suddenly, on the night of June 25, the order was given to quickly transfer these four Sisters of Charity to Cambrai. The cart left at one in the morning and arrived in Cambrai at eight thirty. The Sisters were locked in the chapel of the old Seminary. In this place of prayer they meditated.

Then came a new court appearance and immediate condemnation to death. Waiting for the cart to take them to the guillotine the Sisters prayed their chapelet. The guards took their “good luck charms,” and, not knowing what to do, put them on their heads like a crown. Thus it was that they went through the city, singing the Ave Maris Stella. (What do Catholic martyrs do? THEY SING!!!) At the foot of the scaffold Sister Marie-Madeleine Fontaine repeated the prediction already made to those condemned, “We are the last victims.” That extraordinary prediction came true. The fall of Robespierre on July 27 1794 marked the end of the Revolution of Terror.


-the four martyr saints holding the palms of victory in Heaven, Rev 7:9-17

Since the North Star guides sailors home to safe port, Mary is the Star of the Sea. She guides us safe home to Jesus.

Ave Maris Stella, 8th century AD

Ave, Maris Stella,
Dei Mater alma,
Atque semper virgo,
Felix coeli porta.

Sumens illud Ave
Gabrielis ore,
Funda nos in pace,
Mutans Evae nomen.

Solve vincia reis
Profer lumen caecis,
Mala nostra pelle,
Bona cuncta posce.

Monstra te esse Matrem,
Sumat per te preces
Qui pro nobis natus,
Tulit esse tuus.

Virgo singularis,
Inter omnes mitis,
Nos culpis solutos
Mites fac et castos.

Vitam praesta puram,
Iter para tutum;
Ut videntes Jesum
Semper collaetemur.

Sit laus Deo Patri,
Summo Christo decus,
Spiritui Sancto,
Tribus honor unus. Amen.

Hail Star of the Sea

Hail, thou Star of ocean,
Portal of the sky !
Ever Virgin Mother
Of the Lord most high !

Oh ! by Gabriel’s Ave,
Uttered long ago,
Eva’s name reversing,
Stablish peace below.

Break the captive’s fetters ;
Light on blindness pour ;
All our ills expelling,
Every bliss implore.

Show thyself a Mother ;
Offer Him our sighs,
Who for us Incarnate
Did not thee despise.

Virgin of all virgins !
To thy shelter take us :
Gentlest of the gentle !
Chaste and gentle make us.

Still, as on we journey,
Help our weak endeavor ;
Till with thee and Jesus
We rejoice forever.

Through the highest heaven,
To the Almighty Three,
Father, Son, and Spirit,
One same glory be. Amen.

The parish just over where I grew up near the seashore was named Maris Stella.

Love,
Matthew

May 24 – Relics, elevatio corporis, & fragrance of Resurrection


Arca di San Domenico, please click on the image for greater detail.

Dominican breviary: “In accordance with his wishes, St Dominic was buried ‘beneath the feet of his brethren’ in the church of St Nicholas of the Vineyards, Bologna. (Keeping with this, Dominicans have been traditionally been buried under main, ground floor hallways of Dominican priories, and those living lined the hallways of their priories after Evening Prayer to sing the DeProfundis.). Many of the sick avowed that they had been healed of their infirmities at his tomb; the brethren however were loath to recognise these miracles and accept votive offerings.”

On May 24, the Dominican Order celebrates the translation of the relics of St. Dominic. That is, we remember the day in 1233 when, during a General Chapter of the Order in Bologna, the interred body of St. Dominic was moved in order to allow the faithful to honor him more easily. More than 300 friars were present to celebrate this important day. In one of his letters, Bl. Jordan of Saxony, describes the event:

“But then the wonderful day came for the translation of the relics of one who was an illustrious doctor in his lifetime. Present were the venerable Archbishop of Ravenna, surrounded by bishops and a large number of prelates, as well as by a vast multitude of people of different languages who gave remarkable witness to their devotion. Present also was the Bolognese militia, which would not let this holy body, that they considered to be in their safekeeping, be snatched from them. As for the brethren, they were anxious: although they had nothing to fear, they were seized with misgivings lest the body of Saint Dominic, which had lain in a mean tomb exposed to water and heat for such a long period of time, should be found eaten with worms and giving off a foul odor in the same way that might be expected with other corpses, thus destroying the devotion of the people for so great a man. Nonetheless the bishops approached devoutly. The stone that was firmly cemented to the sepulcher was removed with instruments of iron. Within the tomb was a wooden coffin, just as it had been placed there by the venerable Pope Gregory when he was bishop of Ostia. The body had been buried there, and a small hole remained in the top of the coffin.

The upper part of the coffin was moved a little bit. As soon as the stone was taken away, the body gave forth a wonderful odor through the opening; its sweetness astonished those present, and they were filled with wonder at this strange occurrence. Everyone shed tears of joy, and fear and hope rose in all hearts. We ourselves also smelled the sweetness of this perfume, and we bear witness to what we have seen and smelt. Eager with love, we remained devotedly near the body of Dominic for a long time, and we were unable to sate ourselves with this great sweetness. If one touched the body with a hand or a belt or some other object, the odor immediately attached itself to it for a long period of time.

The body was carried to the marble sepulcher where it would rest—it and the perfume that it poured forth. This marvelous aroma which the holy body emitted was evidence to all how much the saint had truly been the good odor of Christ”.


-by Br Ireneus Dunleavy, OP

Why relics?

It’s a natural instinct to keep meaningful tokens. Anyone who has lost loved ones knows the impact of an old photo, a handwritten letter, or a crackling recorded message. In a way, the ones we have lost become present. Emotion rises along with memories and love’s affection. An old book, jewelry, an article of clothing … we keep these things as mementos. With the saints, however, we not only keep things of the person, but we also keep the body of the person.

The 25th session of Trent’s second decree teaches us why the bodies of saints are different. Relics of bone, hair, and even blood once belonged to bodies possessing a two-fold dignity: (1) being living members of the Body of Christ and (2) being temples of the Holy Spirit. The council states that, through venerating these relics, God bestows gifts on men. Additionally, those who oppose this teaching, “the Church has already long since condemned.”

This condemnation is not found among Dominicans. Today the Order of Preachers celebrates the Translation of Holy Father Dominic. ‘Translation’ is an unfortunate translation. The Latin, elevatio corporis, brings forth the transcendent quality of this feast. We don’t celebrate a horizontal change of word for word moving from tongue to tongue. Rather, we celebrate the vertical change of the profane to the holy. On this day in 1233, St. Dominic’s remains were elevated, celebrated, and laid to rest in the Arca di San Domenico—the exquisite sarcophagus complete in 1267.

Though the brethren lifted St. Dominic from the tomb, it was God who elevated the body of St. Dominic. Our Father in heaven honored our Holy Father Dominic by a miracle (ST III.6). The moment the stone slab covering the coffin was split, the broken seal emitted an indescribable, sweet fragrance. So potent was the smell that those who touched its source, St. Dominic’s bones, themselves began to emit the aroma. Martha feared the stench of Lazarus’ four days in the tomb (Jn 11:38–44), but the friars rejoiced in the sweet-smelling oblation of St. Dominic’s 11 years in the tomb.

The relics of St. Dominic, like all other relics, remind us of not only the saint but the One the saint served. By this miracle, through his lowly servant St. Dominic, God makes real the words of St. Paul:

For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life. (2 Cor 2:15–16)

Smells, like a mother’s perfume, conjure the deepest memories we have of a person. The smell of St. Dominic works in an analogous way, but with an important difference. The brothers would not have been reminded of the old smell of the perspiring friar. They would have been reminded of the Resurrection. Christ by dying and rising has transformed the decay of death into the fragrance of eternal life. Relics do not just remind us of a life lived, but a life living.“

“Thou didst breath fragrance upon me, and I drew in my breath and now do I sigh for Thee.” -St Augustine

Love, life, & LIFE to come!!
Matthew

Ungrateful – May 10, St Antoninus of Florence, OP (1389-1459 AD), Archbishop & Confessor


-The Charity of St. Anthony, Lorenzo Lotto, 1542; Italy – High Renaissance, oil on panel, 235 x 332 cm, Basilica dei San Giovanni e Paolo, Venice, Italy, please click on the image for greater detail

My sister, although we did not know it then, only the symptoms of several car accidents in short succession, was suffering the effects of PSP in 2005, the year Kelly and I happened to want to be married.

