Paul Zalonski: September 2010 Archives

We are all pilgrims; we are all called to seek the face of God; we are all called to follow the Divine Other; we are called to dine richly on the divine gift of the Eucharist, the Food for the journey (viaticum) and to rest on the heart of Christ. I remember my religious superiors telling me that in making a pilgrimage Saint Ignatius of Loyola laid more emphasis on what happened to one's heart during the pilgrimage than merely getting to the destination. While getting to a holy place is important it ranks second to the conversion of heart that is hoped for during the pilgrimage experiment. How true. It wouldn't matter if you got to Santiago de Compostella or not if your heart wasn't radically changed according to the mind of Christ. My dream is to make the pilgrimage to the great shrine of Saint James, the place of the Lord's friend; I pray for the grace that my heart be turned inside-out. In the meanwhile, I'll make the road to the confessional my walk in the Way of Christ. The pope sets the stage for a pilgrimage spot is and how we Catholics are to be as welcoming as Christ is to the pilgrim. Read a portion of the Pope letter to the bishop and people of Compostella:

With great pleasure I would like to express my spiritual closeness to the congress participants to encourage and accompany them in carrying out a pastoral task of such great importance in ecclesial life. I will personally make a pilgrimage soon to the tomb of the Apostle Saint James, the "Lord's friend", in the same way that I have made my way to other places in the world which many of the faithful visit with fervent devotion. In this regard, from the beginning of my pontificate, I have wanted to live my ministry as the Successor of Peter with the sentiments of a pilgrim who travels over the roads of the world with hope and simplicity bringing on his lips and in his heart the saving message of the Risen Christ, and strengthening his brothers in faith (cf. Lk 22:32). As an explicit sign of this mission, my coat-of-arms includes the pilgrim's shell, among other elements.

In these historic moments in which we are called, with greater force if possible, to evangelize our world, the riches offered to us by the pilgrimage to shrines should be highlighted. First of all, for its great ability to summon and bring together a growing number of pilgrims and religious tourists, some of whom are in complicated human and spiritual situations, somewhat distant from living the faith and with a weak ecclesial affiliation. Christ speaks to all of them with love and hope. The desire for happiness that is imbedded in the soul finds its answer in Him, and human suffering together with Him has a meaning. With his grace, the noblest causes also find their complete fulfillment. As Simeon met with Christ in the temple (cf. Lk 2:25-35), so too a pilgrim should have the opportunity to discover the Lord in the shrine.

For this purpose, efforts should be made so that visitors may not forget that shrines are sacred places in order to be in them with devotion, respect and propriety. In this way, the Word of Christ, the Son of the living God, can ring out clearly, and the event of his death and resurrection, the foundation of our faith, can be proclaimed completely. Very careful attention should also be given to welcoming the pilgrims, by highlighting, among other elements, the dignity and beauty of the shrine, the image of "God's dwelling... with the human race" (Rev 21:3), the moments and spaces for both personal and community prayer, and attention to devotional practices. In the same way, it can never be stressed enough that shrines should be lighthouses of charity, with unceasing dedication to the neediest through concrete works of solidarity and mercy, and constant readiness to listen, favoring in particular the faithful's reception of the Sacrament of Reconciliation and taking part worthily in the Eucharistic celebration, making this the center and apex of all the pastoral activity of the shrines. In this way it will be made manifest that the Eucharist is indeed the pilgrim's nourishment, the "Sacrament of the God who does not leave us alone on the journey but stays at our side and shows us the way" (Homily on the Solemnity of Corpus Christi, May 22, 2008).

In fact, different from a wanderer whose steps have no established final destination, a pilgrim always has a destination, even if at times he is not explicitly aware of it. And this destination is none other than the encounter with God through Christ in whom all our aspirations find their response. For this reason, the celebration of the Eucharist can really be considered the culmination of the pilgrimage.

As "God's co-workers" (1 Co 3:9), I exhort all of you to be dedicated to this beautiful mission so that through your pastoral care, you will favor in pilgrims the knowledge and imitation of Christ who continues to walk with us, enlighten our lives with his Word, and share with us the Bread of Life in the Eucharist. In this way, the pilgrimage to the shrine will be a favorable occasion to strengthen the desire in those who visit it to share the wonderful experience with others of knowing they are loved by God and sent to the world to give witness to that love.

