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Learning truth from fiction

I picked up a copy of Father Elijah on one of my recent bookstore trips (for the kids, honest!) and, as has been my practice of late, picked it up from my reading pile in lieu of some more heavy spiritual reading.  I’ve seen quotes from the book smattered here and there and while I’m not at all big on the apocalyptic genre of literature I figured this would at least be a light and entertaining read.

Let me first say that to get through this book you almost have to be Catholic, or at least quite open to the Catholic point of view across a variety of subjects – the author makes no pretense of a C.S. Lewis-esque “mere Christianity” – the main character is Catholic through and through.  To be honest, it took me a while to get used to such unvarnished expressions of orthodox Catholic faith; when I noticed this I knew I wasn’t quite getting what I had expected.  Since this isn’t a book report, I’ll condense the story to this: chapter after chapter I witnessed someone tempted and tortured, sometimes almost to the breaking point, but always falling back to find strength in Christ through his weakness.  I kept thinking to myself, “you know, I’m making this whole thing out to be way harder than it really is”.

Towards the end of the book the main character, Father Elijah, is having a rather intense discussion with an angel.  In this discussion I finally got the message.  Elijah, beaten, exhausted and spiritually worn out says to the angel, “I want to die.”  The angel replies, in a statement that struck me like a cold hand, “Now we can begin.”

For when I am weak, then I am strong. — 2 Cor 12:10

I’ve been spending these last few months trying to figure out a way to be a “normal” Catholic.  I know that for some, in particular I imagine cradle Catholics, that concept seems pretty strange.  Forget not that I spent the first twenty-some years of my life with no religious formation at all, so even as I increase my book smarts I can be downright street stupid when it comes to the day-to-day living of this Catholic life.  This all runs back to one seemingly infinitesimal event in the very beginning of my life as a Catholic.

Not altogether long out of RCIA – we’re talking months here, not years – I was invited to the rectory to have dinner with the priests at my then-parish.  It was a wonderful way to expose someone deeply contemplating the priesthood to what life is like for priests outside of office hours.  Dinner was had and we sat down to some Scotch and conversation.  I remember not how we got there nor even what the exact topic was, but I made some sort of rather flat statement of how things ought to be done – according to the book.  One of the priests laughed a bit and said, “well remember, you’re still a zealot – that’ll wear off after a while.”  A zealot – i.e. someone not quite completely sober and mature in his judgment.  That statement, probably only part-serious, struck me to the core and made me wonder, “do I really know what I’m getting myself into?”  This question was not just about the priesthood, but about the very axis on which my life was spinning, my life as a Catholic – maybe in my zeal to “do it right” I’d missed some more pragmatic solutions.  A seed was planted.

As I said, I’ve been spending the last few months trying to figure out how to be a “normal” Catholic – not “nominal”, just “normal”.  It’s very easy for me to go way overboard on something – easier, in fact, than to do something with moderation.  There has been a constant tension in my life, to strive for the extra-ordinary and be judged odd or live in the “normal” if slightly above average and blend in.  I’ve been wondering, “is what I’m doing too much?  Am I asking too much of myself and those around me?  Am I trying to solve the world all on my own?”  So some of the more peculiar things (the major offices of the Breviary, fasting on Fridays, etc.) I’ve picked up over the years got packed away – useful experiments, but something from which it was time to move on.

Then I read this book.  It was supposed to be something that just relaxed my mind from the stressful day and helped form my now-very dormant writing skills.  It wasn’t supposed to change my life, it wasn’t even supposed to scratch the surface.  But to read Elijah over and over again coming back to the Lord for strength and solace and guidance, to see him take on those particularly Catholic practices like fasting, praying the Breviary or imploring help from the saints … And then realizing there is nothing wrong or odd or immature about this.  All this striving for “normal” has been a striving for precisely not-normal.  Sometimes, despite the fact you’re the only one around doing something, you just might not be way off on a tangent somewhere.

