A Review of "Saint among Savages," by Francis X. Talbot

     

    Saint among Savages, by Fr. Francis X. Talbot is the gripping story of St. Isaac Jogues, the great Jesuit missionary to the Native Americans in Canada and New York who was martyred in 1646. Fr. Talbot tells his story in great detail and draws from many authoritative sources, including St. Isaac’s own letters and the Jesuit Relations. 

    Isaac Jogues was born in Orléans, France in 1607. He attended the Jesuit college in Orléans and entered the order in 1624. In 1636, he was ordained to the priesthood and immediately sent to evangelize the natives in New France. The Jesuits had played a major role in missionary activities there since the early 1610s when the first permanent French settlements were formed. These Jesuits took great pains to learn the native languages and customs so that they could reach the natives more easily. They were aided in this effort by "native people who served more or less willingly as informants, tutors, and translators."[1] This method of learning from the natives "required courage, patience, and humility."[2] Fr. Jogues possessed these virtues to a heroic degree. Before long, "[h]e had mastered the Huron tongue sufficiently well to converse easily" and "was habituated to the courtesies and customs of the natives."[3] He endured sickness, hostility from natives who viewed him as a sorcerer, and difficult living conditions, but his missionary efforts were met with great success.

    Six years into his mission, however, he was captured by marauding Iroquois. The Iroquois had long been the traditional enemies of the Hurons and they treated Fr. Jogues horribly. The priest escaped, however, and found refuge with the Dutch settlers in New Amsterdam before returning to France. Since he had lost two of the necessary fingers for celebrating Mass, he had to receive permission from the Pope to continue doing so. The Pope was more than happy to grant this permission to a man who had suffered so much for the faith.

    Fr. Jogues returned to New France and was chosen to represent France in a peacemaking delegation to the Iroquois. Among these people, he was treated with respect by the Wolf and Turtle clans, but with hatred by the Bear clan who regarded him as an evil sorcerer who kept an evil spirit in a chest he had left behind in a village. On October 18, 1646, a Mohawk brave of the Bear clan invited Fr. Jogues to a certain house. As soon as he entered it, a tomahawk fell down upon his head and killed him.

    Fr. Talbot relates all these events very eloquently and dramatically. His book reads like an exciting adventure novel, but it is also very informative about the customs of different Native American tribes and their relations with the French colonists. Most importantly, however, it tells us of a man who sought to lead all these people to Christ and faced sickness, torture, starvation, and death to do so.

[1] Margaret J. Leahey, "'Comment peut un muet prescher l'évangile?' Jesuit Missionaries and the Native Languages of New France," French Historical Studies 19, no. 1 (1995), 129.

[2] Michael Welton, "Cunning Pedagogics: The Encounter between the Jesuit Missionaries and Amerindians in 17th-Century New France," Adult Education Quarterly 55, no. 2 (2005), 102.

[3] Francis X. Talbot, Saint among Savages: The Life of St. Isaac Jogues (San Francisco: Ignatius, 2002), 125.

The Second and Third Crusades.

 

The crusades are a series of very important events in the history of the Catholic Church as well as the world. There were a total of eight that spanned from the eleventh to late fifteenth century. These holy wars symbolize a great devotion to religious beliefs, a devotion so powerful that countless thousands died for their beliefs in defense of them. The first crusade ended with the conquering of Jerusalem in 1099. This paper will focus on the second and third crusade. 

    After the end of the first crusade with the conquering of Jerusalem in 1099, many of the holy armies returned to their kingdoms. “Only two princes remained in Jerusalem with their forces, while all the rest either returned home or set out to establish Christian principalities in the Mideast.” [1]  Unfortunately, this lack of protection and fortification at the City of Jerusalem made it possible for the Muslims to attack again. Although the forces of Islam were defeated by the Christians in 1099, this lack of security allowed for the Muslims to recapture Edessa in 1144. Edessa was seen as a key position due to the fact that it was the closest city to Antioch. Antioch had been taken by the Christians after much hardship and death during the first crusade in 1097. 

    In 1146, endorsement of a second crusade began to spread across Europe. “King Louis VII of France and his wife Eleanor of Aquitaine (who had substantial land holdings of her own in southern France) prostrated themselves at the feet of Bernard in Vezelay in 1146, pledging themselves and their vassals to go on the crusade.” [2] Thus the begun the second crusade, but so did the disaster. Queen Eleanor insisted on accompanying her husband with his army on the crusade. She brought all of her ladies-in-waiting with a great abundance of luggage, which slowed the entire procession. Eventually, when the crusaders did arrive in Jerusalem they were met with great resistance. “By this time, the emperor in Constantinople feared the crusaders more than he feared the Turks, and had reached a treaty with the Turks, who were consequently free to concentrate on the westerners.” [3]  The German and French armies were in disagreement and would not fight together, so the Turks were able to attack each army at a separate time. Overall the second crusade was a complete disaster. 

    The third Crusade began in 1187 when the Muslims reclaimed Jerusalem and saw the participation of many renowned historical figures. These included the Turkish general Saladin, Richard the Lionhearted, and Philip II. “Richard was born in 1157, the son of Kind Henry II of England and Eleanor of Aquitaine, thereby receiving a heritage of stubbornness and strong will. In 1189 Henry died and Richard was crowned King of England.” [4]  Upon being crowned king, Richard sold a great deal of what he owned and then immediately set off to fight in the crusades. “The English bureaucracy functioned well and Saladin tithes came pouring in, but according to the royal clerk, Roger of Howden, Richard ‘put up for sale everything he had'. Castles, titles, official offices – whole towns were all sold off – and the proceeds added to an impressively large treasury. His officials went about getting the biggest and best ships available.” [5] Richard captured Cyprus from the Moslems, which later became an excellent base for crusading forces. 