Since my parents had passed eight weeks apart towards the end of 2001, my eldest sibling, my sister, my second mother, was very important to me to have in attendance.  She could not travel, and so, at the risk of my soul and marriage, I asked Kelly if we could delay until Spring of 2006 to see if my sister’s condition would improve.  It never did.  She passed in 2008.

Tearfully and most generously, Kelly agreed to wait.  In so doing, we had to give up the HOTTEST ticket for a wedding ceremony in Chicago, Old St Patrick’s Church.  There is a waiting list of years.  So, desperate for a church building, and Chicago Catholic churches scarce (understatement) on short notice for wedding Saturdays, and the Catholic Church insisting on weddings in Catholic Church churches, you have to get a dispensation otherwise, and who wants to do that, and, it may not be granted, we went begging. The gloriously beautiful Holy Family Church, now in a depressed part of the near west side of Chicago, and so with few congregants and fewer weddings, welcomed us and we became parishioners at the invitation of the pastor, who also witnessed our wedding.

He was the lone priest in this big, sadly underused, gem of a church where Mrs O’Leary, of infamy, used to be a parishioner. This pastor later quipped to us when we blurted out later, as Catholics are wont to do upon some small sacrifice, “But, our reward will be great in Heaven!!” And, he said, to this day we’re not sure if he was serious or not, “Don’t kid yourself.” This pastor, regrettably, turned out to be not one of the better priests either of us have ever met. It happens.

“If you love those who love you, what credit is that to you? For even sinners love those who love them. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. But love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High; for He is kind to the ungrateful and the wicked. Be merciful, just as your Father is merciful.” -Lk 6:32-36

Lk 17:18


– St Antoninus, from Saint Dominic’s Church in Washington, D.C., please click on the image for greater detail


-bust outside the family home of St. Antoninus Torre dei Pierozzi, Florence, Italy, please click on the image for greater detail

To mitigate the wide-spread misery caused by the taxes of the Medici, St Antoninus established a lay society, known as the ‘Good Men of St Martin’, who systematically sought out the poor and gave assistance to them.

The plague hit Florence in 1448 and 1449. Then an earthquake shook it in 1453, followed by a cyclone in 1456, and then a famine! St Antoninus was frequently seen with his mule loaded with emergency supplies, going through the streets of the city to help those in both material and spiritual need, bringing relief supplies and the succour of the sacraments.


-by Br Bartholomew Calvano, OP

St Antoninus is “…a model in this thankless charity. Saint Antoninus, a Dominican friar who lived in the early 15th century, was well known both for his contributions to moral theology and for his love of the poor. As Archbishop of Florence, he focused his attention and resources on the poor. He instructed those who established homes for the care of the suffering, whether it be from malady, poverty, or abandonment, to persevere in their care, even if those they served were ungrateful.

A prime example of the types of organizations that St. Antoninus founded was the association known as the Good Men of St. Martin. This group of laymen dispersed funds entrusted to it wherever the need was found. The primary purpose of this association, however, may seem strange to us. The first recipients of its charity were to be the shamefaced poor, a title given in 15th century Florence to those who, because of having fallen from a higher stratum of society, were too ashamed to beg and so starved in silence. Such poor only accepted charity reluctantly, and scant gratitude could be expected from them for it. Saint Antoninus’ charity, however, was too broad to be limited to only those who came seeking it.