Then I read those two lines above, and my mind went to the quote from St. Paul.  The lesson doesn’t fit cleanly into words, but it goes something like this:  God gave us all a gift – use it, even if nobody around you is.  Don’t try to find the geometric center of life in all aspects – Christianity, at its core, is an extreme calling.  We are asked to give up everything and then have faith that it will be given back to us tenfold (I think, in particular, of the Parable of the Talents, Mt. 25.14-30).  If you find yourself drawn to something just a little bit out of the ordinary, a little deeper than usual, take a step out in faith and try it.  The world needs those who are willing to be extraordinary for Christ.

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A new Feast day for the whole Church?

Via NLM:

His Eminence Antonio Cardinal Cañizares Llovera, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, announced this monday his intention to ask the Holy Father, in this Year for Priests, to extend the Feast of Jesus Christ the Eternal High Priest (D.N.J.C. Summi et Æterni Sacerdotis) to the Entire Church (source: Religión Confidencial).

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Lenten Spiritual Exercises begin in the Vatican

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Wow, do I feel like a slug…

Wow.  That is all.

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God vs. family

In our RCIA session this morning we were talking about this morning’s first reading, from Deuteronomy 26:4-10, where the Israelites are commanded by Moses to offer their firstfruits to the Lord as an offering in thanksgiving for all He had done.  The discussion made its way to the fact that “firstfruits” is also saying “the best of what you have” – i.e. that we give to God our best, not giving Him something inferior and keeping the best for ourselves.  From there it made its way to the point that we must not put anything – or anyone – before God.  One of our catechumen posed the concerned question (paraphrased), “does that mean we have to put God before our own family?”  I don’t think I did a sufficient job with the answer then but I’d like another crack at it here.

In short, the answer is “yes”.  But, of course, there is far more to the answer than just one word.  The short answer comes from the very first Commandment:

I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage.  You shall have no other gods before me. (Deut  5:6-7)

The word “gods” here means not only spiritual creatures, entities in ancient myths or superstitions.  It is well understood to extend to any thing or person one ahead of God in priority.  So yes, one must always put God before all else, even one’s own family.  This answer is both direct and rather shocking to those who have lived life centered around their family.  It can seem an incredibly large drop to the family from first place to second.  It can, further, seem an almost impossible request – perhaps even a devaluing of the family and an elevation of God to a position in contention with the family.  The simple answer becomes quickly not so simple.

The longer, harder-at-the-start, answer is that the question is a false dichotomy.  “How’s that?” you say.  The question proposes an either-or situation when, in fact, none exists.  Even in the case of the mother of the seven martyred brothers in 2 Maccabees 7 (if you do not know the story, it is an excellent one to read to illustrate my point) the separation between love of God and love of family is shown to be a false one.

But how is that so?  Let us first start with a short reflection:  if God is One and God is Love, then in the end there is truly only one Love of which we partake and to which we can aspire.  What does that mean in this case?  Look deeply into the question and you will find that to love your God is to love your neighbor, to love your family and to truly love your family is to love God.  So there is no true act of love for God which would ever be an act against love for one’s family.

The difficulty, if I may make the conjecture, is that we often project from the love we know – love of friends, love of family – onto the love we hope to know – the love of God, the love who is God.  This is another area where Christianity turns our process upside down.  We are asked, instead of deriving God-love from familial-love to come to a new understanding of familial love by starting at the true love of God.  It is in this complete agape – self-giving – love that we find the complete unity of love of God and love of family.  They are, indeed, the same if we allow ourselves to start with God.

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Church signs

I know, it doesn’t seem like much of an Ash Wednesday topic, but as we’ve covered quite thoroughly here I’m wired a little strangely.  With that out of the way…

On the way to my house I pass a very proper non-denominational church with a very prominently displayed sign right near the road.  They clearly take pride in making sure there are witty statements on broad display – they even left a very fond farewell notice for the previous sign-poster-person (what do you call that position anyway, a Minister of the Signage?).  For the past week or so they have had this statement on display, “One person praying is more effective than ten preaching.”