    In 1191 crusading forces besieged the town of Acre, which was a port directly outside of Jerusalem. “The allied armies captured Jerusalem’s port town of Acre, but the ordeal of laying siege cost them at least half of their men (mostly through disease), and those who remained seemed little disposed to fight on.” [6]  After this victory Philip II returned home with his men, so it was only Richard the Lionhearted who remained. Richard was a man of action, hence the name “Lionhearted”, so he immediately began the next step in capturing Jerusalem. The Christians fought a number of battles along the Mediterranean cost in hopes of reaching Jerusalem. 

    There were a number of intense battles between King Richard’s forces and Saladin’s. “Saladin decided to launch a major attack on September 7 at Arsuf. Richard held his men in tight discipline to wear down the Turkish cavalry. The brunt of the attack was borne by the Knights of St. John in the rear.” [7]  These brave nights broke the Turkish ranks and Richard led a series of charges as well. Thus, what at first seemed would be a defeat for the Christians, turned into their victory. In another battle Saladin tried to take back Jaffa. Saladin attacked with a force of seven thousand men against Kind Richard’s two thousand. 

    Despite the crushing odds facing Richard, he fought with great bravery and resolve. “For more than half the day his infantrymen fought off the charging horsemen. By mid-afternoon, Richard was actually able to lead an offensive attack. Saladin was so impressed by Richard’s bravery that when he saw Richard fall as his horse was killed under him, he sent a groom leading two fresh horses as a present from one king to another.” [8] The Turkish forces eventually retreated back to Jerusalem. After this battle, Kind Richard became gravely ill and both his own forces and that of Saladin’s were heavily exhausted. This caused them to sign a three-year truce, which gave pilgrims the right to visit Jerusalem in peace and allowed the Christian forces to keep the cities they had conquered. 

    “Beyond a doubt, the crusades, with their battles and military expeditions, played their part in the alienation between Christianity and other religions.” [9] The second and third crusade ultimately showed the world that Christians would still take up their cross's and follow the call of Christ to defend Christianity. Yes, there were several disasters and setbacks that occurred during these events, but also great perseverance and bravery. The actions of Richard the Lionhearted and his men were selfless as well as heroic, so heroic that they were recognized and praised by their enemy. We should all take inspiration from the heroes of the crusades and defend our faith whenever we are called to…

Bibliography:

Vidmar, John. The Catholic Church Through The Ages. New York: Paulist Press, 2014.

Carrol, Anne W. Christ the King Lord of History. Charlotte, NC: TAN Books, 1994.

Billings, Malcolm. “The Crusades: Classic History Series: The War Against Islam 1096-1798.” Stroud: The History Press, 2016. eBook:https://web.s.ebscohost.com

Jaspert, Nikolas. “The Crusades.” New York: Routledge, 2006. eBook:https://web.s.ebscohost.com

[1] Vidmar, John. The Catholic Church Through The Ages. New York: Paulist Press, 2014, 132.

[2] Carrol, Anne W. Christ the King Lord of History. Charlotte, NC: TAN Books, 1994, 169.

[3] Vidmar, John. The Catholic Church Through The Ages. New York: Paulist Press, 2014, 132.

[4] Carrol, Anne W. Christ the King Lord of History. Charlotte, NC: TAN Books, 1994, 174.

[5] Billings, Malcolm. “The Crusades: Classic History Series: The War Against Islam 1096-1798.” Stroud: The History Press, 2016, Chapter 5. eBook:https://web.s.ebscohost.com

[6] Vidmar, John. The Catholic Church Through The Ages. New York: Paulist Press, 2014, 132.

[7]Carrol, Anne W. Christ the King Lord of History. Charlotte, NC: TAN Books, 1994, 175.

[8]Carrol, Anne W. Christ the King Lord of History. Charlotte, NC: TAN Books, 1994, 175.

[9]Jaspert, Nikolas. “The Crusades.” New York: Routledge, 2006, Concluding Chapter. eBook:https://web.s.ebscohost.com

A Book Review on The Communist Manifesto

For this semesters book review I chose to read The Communist Manifesto. It was written by the German philosopher Karl Marx, edited by Friedrich Engels and originally published in 1848. This book today has come to be recognized as one of the worlds most influential political documents. I greatly enjoyed this critically acclaimed book and found it very interesting. I will give a brief overview of the contents and discus my final thoughts on the book. 

    The Communist Manifesto begins by giving a recount of the history of the working class and how they have built society. It begins by stating: “The history of all hitherto existing society is the history of class struggles.” [1]  Karl Marx states that ever since the beginning of civilization there has been a constant class struggle. The freeman and the slave have both broke their back working for their king to live a lavish life of comfort. “In the earlier epochs of history, we find almost everywhere a complicated arrangement of society into various orders, a manifold gradation of social rank.” [2]  Karl then says that the modern bourgeois society has resulted from this. Now it is strictly the proletarians (working class) against the bourgeois (wealthy class). 