Benedictus PP. XVI

In the Pope's Weekly Sunday Angelus Address (September 26, 2010) he spoke of Saint Vincent de Paul. Sunday's gospel of the parable of the rich man and Lazarus gave Benedict XVI a perfect context by which to teach that us that "God loves the poor and raise them from their abjection; secondly, that our eternal destiny is dependent upon our behavior, it is up to us to follow the path God has shown us in order to achieve live, and this path is love, understood not as emotion but as service to others in the charity of Christ," and further the Pope said:

"By a happy coincidence, tomorrow (9/26/2010) we will celebrate the liturgical memorial of St. Vincent de Paul, patron of Catholic Charities, which marks the 350th anniversary of his death. In France of 1600, he touched with his hand the sharp contrast between the richest and poorest. In fact, as a priest he was able to attend both the aristocratic circles, campaigns, as well as the slums of Paris. Driven by the love of Christ, Vincent de Paul was able to organize stable forms of service to the marginalized people, giving rise to so-called "Charitees," the "Charity," i.e., groups of women who put their time and property available to more marginalized. Among these volunteers, some chose to devote themselves completely to God and the poor, and thus, along with St. Louis de Marillac, St. Vincent founded the "Daughters of Charity," the first female congregation to live their consecration "in the world," among all the people, the sick and needy."

Strive to live content in the midst of those things that cause your discontent. Free your mind from all that troubles you, God will take care of things. You will be unable to make haste in this [choice] without, so to speak, grieving the heart of God, because he sees that you do not honor him sufficiently with holy trust. Trust in him, I beg you, and you will have the fulfillment of what your heart desires (St. Vincent de Paul, Letters).

Rejoice, O barren one, who had not given birth; for the behold you have conceived clearly the one who is the dawn of eh Sun Who was about illuminate the whole universe, blighted with sightlessness. Shout in joy, O Zachary, crying in favor, truly, the one to be born is a Prophet of the High. (Troparion, 4th tone)

On the Byzantine liturgical calendar, today is the feast of the Conception of Saint John the Baptist. The Eastern Church, at least the Churches with a Greek origin, keeps three conception feasts:  Our Lord (March 25), Our Lady (December 9) and the Baptist (September 23). The Latin Church only keeps two. 

Calendar study will tell you that only the Savior has a perfect 9-month gestation period; Our Lady is a day under (September 8) and the Baptist, a day under (June 24). The liturgical calendar of the Latin Church places the conception of Mary on December 8, the feast of the Immaculate Conception of the Blessed Virgin Mary.

The theology for today's feast is rooted in the biblical narrative of Zachary and Elizabeth, a couple who had no children and therefore in the eyes of the world plagued by divine disfavor. All of their lives Zachary and Elizabeth begged God to send them a son.  Providence heard their prayer and in His plan and mercy for all, ordained that the dawn of salvation would be effected by the birth of John through the agency of the barren Elizabeth. The Church calls John the Prophet and Forerunner of Jesus, the Savior of the world.

Other significant divinely merciful births to barren women who are a significant part of the Divine Plan of Salvation are  Isaac son of Sarah and Samson born to the wife of Manoah (Samson's mother is not named in Scripture).

I couldn't follow the Pope's UK trip after very early Friday morning so I find myself reviewing the magnificent papal event. If you've not read Benedict's UK addresses, I highly recommend that you do so. What follows are some of the stunning thoughts of the Holy Father from an education gathering at St Mary's University College. I have to say, when I was in the Catholic school system as a student and as a teacher, the idea of becoming a saint, or at least using the word 'saint'  never crossed my mind. Sad to say. Sure we spoke about virtue, grace, sin, sacrament, love, God but we may have talked around the idea of becoming a saint which is not a good thing. BUT becoming a saint has a new currency in my life. The tenderness and clarity of the Pope's address to the youth is nothing but beautiful. The are resonances in the talk of Sts Benedict, Francis, Dominic and Ignatius of Loyola, and Fr Giussani. Here are some excerpts, emphasis mine.

It is not often that a Pope, or indeed anyone else has the opportunity to speak to the students of all the Catholic schools of England, Wales and Scotland at the same time. And since I have the chance now, there is something I very much want to say to you. I hope that among those of you listening to me today there are some of the future saints of the twenty-first century. What God wants most of all for each one of you is that you should become holy. He loves you much more than you could ever begin to imagine, and he wants the very best for you. And by far the best thing for you is to grow in holiness.

Perhaps some of you have never thought about this before. Perhaps some of you think being a saint is not for you. Let me explain what I mean. When we are young, we can usually think of people that we look up to, people we admire, people we want to be like. It could be someone we meet in our daily lives that we hold in great esteem. Or it could be someone famous. We live in a celebrity culture, and young people are often encouraged to model themselves on figures from the world of sport or entertainment. My question for you is this: what are the qualities you see in others that you would most like to have yourselves? What kind of person would you really like to be?