As Lent has approached I’ve been mulling over that statement quite a bit.  We often see the tension between the “do-ers” and the “pray-ers” in the Church, from the earliest Martha vs. Mary comparisons to present day pro-life discussions about whether it is better to pray for conversion or witness to women on abortuary sidewalks.  Now, this being Lent with our focus on prayer, fasting and abstinence, you’re probably expecting me to go for agreeing with the above sign-statement.  I do.  And I don’t.

First, yes, Catholicism is a religion of “both-and” rather than “either-or” so I recognize the positive value of the “both” approach.  But this statement is clearly positing one over the other, straining towards but not quite completely suggesting that it is better.  With my Dominican leanings I’ve had to wonder, “then what does that say for preaching?”

Rather than continuing to circle around the question, let me put it shortly here.  Prayer is, without a doubt, the most powerful weapon we have in our arsenal against the forces of this world.  Without it we walk naked into the most dangerous battle in history, nearly begging the Enemy to strike us.  But then I’m reminded of Luther’s most hated Epistle, where James tells us “faith without works is dead” (James 2:17).

There are a plethora of quaint sayings I could quote here and I’m sure at least one or two have flitted through your mind if you’ve made it this far.  Let me turn one slightly on its ear:  “We are given two ears and one mouth, that we might listen more than we speak.”  Indeed, I say, let us listen with the ears of our heart, with the ears of faith.  But let us then speak what we have heard and offer words of encouragement.  Let us take this time of Lent to draw nearer to God, but at the same time let us draw others closer to Him as the chances allow.  God does not cease to present to us people with needs merely because it is Lent.

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Some numbers *should* scare you

I’m going to leave the commenting on this to Danielle Bean.  Let me only say that the numbers are stark, and there is much the Culture of Death has to answer for starting with this video.  Pray.

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Ways of speaking

At tonight’s RCIA class one of the sponsors spoke up more fully than he has before.  As he spoke strongly and softly about the Scriptures the thought crossed my mind, “he doesn’t sound like a Catholic”.  Then a further thought came, “and how sad a statement is that?”  The Bible is, as a friend loves to say, a Catholic book yet we have ceded controlling interest to our Protestant brethren – to the point even where if someone makes a concerted Scriptural defense of a matter of Catholic doctrine one wonders if he wasn’t Protestant at some point in his life.  That, simply, will not do.

The Scriptures are a gift given by God to the Church and through the Church to the world – let us again look upon the Word in all its glory.  Let us read, rejoice and be filled.  Let the eyes of your soul feast upon the Word, just as the body consumes the Eucharist and the soul is strengthened.  Even as we labor to recover our liturgical heritage, let us at the same time reclaim our literary heritage – that heritage given by God for the salvation of souls.

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Modernism and Religious Life, they don’t mix

I am frequently amazed when people are able to put into succinct form what would take me pages of rambling to even begin to approach saying.  Fr. Powell, OP really gives a great explanation of why modernism is so poisonous to religious life and in turn why its spread has done such great damage to that life in the current day and age.  In just a few short paragraphs he condenses much of his background and, if I might wax without a shred of humility, shows just how dangerous a well-formed Dominican can be to heresy.  Normally I hate quoting the summary statement, but in this case he’s done such an excellent job of segmenting the issue that it’s all I can do:

What we must do at every level is re-establish the notion that intellect, will, reason, emotion, etc. are all divine gifts oriented toward our divinization though Christ.  Nothing can stand above faith as the source and summit of our life in Christ, but every gift we have received as well-loved creatures can stand along side faith in order to clarify, enlighten, and distinguish.

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Mark Shea on Revelation as Liturgy

Not bad for a guy who is adamantly not involved in liturgical concerns.  You can’t love the Church and not think long and hard about Her Liturgy.

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