    Karl Marx next goes on to recall how the bourgeois class has come to accumulate so much power in modern times at the extent of the proletarians. The unification and structure of nations has added to the power that the bourgeois have been able to accumulate. “More and more the bourgeoisie keeps doing away with the scattered state of the population, of the means of production, and of property. It has agglomerated population, centralized means of production, and has concentrated property in a few hands.” [3]  Political centralization has allowed the many provinces and kingdoms with different systems of government to be brought together under one nation. This in turn has led to the spread of bourgeoisie power. “The bourgeoisie, during its rule of scarce one hundred years, has created more massive and more colossal productive forces than have all the preceding generations together.” [4]

    The Industrial Revolution has only added to the influence of the bourgeoisie class as well. “Subjection of nature’s forces to man, machinery, application of chemistry to industry and agriculture, steam-navigation, railways, electric telegraphs, clearing of whole continents for cultivation, canalisation of rivers, whole populations conjured out of the ground—what earlier century had even a presentiment that such productive forces slumbered in the lap of social labour.” [5]  Karl Marx claims that the power of the bourgeoisie only continued to grow and is now so powerful that even the bourgeoisie class does not know what to do. The only thing that they know what to do with this power is to keep feeding the system, so that they become more powerful at the expense of the proletariat class. 

Then, Karl Marx makes the statement of how the growth of industry has helped the bourgeoise class in their rise of power. By the massive growth of the Industrial Revolution workers have grown in number. “But with the development of industry the proletariat not only increases in number; it becomes concentrated in greater masses, its strength grows, and it feels that strength more. The various interests and conditions of life within the ranks of the proletariat are more and more equalized, in proportion as machinery obliterates all distinctions of labor and nearly everywhere reduces wages to the same low level.” [6]  Wages for the working class greatly fluctuate with the invention of new technologies. However, since there were such a great numbers of workers they were able to form unions and go on communal strikes in order to receive better treatment. Marx states that while now and then the riots were successful, it wasn't long before the wages would return to the same rate. 

Next, Karl Marx introduces the terms of communism and shows how it is here to help the proletariat struggle. He says that the Communists are different from other working-class parties in two distinct ways. They are: “1. In the national struggles of the proletarians of the different countries, they point out and bring to the front the common interests of the entire proletariat, independently of all nationality. 2. In the various stages of development which the struggle of the working class against the bourgeoisie has to pass through, they always and everywhere represent the interests of the movement as a whole.” [7]  The aim of the Communists is to overthrow the bourgeoisie and make the proletariat a dominant political class in society. Karl then says that the theory of communism is the abolition of private property. 

Overall I greatly enjoyed this book. It is a fascinating read and one that shows how Communism can be appealing to many. However, history shows the destruction and terror that Communism really brings about. Communism seeks to abolish religion, therefore making the state its citizen's god. Communism is therefore against the Catholic Church and we must reject it. “The Church has rejected the totalitarian and atheistic ideologies associated in modern times with ‘communism.” [8]

Bibliography:

Marx, Karl and Engels, Frederick. The Communist Manifesto. New York: International Publishers, 1948. ISBN 13 978-0-7178-0241-8

[1] Marx, Karl and Engels, Frederick. The Communist Manifesto. New York: International Publishers, 1948, Page 9. 

[2] Marx, Karl and Engels, Frederick. The Communist Manifesto. New York: International Publishers, 1948, Page 9. 

[3] Marx, Karl and Engels, Frederick. The Communist Manifesto. New York: International Publishers, 1948, Page 13. 

[4] Marx, Karl and Engels, Frederick. The Communist Manifesto. New York: International Publishers, 1948, Page 13. 

[5] Marx, Karl and Engels, Frederick. The Communist Manifesto. New York: International Publishers, 1948, Page 14. 

[6] Marx, Karl and Engels, Frederick. The Communist Manifesto. New York: International Publishers, 1948, Page 17-18. 

[7] Marx, Karl and Engels, Frederick. The Communist Manifesto. New York: International Publishers, 1948, Page 22. 

[8]Catechism of the Catholic Church. 2nd ed. New York: Double Day, 1997, 2425. 

The Different Music Styles: Hispanic church music, and English Church Music

     Growing up in the US, I was exposed to Engish masses when I was around ten. Hearing the major differences in musical styles of different masses allows a person to truly love and understand the beauty of music within the Church. Different cultures also go into this music, which is brought out by the congregation. Hispanic-style mass music provides more of a home and community-style feeling to the masses, while English masses tend to provide a more regal and structured style to the Church. This is not to say that either version is bad, but just an analysis of different cultures and their effects on the Church.

  

Gregory Shemitz, A mariachi band plays music during a Spanish-language Mass marking the feast of Our Lady of Guadalupe at Resurrection Church (Dec. 12, 2021, Farmingville, New York) 

  To speak first in Spanish style masses, as mentioned before, there is a homey feeling that comes from the music. In almost every experience I've had with Spanish masses, at the very basic, the choir consists of a guitar, tambourine, and singers. There are no attempts at layering the music with different parts and voices; while it may happen, it happens less often. Often they will have a stringed instrument or the rogue flute be added into the mix, allowing a unique flavor to the music. This may seem like a negative at first, but there is also a lack of vocal training as well within the choirs; this actually is a positive because there are so many different people who want to join the choir to sing for God; while they may not sound the prettiest, they are using everything they have for the Lord. Everything together brings this unique feel to the mass; everyone within the congregation is singing these songs since it is one chorus line that everyone is singing, and the guitar works as a drone in a sense since when verses of music are done, the guitar will continue to play until the music stops. I've had the experience of playing my church's choir with a violin; providing a new flavor to the music is great. Music within the choir is often sung without note references as well; people have a sheet with the song's words in front of them, then they figure out the rhythm and sound of the song together as they go. It is a unifying experience for all within the mass.