When I invite you to become saints, I am asking you not to be content with second best. I am asking you not to pursue one limited goal and ignore all the others. Having money makes it possible to be generous and to do good in the world, but on its own, it is not enough to make us happy. Being highly skilled in some activity or profession is good, but it will not satisfy us unless we aim for something greater still. It might make us famous, but it will not make us happy.

Happiness is something we all want but one of the great tragedies in this world is that so many people never find it, because they look for it in the wrong places. The key to it is very simple - true happiness is to be found in God. We need to have the courage to place our deepest hopes in God alone, not in money, in a career, in worldly success, or in our relationships with others, but in God. Only he can satisfy the deepest needs of our hearts.

Not only does God love us with a depth and an intensity that we can scarcely begin to comprehend, but he invites us to respond to that love. You all know what it is like when you meet someone interesting and attractive, and you want to be that person's friend. You always hope they will find you interesting and attractive, and want to be your friend. God wants your friendship. And once you enter into friendship with God, everything in your life begins to change. As you come to know him better, you find you want to reflect something of his infinite goodness in your own life. You are attracted to the practice of virtue. You begin to see greed and selfishness and all the other sins for what they really are, destructive and dangerous tendencies that cause deep suffering and do great damage, and you want to avoid falling into that trap yourselves. You begin to feel compassion for people in difficulties and you are eager to do something to help them. You want to come to the aid of the poor and the hungry, you want to comfort the sorrowful, you want to be kind and generous. And once these things begin to matter to you, you are well on the way to becoming saints.

In your Catholic schools, there is always a bigger picture over and above the individual subjects you study, the different skills you learn. All the work you do is placed in the context of growing in friendship with God, and all that flows from that friendship. So you learn not just to be good students, but good citizens, good people. ... Always remember that every subject you study is part of a bigger picture. Never allow yourselves to become narrow. The world needs good scientists, but a scientific outlook becomes dangerously narrow if it ignores the religious or ethical dimension of life, just as religion becomes narrow if it rejects the legitimate contribution of science to our understanding of the world. We need good historians and philosophers and economists, but if the account they give of human life within their particular field is too narrowly focused, they can lead us seriously astray.

A good school provides a rounded education for the whole person. And a good Catholic school, over and above this, should help all its students to become saints. I know that there are many non-Catholics studying in the Catholic schools in Great Britain, and I wish to include all of you in my words today. I pray that you too will feel encouraged to practise virtue and to grow in knowledge and friendship with God alongside your Catholic classmates. You are a reminder to them of the bigger picture that exists outside the school, and indeed, it is only right that respect and friendship for members of other religious traditions should be among the virtues learned in a Catholic school. I hope too that you will want to share with everyone you meet the values and insights you have learned through the Christian education you have received.

Matthew collected tolls and customs,
Shunned for his work and his dishonesty, Till one day Jesus stood before him, Looked in his face, and told him, "Follow Me!" All that he'd spent his life acquiring, All that he'd scraped and saved and stopred away, Now was no longer worth desiring, Compared with Jesus, Truth and Life and way.

Some of the righteous were offended
That grace should come to such a sinful man. In hopes their hearts might be amended, Jesus explained so they could understand: "Just as the doctor treats the ailing, And passes by the healthy and the whole, So to the stumbling and the failing
I come to offer healing to the soul."

Lord God, who chooses the unworthy,
Who once called out to Matthew, "Follow Me!"
Transform our weakness into glory
And our conceit into humility.
Teach us to know--and to believe it--
That Your unchanging love cannot be earned,
But as Your children we receive it
As did the prodigal when he returned.

Come, all in need of hope or healing,
Come, sick and weak, despondent or ashamed,
Come, bitter, faithless and unfeeling,
Turn your steps home again and be reclaimed!
And you, self-righteous and unbending,
Cast off your pride and your hypocrisy.
Come, leave your life for life unending,
As Matthew did when he heard, "Follow Me!"

(Text by Gail Gillispie)

On the plane to Scotland this morning the Pope held the typical Q&A session with reporters. THE more important of the Q&A, in my opinion, is noted below. The questions are vetted prior to the asking.