Saint Antoninus chose to trade in, by means of charity toward the grateful and ungrateful alike, the riches he had on earth to receive a reward in heaven. In imitation of him, may we also show ourselves to be children of God through unselfish mercy and kindness to all of our neighbors.”

“Eternal God, you wonderfully blessed Saint Antoninus with the gift of wisdom. Pour out upon us, Your servants, the same spirit of understanding, truth, and peace. May we know in our hearts what pleases You and pursue it with all our strength. We ask this through our Lord Jesus Christ, your Son, Who lives and reigns with You in the unity of the Holy Spirit, one God, for ever and ever. Amen”.
– Collect for the feast of St Antoninus (10th May).

His body remains incorrupt.

Looks good for 560, not a day over 100.  San Marco, Florence, Italy.

Love,
Matthew

Apr 30 – Pope St Pius V, OP (1504-1572)


-please click on the image for greater detail


-by Br Paul Marich, OP

“For many generations, especially throughout the Middle Ages and Renaissance, several popes had negative reputations on account of their sinful lifestyles or corrupt governance. While still possessing the authority of the Vicar of Christ on earth, these popes were not living up to the life of holiness that Christ expected of Peter and his successors.

One exception in the midst of this chaos was St. Pius V, whose feast we celebrate today. A Dominican friar who reigned from 1566 to 1572, Pius made his mark in a relatively short papacy. He promulgated the catechism and missal that were formulated by the Council of Trent. He called for the praying of the Rosary when Christian naval forces were threatened by the Turks during the Battle of Lepanto. He excommunicated Queen Elizabeth I when she steered England back toward Protestantism. A legend also attributes to Pius the origin of why the pope wears white—he would not remove his white Dominican habit once elected pope!

For all that he accomplished as pope, the Church venerates him as a saint because of his virtue and holiness. Alongside his accomplishments, Pius was known to live a very austere life, rejecting many of the luxuries to which popes had been accustomed in his time. While he may have been elected the Successor of St. Peter, he never stopped being a humble Dominican friar. Prayer and penance preceded any work that he did in governing the universal Church. G.K. Chesterton, in his famous poem, Lepanto, described St. Pius V in this way:

“The Pope was in his chapel before day or battle broke.”

It can be very tempting to view our relationship with God, or our service to the Church, from a functional angle. “What am I doing? Can I make this better?” are some questions we may ask. Despite our best efforts, it is God who begins every good work in us, and it is he who brings it to completion. According to Lumen gentium, “it is evident to everyone, that all the faithful of Christ of whatever rank or status, are called to the fullness of Christian life and to the perfection of charity” through a life of holiness (40). By our union with Christ through the regular reception of the sacraments, we come to share in his holiness. Only then are we properly disposed to carry out through action what the Holy Spirit places upon our hearts.

We recognize Pius V as a saint for his life of profound holiness. He was a shining star who turned to God in charity and humility in the midst of a world of darkness. His life of holiness, prompted by the movement of the Holy Spirit, led him to do great things for the Church, the impact of which remains with us to this day. His example directs us to a life in Christ. Through lives rooted in prayer and the sacraments, we too are made ready to face whatever struggles, difficulties, or tasks that lie ahead. May St. Pius V be our model, helping us to navigate through the voyage of life.”


-remains of Pius V in his tomb in Santa Maria Maggiore, please click on the image for greater detail

Love,
Matthew

Jan 7 – law is the condition of love

“Love is the fulfillment of the law.” – Rm 13:10


-by Br Hyacinth Grubb, OP

“You should also learn to understand and—dare I say it—to love canon law, appreciating how necessary it is and valuing its practical applications: a society without law would be a society without rights. Law is the condition of love.”
-Benedict XVI, Letter to Seminarians on October 18, 2010

You don’t often hear an exhortation to “love canon law.” Like civil law, it can seem to matter only when something has gone wrong, or when it’s preventing us from doing what we want when we want. But today is the feast of St. Raymond of Peñafort, patron saint of canon lawyers, and a good day to ask: “Why canon law?”