    English Style mass music can appear to be the opposite of Spanish style, but that does not mean it does not have fruits from it either. Most English masses consist of a more average choir of different voices that are layered on each other to bring together the composer's intended harmony. Being in English masses brings this sense of unity, and age to the Church. The music has a structure; the choir sings their parts as written on them and doesn't out-sing other parts when it is not called for. While the feeling of Spanish masses is homey, this is regal; it makes the church feel like a 2,000-year-old tradition. It helps bring the feeling that this is a tradition handed to us by Jesus, and we must honor him with beauty and structure. While flutes and orchestras can be added, they are in different parts, not as one unifying chorus.

    These masses help bring out the most of one's culture through the Church, allowing us to see God's unifying presence in our lives and the lives of others worldwide. A person should attend different masses to experience the different feelings and practices within them. That said, while music may differ among the different styles of masses, music allows the church to be brought together like no other.

Paenitentiam Agere: the Need for the Practice of Interior and Exterior Penance Encyclical of Pope John XXIII

    Penance in the modern world, even amongst Catholics is not widely practiced, much less understood.  Many attribute this to the changes after Vatican II, however this document was presented to the bishops present just before the opening of Vatican II's meetings.  Pope John XXIII expressed his desire that this fundamental principle not be forgotten and serve as a guiding force during the council meetings.  This was to implore the grace of God to guide and instruct those gathered praying for the intention that "the faith, the love, the moral loves of Catholics may be so re-invigorated, so intensified, that all who are at present separated from the Apostolic See may be impelled to strive actively and sincerely for union, and enter the one fold of the Shepard."[1]

    

    After instructing the audience of bishops to pay head to his requests for themselves, he asks also that they invite the clerics and laymen in their archdiocese to join in this spiritual communion of prayer and sacrifice.  As a Good Shepard, Pope John XXIII explains the need for penance to begin in ones heart and then be brought forward in exterior works, less those works be sterile and fruitless.  By turning away from sin one needs to also be incline towards the Good of its Creator through justice and charity.  This practice of penance is not just for the "great sinners" but necessary for all who wish to reserve their baptismal innocence by keeping their wayward passions under control and regaining grace when it has been lost. [2] 

    In this exhortation Pope John XXIII explains the benefits accepting suffering in this life in a spirit of reparation and love by "the acceptance from God in a spirit of resignation and trust of all life's sorrows and hardships and of everything that involves inconvenience" in the performing of ones duties of state in life.[3]  Right there is an example of Christian dignity and charity which binds all the baptized together in one family, as Jesus said; "by this will all men know that you are my disciples, if you have love for one another."[John 13:35] This serves as an example for each other and for the modern world at large.  Benno Alexander Zuiddam points out the necessity of penance in non Christian cultures throughout history as a means of reconciliation and harmony. [4] As well as going above this to embracing voluntary penances that serve as a means of increases the fruits of Divine Love and compunction.  These actions should flow first and for most from an interior detestation for sin and the desire for amendment through Confession and the Eucharist.

    This encyclical was written not only for the bishops present in 1962, but for all Catholics seeking to be true disciples of Christ.  Penance is the fruit of an ongoing conversion, a re-assimilation to Christ whom we chose each day as our Savior.  In a comment on St. John the Baptists preaching, Anton Klooster says "the call to repent: according to the circumstances of our lives the word "repent" will speak to us differently" and recall to mind that it serves an invitation to the kingdom of God. [5] May the sprit of Pope John XXIII enflame the hearts of all Christians to exemplify this saving truth. 

[1] Pope John XXIII, Encyclical on the Need For the Practice of Interior and Exterior Penance, Paenitentiam Agere, (1 July, 1962), §25.

[2] Paenitentiam Agere, (1 July, 1962), §13.

[3] Paenitentiam Agere, (1 July, 1962), §30.

[4] Benno Alexander Zuiddam, "Repentance and Forgiveness: Classical and Patristic Perspectives on a Reformation Theme," In die Skriffling, 56 no 1 (2022):3, at In die Skriffling,  http://www.indieskriflig.org.za/index.php/skriflig.

[5] Anton ten Klooster, "Repent for the Kingdom of Heaven is at Hand!" (Mt 3:1 and 4:17): Conversion in the Gospel and the Christian Life," Journal of Moral Theology vol. 10 (2021): 56, at Journal of Moral Theology, https://jmt.scholasticahq.com/issues. 

Book Review For The Dark Night of the Soul

        

    Within one's faith, there are moments where one feels connected with the Lord; they understand that he is ever present and never disconnected from us. While the purpose of our faith is to know that God is with us, we do not always feel that way. Sometimes, it feels as if we are isolated and disconnected from the world around us. The Poem by St John of the Cross, The Darkest Night of the Soul, it describes the first steps of purification that one must go through before their final steps within Purification. In this book, St. John discusses the two nights in the darkest night, their roles in purification, and the unity one obtains with god through these nights.

    While this poem may be one of relative shortness, that does not mean that it does not contain deeper understandings within its creation. It must also be understood that The Dark Night is the second night of purification to become unified with God. This night is the hardest because it remains the last stage before one arrives at unity with God. It must also be stated that the dark night does not refer to a singular moment within the time of one's life where one battles the imperfections within themselves but can span over years until one is rid of their imperfection. ST. John of the Cross himself had a commentary regarding the poem. He gave an example regarding a person's spiritual journey and the feelings of passion and success that they feel within their spirituality. [1] There lies a reason for a dark night, which comes from the ego's fault, as we see within the topic of passion. It is because a person chooses within their spiritual life to search for pleasure instead of grace that they fall victim to the ego; for example, one can choose to pray for many hours of the night, but that prayer is lost if the only consultation one is seeking from that prayer is praise from others. This can be seen as an illness as pride takes over life, but not everything can be seen as the darkest night in one's life. It is up to the individual to see themselves on this path; while God will always forgive you, you must choose to embark on this journey. Along with these imperfections, there becomes the preparation for one's senses to be purged during this night, known as the passive night of sense, and the passive night of spirit. 