Question:

The UK, like many other Western countries - there is an issue that you have already touched on in the first answer -it is considered a secular country. There is a strong atheist movement, even for cultural reasons. However, there are also signs that religious faith, particularly in Jesus Christ, is still alive on a personal level. What can this mean for Catholics and Anglicans? Can anything be done to make the Church as an institution, more credible and attractive to everyone?

Answer: 

I would say that a Church that seeks to be particularly attractive is already on the wrong path, because the Church does not work for her own ends, she does not work to increase numbers and thus power. The Church is at the service of another: she serves, not for herself, not to be a strong body, rather she serves to make the proclamation of Jesus Christ accessible, the great truths and great forces of love, reconciling love that appeared in this figure and that always comes from the presence of Jesus Christ. In this regard, the Church does not seek to be attractive in and of herself, but must be transparent for Jesus Christ and to the extent that she is not out for herself, as a strong and powerful body in the world, that wants power, but is simply the voice of another, she becomes truly transparent for the great figure of Christ and the great truth that he has brought to humanity. The power of love, in this moment one listens, one accepts. The Church should not consider herself, but help to consider the other and she herself must see and speak of the other. In this sense, I think, both Anglicans and Catholics have the same simple task, the same direction to take. If both Anglicans and Catholics see that the other is not out for themselves but are tools of Christ, children of the Bridegroom, as Saint John says, if both carry out the priorities of Christ and not their own, they will come together, because at that time the priority of Christ unites them and they are no longer competitors seeking the greatest numbers, but are united in our commitment to the truth of Christ who comes into this world and so they find each other in a genuine and fruitful ecumenism.

At one point in the Pope's homily in Glasgow, Scotland, today he said:

The evangelization of culture is all the more important in our times, when a "dictatorship of relativism" threatens to obscure the unchanging truth about man's nature, his destiny and his ultimate good.  There are some who now seek to exclude religious belief from public discourse, to privatize it or even to paint it as a threat to equality and liberty. Yet religion is in fact a guarantee of authentic liberty and respect, leading us to look upon every person as a brother or sister. For this reason I appeal in particular to you, the lay faithful, in accordance with your baptismal calling and mission, not only to be examples of faith in public, but also to put the case for the promotion of faith's wisdom and vision in the public forum. Society today needs clear voices which propose our right to live, not in a jungle of self-destructive and arbitrary freedoms, but in a society which works for the true welfare of its citizens and offers them guidance and protection in the face of their weakness and fragility. Do not be afraid to take up this service to your brothers and sisters, and to the future of your beloved nation.

A few ideas to consider based on what said above:

• notice: the pope speaks about the evangelization of culture, not only evangelization;
• understand: relativism has become dictatorial in all ways, particularly in its approach truth, how it understands true happiness and man's eternal destiny is questioned, abused and rejected as unimportant for the 21st century person;
• question: why and in what ways have some people relegate God, honest intercourse between faith and reason and human dignity to the sidelines, what are the avoiding?, and why do voices of dissent get more credence than eternal truth;
• question: has religion lost its ability to guarantee authentic human liberty?, how can we propose otherwise?;
• question: why do Catholics shy away -perhaps even intimated from making their voice heard in the public square--from talking about their faith in Christ as the supreme savior of all of humanity?;
• how any true notion of what true welfare of people is be neglectful of the unborn, the elderly, prisoners, children, the poor and homeless, etc?

Lord our God, you brought the Picts and Britons to acknowledge of the faith through the teaching of Saint Ninian, the bishop: in your goodness, listen to our prayers: grant that we who have received from him the light of your truth may remain strong in faith and active in works of charity.

"Saint Ninian, whose feast we celebrate today, was himself unafraid to be a lone voice. In the footsteps of the disciples whom our Lord sent forth before him, Ninian was one of the very first Catholic missionaries to bring his fellow Britons the good news of Jesus Christ. His mission church in Galloway became a centre for the first evangelization of this country." (Pope Benedict XVI, September 16, 2010, Glasgow, Scotland)

Let us remember the Holy Father and the people of Scotland today. May the saints of Scotland intercede for them before the Throne of Grace.

This week in Rome the Communio Internationalis Benedictinarum (CIB) for a congress, their 6th, on "Hope in Benedictine Spirituality."

Benedictine nuns and sisters from Europe, Africa and America are attending the meeting. The CIB is meeting on the Aventine Hill at the Primatial Abbey of Saint Anselm (known in Italian as Sant'Anselmo), home to the Abbot Primate , Notker Wolf (pictured left) who heads the confederation of Benedictine monks and nuns, the Pontifical Liturgical Institute, the Mabillion Institute and the college for theological studies for those preparing for ordination, earning degrees in theology and monastic studies (the general link for all these institutes for higher learning is here).