Law is necessary to govern societies, and the Church, the Mystical Body of Christ, is truly a society. She is not merely a community organization, nor is she merely a collection of individuals who share the same personal commitments, nor is she an invisible and purely spiritual reality. The Church is the inbreaking of the Kingdom of God, the ecclesial presence of that Kingdom. It’s an imperfect presence, insofar as it’s composed of imperfect members and awaiting fulfillment in the Second Coming, but it is truly a kingdom, a society. Thus, the Church needs law, she needs legislation and judges and lawyers—and their presence reminds us of the concrete social and governmental character of Christ’s Church.

We could also recall that those in communion with the Church are unified in faith, sacraments, and governance (see Lumen Gentium 14). Moreover, “communion … is not understood as some kind of vague disposition, but as an organic reality which requires a juridical form and is animated by charity” (Nota Praevia to LG). Communion in the Church is found under the headship of the Holy Father and is given structure and order by the Church’s law. The Church has, in a real sense, a government.

Of course, the governance of the Church is unlike any other. Her essential structures, like the role of the Pope and bishops, were created not by man but by God. The ends of the Church’s governance are supernatural, and thus the concrete effects of Christian faith are often beautifully expressed in Canon Law. Take a look at a few random examples:

Can. 208: From their rebirth in Christ, there exists among all the Christian faithful a true equality regarding dignity and action by which they all cooperate in the building up of the Body of Christ according to each one’s own condition and function.
Can. 663: The first and foremost duty of all religious is to be the contemplation of divine things and assiduous union with God in prayer.
Can. 1752: The salvation of souls, which must always be the supreme law in the Church, is to be kept before one’s eyes. [This is the last sentence of the Code of Canon Law.]

We might not often think about canon law, or about the means of governing the concrete reality of the Church’s life here on earth. But today, say a prayer for canon lawyers, and give thanks to God that He has deigned to welcome us into a society as true as the Catholic Church. Saint Raymond of Peñafort, pray for us.”

Love, the condition of which is the law,
Matthew

Hope grounds us in eternity – Heb 6:19

“We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain,” – Heb 6:19


-Br Vincent Mary Bernhard, OP

St. Thomas Aquinas writes that hope is the virtue that grounds us in eternity, especially as we are tossed about by the storms of this world. “Thus a man,” he writes, “should be held fast to that hope as an anchor,” for God “wills that the anchor of our hope be fixed in that which is now veiled from our eyes” (Commentary on the Epistle to the Hebrews). Infused by the Holy Spirit, the gift of hope reminds us of the words and promises of the Lord Jesus Christ and allows us to believe that they will happen. It is easy to think of the moments of trial in the past year, making one rather pessimistic, or at best only slightly optimistic about the year to come. However, by realizing that each one of us is united to Jesus Christ and relives the mysteries of His life, we are prepared to face whatever comes as an opportunity to grow closer to God and be conformed even more into His image. This is where happiness is found: in the union with God and the enjoyment of the eternal life of the Son. The way is arduous and difficult, (Christianity is NOT for WIMPS!!!) but we hope in the promises of the Savior.

The Lord calls us to boldness and courage; He calls us from being lukewarm and sets us on fire with His charity. “I look everywhere for Your divinity,” writes Bl. Henry Suso, “but You show me Your humanity; I desire Your sweetness, but You offer me bitterness; I want to suckle, but You teach me to fight.”

Our Lord responded to Bl. Henry Suso, “away with faintheartedness and enter with Me the lists of knightly steadfastness. Indulgence is not fitting for the servant when the lord is practicing warlike boldness. I shall clothe you with My armor because all My suffering has to be endured by you as far as you are able.”

The Lord is with us as a warrior and His very life flows through our veins. Therefore, no matter the trials and challenges we face in the new year, we are prepared to endure and overcome them by renewing our hope in Him, allowing Him to stir our hearts to boldness and zeal for the kingdom of God.”