    The Passive night of sense is the process in which we purge our senses from our physical attributes and accommodate them for the spirit.[2] There can be no unity with God if we do not acknowledge all that is wrong with us. It must be said that the purpose of this acknowledgment does not mean that we should wallow in pity and see our sins as something only holding us back; it is meant to free the commencing soul to become free. With the examples mentioned above regarding the ego, the ego can keep us blind from our sins and the problems that lie within our souls. The passive night of the spirit is God's preparation for our souls to be united with him[3]. The purpose of these processes is for us to be united with the Lord. God is working on us during this night, preparing us, and it is because God is preparing us that we may feel powerless; we're not in charge, and relinquishing that control is not easy. We must never forget that we are flawed beings, we may be created in goodness as all things are, but that does not mean we are perfect, so for the preparation of our soul to be united with God,  these processes are necessary for our unification with the Lord. The purpose of the Dark Night is not for us to feel alone and isolated, knowing all of our flaws; its purpose is that of what it brings after, which is unity. The world is not ruled by evil, and good will always prevail; if we look at the dark night as a single event within our lives, it can stick out as an evil act, but unifying it with the rest of the goodness within the world, shows that it is necessary. 

    The purpose of the darkest night is a great thing to remember. Many people throughout history have found their lives at their lowest point, thinking there is no recovery. While not every experience everyone has maybe the darkest night, it shows us that there is light beyond this darkness. I think it's also a great reminder of our flawed nature; St. John of the Cross's discussion of beginners and their passions helps remind us that we are not reserved from those experiences; they are events that will be experienced within our lives, feeling better than others, believing that we know more than others as well.

    The Darkest Night, while a major event within our spiritual journeys and lives, is a reminder of a greater message that, in the end, there is light in the darkness. There is a constant reminder of God's love in every aspect of our lives; the darkest night is an example. It is also a reminder of the purification of the soul that everyone must go through to obtain unity with the Lord. It is a process that no one wants to go through due to the vulnerability they feel during the moment, but we must open ourselves to this pain and grow from it. The Dark Night of the Soul is a great read concerning meditation in one's life, thinking about their shortcomings and ways to become more powerful than their flaws.

[1] St. John of the Cross, Dark Night of the Soul, 3rd ed, (Image Books, 1959)

[2]“St. John of the Cross.” Touchstone: A Journal of Mere Christianity, vol. 18, no. 10, Dec. 2005, p. 42. at EBSCOhost, search.ebscohost.com/login.aspx?direct=true&AuthType=ip,cpid&custid=s9245834&db=aph&AN=20374383&site=ehost-live&scope=site.

[3]Muto S. "Embracing the Dark Night of the Soul," The wisdom of St. John of the Cross and St. Teresa of Calcutta can help pastors uncover the truth of their essence in God. (2020 Aug) pg.25–31. at https://search.ebscohost.com/login.aspx?direct=true&AuthType=ip,cpid&custid=s9245834&db=aph&AN=144704485&site=ehost-live&scope=site

Spiritual Exercise of St. Ignatius of Loyola: Book Review

                                                                                                                                                                                                                

    Saint Ignatius of Loyal was a master of the spiritual life and gifted with discernment of spirits.  Turning from a life of active military, St. Ignatius used his gifts and talents to help others reach God in a personal way through the use of the intellect and will.  He developed the Spiritual Excises as method of discernment and spiritual enrichment.  Just as person is inclined to exercise their body and mind, so should a person exercise their soul.  

                                

    Although the original method was designed to be done by an individual on a retreat guided by a director, it has since been widely accepted as an appropriate guide for all people in any walk of life.  The translator, Fr. Thomas Corbishley, SJ points out the importance of keeping in mind, wherever a person may be, the exercises are intended to be prayed not read.[1]  The layout is simple, beginning with a brief description of what the "Fundamental Principles" are including guides to examinations of conceince, confession and communion.  The method proposed by the saint is intended to increase the retreatants awareness of ones sins, the greatness of God and knowledge of the Divine Will in ones life.  This knowledge in not an intellectual pursuit but a "to foster the experiential knowledge of (or even better the desire for) God that is expressed through the movement's of the heart."[2] The movement's of heart are the ultimate fruit of proper discernment. 

                           

    After the introduction, the book breaks up four weeks with each days agenda.  The general layout involves a subject of mediations and special considerations.  He begins with a detailed explanation of different ways of praying with the material as a guide for the recipient.  Additionally he gives some caveats to those struggling and how the director should pursue should the individual find himself too far from the course.  As this may be an indication he is either not ready or not suitable for these sorts of exercise's.  

    In the back of the book, Ignatius provides and index of "Rules for Discernment" that accompany each each week.  These provide further assistance in the retreatants experience of God and the evil one.  In order to progress forward, one must be aware of the threats and counter attacks.  These "Rules" describe "consolation" vs "desolation" depending on the state of soul the person is in and how the "good spirits" and "bad spirits" will influence.  Interestingly though, the influence that Ignatius described is not in the affect or feeling but the "interior motion" these spirits have on the souls.[3] The significance in this is that the individual will be able to use their intellect to discern which spirit is acting on them and then utilize their will to act according to Gods will.  All relationships require effort and practice.  This book is a simple but profound enrichment to any person to takes their spiritual life seriously and desire to enter into the fullness of a personal relationship with God.