Zenit ran an interview today with Sister Maricarmen Bracamontes de Torreon, a Benedictine sister from Mexico who talked to aspects of hope and how understanding this virtue is key in Benedictine spirituality, and thus for all Christians. Sacred Scripture instructs us to look at how God works with us, that is, He gazes on us with faithfulness, compassion and mercifully. Looking to the holy Rule, Saint Benedict tells us "not to despair of God's mercy" (4.74). Sister Maricarmen said the participants are keenly aware that there is "only one Benedictine heart beats at the bottom of our universal diversity, and on the other, there is no doubt that we are going through a historical moment of darkness and we need a light, precisely like St. Benedict, which shines on high and gives us clarity in the midst of darkness." 

Two questions of the interview are worth thinking about here on the Communio blog:

ZENIT: Can we then speak of a reflection from a holistic-rational perspective?

Sister Bracamontes: The Benedictine way leads to a process of integration that embraces the different dimensions of the human conscience: cognitive (the mind), affective (the heart), ethics and morals (the will and all its capacities), religious (the soul).

This integration enables us to love in a unified way and it is the condition to advance on the path of conversion. "However, the workshop where we must practice all these things diligently is the enclosure of the monastery and stability in the community" (Rule of Benedict, 4.78). The monastic dynamic animates the processes of integration in those who live in the "monastery," which is the place where we ask God with the most insistent prayers to bring to completion the divine work of our lives: that they all may be one.

If we persevere, trying to live in the "conversatio," the experience of God's unconditional love gradually integrates all the dimensions of our being, and thus we become unified in ourselves and in the diversity and plurality that characterizes us. The result of all this is that we live with transparency and consistency, that we do not separate our judgments from our feelings, or our conduct from our belief. In this way, our integrity and social and personal responsibility will not allow us "to say one thing and do another," or to establish ourselves in a life of contradictions and inconsistencies.

ZENIT: At present the Church is facing difficult moments. Does it call for hope?

Sister Bracamontes: Obviously. I think that some sectors of the Church have slipped up in the dialogue with the signs of the times that was so encouraged by the Second Vatican Council.

Those signs have revealed that for centuries, both in the society as well as the Church, efforts were dedicated to contain diversity and plurality, so characteristic of humanity. There are many human groups, with different views of reality; they are arriving on the first plane and ask that they be recognized, respected and integrated. The new methods of understanding and of discovery of humanity leave antiquated the old systems of relationship based on dominion, submission and marginalization. These systems of the past considered some human beings superior to others, based on race, gender, social class, ideology, religion, etc.

In face of a clearer awareness of the common dignity of all human beings, the absence of dialogue between those who are open to the signs of the times and those who continue to adhere to visions of the past and close their mind and heart to the historic change that we are experiencing, calls for hope.

From a perspective of faith, we are conscious and are convinced that the whole of humanity, with its differences, has been created with equal dignity in the divine image and likeness. We are children of God and sisters and brothers among ourselves in Christ, who is our peace (Ephesians 2:14), and in him all discrimination and marginalization is overcome (Galatians 3:26-28). From this awareness we hear the call and we open ourselves with wisdom and maturity to our world with its urgent need to recognize diversity, to promote integration and to encourage dialogue and participation. Hence, many challenges arise.

You'll get a better sense of what I am talking about if you watch the Religion and Ethics NewsWeekly article called the "Photographer Monk," which highlights the good work of Abbot Barnabas Senecal. For him, the photographer engages in a practice of monastic mindfulness that finds him being aware of God's presence today, with me and with the world as Saint Benedict tells us to do. He's spiritually, fraternally and intellectually nourished by taking and gazing upon pictures because they are tools to communicate, but gifts for seeing the daily activity of God and man and woman. For him, and certainly for me, photography helps us to see something God wants us to see anew. What does Christ want me to see in thus-and-such image?

There's also an extended interview with Father Abbot Barnabas here.

The great thing about this story is that it reminds us of the need for beauty in our lives. Something Father Michael Morris at Dunwoodie Seminary always reminded me of. Plus, Abbot Barnabas keeps a live the tradition of monks doing art and advancing cultural sensibility. Where would we be without our monastic artists?