Love & Hope,
Matthew

Modern Thomism

…we will come under the final judgment of God and are subject to the constraints and possibilities of that judgment. We’re invited to avoid hell and find heaven, a view that isn’t typically welcome among our secular contemporaries, but which has implications for them as well as us. The “gentlemen’s agreement” of secular liberalism is that we ought not attempt to find public consensus upon questions of life after death or the dogmatic truth content of revealed religion. In some ways dogma is considered impolite in a secular context because it could be seen as politically or socially divisive. Although the opposite is true in some real sense because dogma tends to outlive many passing cultures and is a force of unity, vitality, and the renewal of intellectual life. Thinking through traditional dogmas invites us as modern people to think about the longstanding vitality of those doctrines—why they’re pertinent to persons throughout time and history and a stimulus for the intellectual life. Knowledge of what was profound wisdom in a forgone era is typically the best source of illumination for anyone who wishes to re-articulate the conditions of meaning for the future. The temptation in our own age is to think the opposite, as if we need to be in some kind of radical rupture with the past in order to articulate the conditions of meaning for the future. This is a pattern you find in Descartes or in the opening pages of Kant’s Critique of Pure Reason or in Nietzsche in a more radical way. But you have people who tend to be both novel and preserve the past; I think this is true of Plato. Plato was very radical, but he also wanted to preserve the heritage of the past Greek religious traditions that came before him. Aristotle, too, is typically very careful in the first book of most of his works to show the insights that come before him and then he introduces a new order of learning and thinking. In general the great medievals like Bonaventure and Aquinas show how the past has contributed to the ongoing project of what they’re undertaking. In our own era Alasdair MacIntyre has been exemplary in showing how this kind of recovery and articulation of principles allows renewed engagement with the contemporary world around oneself.

I think Thomism functions best as an identification of principles and an engagement with contemporary intellectual questions.

I may be optimistic, but I think there are many modern questions Thomism addresses and answers. Thomism helps provide a realistic philosophy of nature, what it means that there are changing substances around us that have identifiable properties by which we can provide taxonomies for the natures of things and understand the ways in which they act upon each other. Aquinas is a phenomenal student of human nature, so he takes very seriously man’s physicality and animality, but also shows his emergent rational properties and freedom in their distinctiveness. He shows there are immaterial features to human knowledge and freedom that denote the presence of an immaterial form or spiritual soul. There’s also the whole architecture of virtue ethics Aquinas provides that is increasingly having an influence in the circles of analytical ethics. His study of the cardinal virtues—justice, prudence, temperance, and fortitude—provides terrific insight into the nature of a person. We’re longing for that in a culture in which there’s a great deal of intellectual instability and nostalgia for consensus. Often people want to impose consensus artificially through politics, which is a very superficial way to gain unity. That politics pervades the university, which is in crisis because there is deep absence of consensus about reality. Aquinas’s general anthropology and moral theory can give us the basis for a much deeper agreement about what human beings are and the structure of moral life than can any identity politics.

Religion doesn’t go away when you banish it from the university. It comes back in other forms, some of which are perfectly innocuous, but others of which are very dangerous. Aquinas is very realistic about the possibilities of pathological religious behavior; he calls it superstitio, the vice of disordered religion. The human being can become, very easily, irrationally religious, as, for example, in the cases of a banal religious emotivism or religiously motivated terrorism. The great conflicts we have between religionists and secularists, it seems to me, are very helpfully addressed by the harmony of reason and revelation in Aquinas, which allows the soul to flourish because the soul is meant for transcendence. Modern secular culture is asphyxiating. The soul needs to be open to the transcendent mystery of God to really experience the full freedom of its own intellectual life, its own voluntary life, its aspiration to the good, and its deepest desires for transcendence and meaning. A culture without an intellectual religious horizon is a truncated culture, but a culture that’s religious at the expense of the intellectual life is also a very unhealthy culture—so how do you get that right? I think Aquinas really helps us understand our natural religious aspirations in a balanced way.

-George, Robert P.. “Mind, Heart, and Soul: Intellectuals and the Path to Rome” (Kindle Location 1115-1153). TAN Books. Kindle Edition.

Love & Thomism,
Matthew