[1] Ignatius of Loyola, The Spiritual Exercises of Saint Ignatius of Loyola, trans. Thomas Corbishley, (Mineola, New York: Dover, 1963), 9. 

[2] Peter Tyler, "Raising the Soul in Love: St. Ignatius of Loyola and the Tradition of Mystical Theology," Religions 13 no 11 (2022): 6, at MDPI, http://www.mdpi.com/journal/religions.

[3] Kevin Leidich, "Every Increase in Faith Hope and Charity: Understanding Ignatian Consolation", The Way 61 no 2 (April 2022): 62, at The Way, http://www.theway.org.uk/

Anton Bruckner's "Christus factus est."

 

    The great Austrian composer Anton Bruckner is best known for his symphonies, but he was also a very devout Catholic who wrote some of the finest sacred music of his time. Pope Benedict XVI once said that a "simple, solid, and genuine faith . . . lies at the foundations of Bruckner's music," and that listening to it "is like being in a great cathedral, observing its imposing structural framework surrounding and elevating us, which stirs up emotion.”[1] The great conductor Bruno Walter said that “Bruckner’s work seems to tell of the inner world of a saint.”[2] These qualities are certainly present in his Masses and motets, and these works lift the soul to God as only the work of a man truly dedicated to his faith can do. 

    One of the greatest of these works is the Christus factus est, a choral setting of St. Paul's famous words to the Philippians, "[Christ] became obedient unto death, even death on a cross. Therefore, God has highly exalted him and bestowed on him the name which is above every name" (Phil 2:8-9, RSVSCE). In Bruckner's day, this passage was the Gradual for Holy Thursday and this motet was probably written to be sung as such. The cadences, dynamics, and vocal changes throughout the work reflect the meaning of St. Paul's words in a beautiful, edifying way. At the words "usque ad mortem" (unto death) the key changes to a somber F minor. Then, the bass voices seem to descend into the depths of the earth as they utter the words "mortem autem crucis" (even death on a cross). The rest of the chorus repeats these words in a fading diminuendo and sink into silence. This silence continues for a whole measure to signify Christ's silence in the tomb. Then come the words "propter quod et Deus exaltavit illum" (therefore, God has exalted Him). Here, the chorus starts soft and low on the scale, but rises in a great crescendo and upward cadence, first in D-flat major, then in E major. At the E major repeat, the chorus shouts the words "exaltavit illum" (exalted Him) in a jubilant fortissimo to signify Christ's Resurrection and glorification. Through these musical and vocal techniques, Bruckner conveys the sorrow and solemnity of Christ's death and the heavenly joy of His Resurrection. 

    This choral masterpiece is a beautiful expression of Bruckner's faith in God and reverence for the mystery of Christ's death and Resurrection. To Bruckner, "the word mystery had a distinctly Christian sense and meant not an insoluble conundrum but a contemplative dimension to the spiritual life."[3] To convey spiritual sorrow and joy so convincingly in the same motet is the work of a soul closely attuned to this "contemplative dimension" and accustomed to experiencing both the sorrow and the joy that comes from contemplating these events that wrought our salvation. 

[1] Pope Benedict XVI, "As Within a Great Cathedral," L'Osservatore Romano, Weekly Edition in English (2 November 2011), 4, quoted in Daniel J. Heisey, "Spirituality in Bruckner's Symphonies: Insights from Maestro Manfred Honeck, Sacred Music 141, no. 1 (2014), 28. 

[2] Bruno Walter, Of Music and Music-Making, trans. Paul Hamburger (New York: Norton, 1961), 17, quoted in Daniel J. Heisey, "Spirituality in Bruckner's Symphonies: Insights from Maestro Manfred Honeck, Sacred Music 141, no. 1 (2014), 29. 

[3] Daniel J. Heisey, "Mystery in Bruckner's Eighth Symphony," Sacred Music 142, no. 4 (2015), 18. 

 

St. Teresa of Avila lived in the 1500s in Spain. She belonged to the Discalced Carmelite Order and was a reformer of her community. She began living her religious life in grave mediocrity, but underwent a deep conversion and made great progress in the spiritual life. She is a mystic and a reformer of her religious order. 

St. Teresa of Avila’s Interior Castle was written under obedience and with a very cautious humility. She was asked to simply write on prayer. [1] St. Teresa uses the analogy of a castle to explain the life of prayer of a soul. She describes seven different rooms in the castle. Each room or mansion is a different level of union of the soul with God.

In the first room, one learns that a castle exists and begins to explore prayer as a conversation instead of only memorized petitions. At this level, the soul is very easily distracted and tempted. In the second room, the soul is capable of hearing God speak to it through persons and books. This soul is very receptive as it is beginning to understand, but in this stage there are also many attacks from the enemy.

In the third room, the soul brings forth action from what it has heard and understood of God. At this level, the soul must work arduously to cultivate humility of heart, otherwise there is a great temptation to grow prideful of good works. In the fourth room, the soul experiences consolation in prayer. This soul seeks quiet and recollection to enjoy being in the presence of God. In the fifth room, the soul enters into a prayer of union where it cannot be tempted or distracted. The flesh has no power over this soul which seeks to satisfy itself with transcendental goods alone.

In the sixth room, the soul longs to be in heaven and has pity for all those who do not know the Lord. The soul in this stage has a very delicate conscience and is sensitive to what offends the Lord. In the seventh room, the soul desires to remain on earth indefinitely to serve the Lord. This soul is absorbed in God and even seeks suffering to live in communion with Christ.

This book is a powerful insight on the capacity man has for union with God. It seeks to inspire prayerful souls and guide those who are already walking on the path of holiness to continue their pursuit. St. Teresa uses the image of a castle or mansions which brings the idea of prayer into a daily civilian atmosphere.[2] This speaks of the importance of prayer, not only for cloistered religious, but for all peoples. Interior Castle is a spiritual classic which has a lesson to teach every heart. 

[1] Katherine Greib, “Teresa of Ávila: The Interior Castle,” Theology Today 62, no. 2 (2005), 230.

[2] E.W.T. Dicken, “The Imagery of the Interior Castle and its Implications,” Ephemerides Carmeliticae 21, no.1 (1970), 201.

Dei Filius, a Document of the First Vatican Council

  

 

  In 1869, the First Vatican Council met to bring resolution to questions that had been left unanswered at the Council of Trent as well as to address new issues and errors which had arisen in the years since the last council. [1] However, in 1870 the Franco-Prussian war put the council on hold and it was never resumed. [2] Hence, even though the council planned to cover many issues, only two Dogmatic Constitutions were produced: Dei Filius and Pastor aeternus. [3] 

    The constitution Dei Filius contains too much information to be covered in detail in this blog post; therefore, this post is only a brief summary of its contents.

    Dei Filius begins by explaining that God promised to be with and assist the Church until the end of time. This is made clear particularly through the different ecumenical councils which the Church has convened throughout history; Dei Filius lists some of the benefits arising from the councils, such as clarification of doctrine, refutation of errors, better instruction for the faithful, and more complete unification of the Church as a whole.

    Next, the council explains ignorance or rejection of the teachings of the councils have resulted in heresies through which many people have lost their faith. The spread of rationalism and the belief that Scripture has kept Christ and Christianity from the lives of individuals and nations. Departing from Christ has led the world to stray from what is good, right, and just. Christians have not been unaffected by the rise of atheism, pantheism, rationalism, and materialism; because of these "-isms," many Christians misunderstand and distort the doctrine of the Church.

    In response to this confusion, the First Vatican Council was convened to proclaim truth and refute errors. This proclamation of the teaching of Christ shall be done by the pope and the bishops of the world in communion with him.

 

    The first chapter explains that the Catholic Church believes in one God who is the creator of all other things which exist. God really exists; he is simple, distinct from the universe, greater than all other beings, and completely happy in himself. God created the spiritual and material world, not to bring himself happiness, but to show his perfections. Moreover, God has complete knowledge of all creation and continues to watch over it.

    The second chapter deals with divine revelation. This chapter explains that the Church believes that human beings can come to know God through human reason, but God also revealed himself through divine revelation. From revelation, we can know with certainty things not available by human reason.

    The Council of Trent asserted that revelation is contained in the Bible and in unwritten tradition; both of these have been passed down from Christ himself. The old Latin Vulgate edition of the Bible contains all the books which are sacred and canonical; these books are sacred because they were authored by the Holy Spirit, not because the Church approved them. Scripture has been misinterpreted by many people; the true meaning of Scripture always agrees with the interpretation of the Catholic Church. Also, Catholics cannot interpret Scripture contrary to the unanimous opinion of the Fathers of the Church.

 

    Faith is the subject of the third chapter. Faith is a supernatural virtue by which we believe the truths of revelation on the authority of God, not on the authority of our reason. A person is obliged to submit one's intellect and will to God because he is truth itself and our creator, but faith still ought to be in accord with reason. It is for this motive that miracles and prophecies occur, that our human reason can see the almighty power of God and confirm our belief in revelation.

    The faith that is needed for salvation, for pleasing God and gaining eternal life, is achievable only with the aid of the Holy Spirit; hence, faith is a gift from God which can be accepted or denied. When a person accepts faith, he gives obedience to God and works with God's grace. Through faith, a person believes the truths found in Scripture and Tradition which the Church declares as dogma or which is commonly held to be Church teaching by the "universal magisterium." The Church was founded in order to profess and guard the truth of revelation.

    The holiness, stability, growth, and goodness of the Catholic Church demonstrates her divine mission; she constantly invites nonbelievers to Catholicism and reassures Catholics that their faith has a solid foundation. The witness of the Church is aided by God who calls each person to himself. The gift of faith means that Catholics have no reason to doubt or leave Catholicism.

    Chapter four speaks about faith and reason. The Church has taught that we can know God through reason to a certain degree. However, God's mysteries cannot be known clearly by reason alone; thus, revelation is necessary for proper knowledge of God. Hence, faith is above reason, but reason and faith are never in contradiction. God is truth himself, so any apparent contradiction of reason and faith is due to either a misunderstanding of doctrine or to faulty reasoning. For this reason, any human philosophy or other reasoning which is contradictory to the Church's teaching is condemned.

    Faith and reason build each other up; faith keeps human reason from error and reason develops the science of doctrine. Thus, the Catholic Church fosters sciences and arts since they can lead people to God. However, these sciences and arts should not conflict with Church teaching, since Christianity is not just a philosophy, but a divine revelation of dogma.

 

    After these four chapters, there follow the canons; the canons clearly state what Catholics are obligated to believe. Catholics must believe that God is the creator of spiritual and material things and that spiritual things exist. They must believe that God is not synonymous with creation and that God created all things out of nothing. Catholics must must believe that God can be known through human reason. They must believe that divine revelation is possible and that human beings can know supernatural things by revelation Also, Catholics must believe that all the books of Sacred Scripture listed by the Council of Trent are sacred and inspired by the Holy Spirit.

    In addition, Catholics must believe that faith is distinct from natural knowledge and that it should be accepted on God's authority, not on the authority of human reason. They must believe that divine revelation can be shown to be true by miracles and that grace is needed for faith. Catholics cannot affirm that human reason can make arguments which require belief. Catholics must believe that revelation is needed in order for doctrine can be completely and clearly understood. Catholics cannot affirm that philosophy and science can show the teaching of the Catholic Church to be error. They also cannot affirm that Church doctrine can be changed or reinterpreted.

    Finally, the document concludes by exhorting all Christians to eliminate and avoid error and to promulgate truth.

    If people think of the First Vatican Council, they often think of the primacy and infallibility of the papacy which was discussed in Pastor aeternus, but the council was also concerned with other, deeper matters which were dealt with in the document Dei Filius. [4] Indeed, Dei Filius guided theological development from the 1870s until the Second Vatican Council. In a way, Vatican II was merely a continuation of the work which the First Vatican Council had begun. [5] Since Dei Filius is Apostolic Constitution produced by the Pope and the magisterium with the intent of proclaiming doctrine, this document has binding authority on all Catholics; [6] therefore, all Catholics are required to adhere to its contents. [7]
      






[1]Rino Fisichella, "Vatican I's Teaching as Timely as Ever,"  L'Osservatore Romano Weekly Edition in English, (13 September 2000), 10.
[2] "Introduction to First Vatican Council," at Eternal Word Television Network, at www.ewtn.com.
[3] Fisichella "Vatican I's Teaching as Timely as Ever," 10.
[4] Vatican I, Dogmatic Constitution, Pastor aeternus (18 July 1870), at Eternal Word Television Network, at www.ewtn.com.
[5] Fisichella "Vatican I's Teaching as Timely as Ever," 10.
[6] "Papal Documents," at Eternal Word Television Network, at www.ewtn.com.
[7] "Papal Documents."

"The Nun's Story": A Movie Review

 "The Nun's Story" is a powerful and thought-provoking movie that sheds light on the life of a nun in the Catholic Church. The film, directed by Fred Zinnemann, is based on the novel of the same name by Kathryn Hulme and stars Audrey Hepburn in the lead role. Kathryn Hulme's 1956 book, The Nun's Story, chronicles the journey of Belgian Gabrielle van Mal as she becomes a nun in the 1920s, works as a missionary nurse in the Congo, and leaves her convent after seventeen years during the Second World War to volunteer for the underground resistance. [1]

The film centers around Gabrielle van der Mal, played by the legendary Audrey Hepburn, who decides to join the convent of the sisters of Charity of Jesus and Mary. As she goes through rigorous training and becomes a full-fledged nun, Gabrielle faces various challenges and conflicts that test her faith and dedication to the Church. The movie portrays her struggles as a woman in a dominant religious institution, encounters with other nuns, and her service as a nurse in the Belgian Congo.

One of the film's most striking aspects is the portrayal of the role of women in the Church. The movie shows nuns' struggles in a patriarchal system that limits their freedom and agency. Like many other nuns in the convent, Gabrielle is expected to follow strict rules and submit to the authority of the male priests and bishops. She is not allowed to question their decisions or express her own opinions, and her individuality is suppressed in the name of serving God. I did find her decrement throughout the movie motivating. Though she endured her share of suffering and selfish desires, she shows the fluctuations of a religious sister discerning God's will, for she can look for the good life.

Despite these challenges, Gabrielle remains committed to her faith and calling as a nun. She performs her duties with great devotion and selflessness, and her spiritual journey is portrayed with depth and sensitivity. Audrey Hepburn delivers a powerful performance, conveying her character's inner conflicts and emotional struggles with nuance and subtlety. Not until World War II, sister Luke takes leaving the convent seriously. The movie does a lovely job of showing her desire to please God until she relies on her call to serve the wounded outside the convent.

One of the most exciting aspects of "The Nun's Story" is the historical context in which it is set. The movie takes place during World War II, a time of great upheaval and conflict that profoundly impacted the Church and the role of women within it. The war significantly impacted the Church, leading to changes in how it operated and the role of nuns and priests in society. Since humans construct, maintain, and change religious orders, I observe monasticism changes by exploring individuals' roles. In her article Sonja Bezjak says, "But as Stark and Finke put it: "doing the work of a teacher, nurse, or social worker was never seen as having special religious rewards." These were: "the separated life in a religious community, the daily devotions, the habit which resulted in instant recognition and special treatment by a laity who acknowledged the greater holiness of the religious" [2] The war had a significant impact on the Church, leading to changes in the way it operated and the role of nuns and priests in society.

Many religious institutions were forced to close or operate underground during the war due to Nazi persecution. Like many other organizations, the Catholic Church had to navigate a complex and dangerous political landscape, and nuns played a crucial role in providing humanitarian aid and support to those affected by the war. In "The Nun's Story," we see Gabrielle serving as a nurse in the Belgian Congo, witnessing firsthand the devastating impact of war on the local population.

Overall, "The Nun's Story" is a captivating movie that portrays a woman's role in the Church. It raises crucial questions about the limitations and expectations placed on women in religious institutions and challenges the viewer to reflect on the meaning of faith, devotion, and individuality. It is highly recommended for anyone interested in exploring these themes. It is a powerful and thought-provoking film that offers a nuanced portrayal of a woman's journey of self-discovery in the Catholic Church during World War II. It offers a unique perspective on the role of nuns in a historical context and highlights the challenges they faced in a patriarchal system.