This story about the abbot made me think of the last talk the Pope gave to artists in 2009. At that time Benedict reminded us that an artist has a vocation (ministry?) to know and to engage infinity: the true, the beautiful, and the good; the artist's vocation is about an engagement with reality that scientists don't have because art shows us humanity's desire for its ultimate destiny. The artist, unlike any other vocation save for the priesthood, shows the life of the soul and its that reaches out, grasps and desires to understand. My experience and perhaps yours too, is that an artist lives in friendship with his or her artwork. It is not mere blood-sweat-and-toil but a genuine flourishing of communion. Likewise, the artist is contemplative in his or her search for God and happiness and shows us the horizons --if there are any limits of the search--  in their medium. For the Pope, and I hope for us, there is a belief that an artist lives a vocation given by God. Hence, the making of art is not a career opportunity for money, power and fame, it is not about a person's escape into an irrational, deceitful, superficial realm but art "fills us with new hope, gives us the courage to live to the full the unique gift of life."

Abbot Barnabas' brief interview doesn't talk about transcendent power of beauty in art, but I think he would agree that nothing replaces beauty's search for the infinite in our lives and the transformative power it has for heart and mind, faith and reason of humanity. My intuition is that the abbot's sensibility tends toward the harmony between being truly human and the reality of the beautiful is made concrete in snapping a photo for the sake of whole person and not just for the sake of being creative.

Let me draw this reflection to a close by appealing to the Pope's closing closing remarks to the artists when he said something important that I think bears repeating about art because the abbot also intimated it, and it is useful for our lectio:

... it opens up and broadens the horizons of human awareness, pointing us beyond ourselves, bringing us face to face with the abyss of Infinity, can become a path towards the transcendent, towards the ultimate Mystery, towards God. Art, in all its forms, at the point where it encounters the great questions of our existence, the fundamental themes that give life its meaning, can take on a religious quality, thereby turning into a path of profound inner reflection and spirituality. This close proximity, this harmony between the journey of faith and the artist's path is attested by countless artworks that are based upon the personalities, the stories, the symbols of that immense deposit of "figures" --in the broad sense-- namely the Bible, the Sacred Scriptures. The great biblical narratives, themes, images and parables have inspired innumerable masterpieces in every sector of the arts, just as they have spoken to the hearts of believers in every generation through the works of craftsmanship and folk art, that are no less eloquent and evocative.

The following flyer is being distributed by the lay ecclesial movement Communion and Liberation this weekend as a humble attempt to understand, in a serious way, what the Ground Zero-Mosque building proposal means in light of our saying we believe that Jesus Christ makes a difference in the way we live and see reality around us, and how He is truly present among us. If we really believe that Christ abides with us, then how do you (we) evaluate value of the current Christian-Muslim-unbeliever tensions? Do we, as believers, assess reality according to the way everyone else does, or do we Christians assess reality in a new way, in the way Christ sees reality?

The proposed construction of an Islamic center and mosque at Ground Zero has resulted in the outrage of many Americans and the recent public discussion about "Islamophobia" in America. These events provoke us to affirm the following:

1. We notice a growing tendency to manipulate circumstances to serve as a pretext to create a public furor that demands people make a choice between one of two pre -packaged, ideological positions. We refuse to engage in a debate about whether or not to build a mosque at Ground Zero. The reality of Islam in America brings up questions that go much deeper than that of the construction of one mosque.  Indeed, one critical and open question is how contemporary American culture comes to grips with the human person's religious sense.

2. Many of those among the cultural elite, as well as many who hold the levers of power in our nation, have abandoned the religious tradition that informed the lives of the vast majority of their ancestors: Christianity. They have reduced it to a moral code or a vague myth, linked to a man dead for more than 2,000 years. Instead, they have embraced a "scientific" outlook on human life. But science provides no answer to those questions that continuously gnaw at the human heart, such as the problem of justice, the meaning of human life, or the problems of suffering and evil. In fact, science tends to stifle them.  Hence, contemporary American culture finds itself weak and tremendously uncertain about any response to universal human inquiries and longings.

3. Just over two weeks ago, we marked the 100th anniversary of Mother Teresa of Calcutta's birth. One who looks at her sees a resplendent human person, overflowing with love for everyone, especially strangers of different religions. Her humanity touched all: religious and atheist; Muslim and Hindu; rich and poor. Mother Teresa's life invites anyone who seeks truth to open his or her heart and mind and take a fresh look at Christianity.

4. For serious Christians, the challenge of Islam, the large-scale abandonment of Christianity, the emptiness of the dominant culture, and the witness of Mother Teresa signal the urgent need for conversion. Pope Benedict XVI recently said that "conversion...is not a mere moral decision that rectifies our conduct in life, but rather a choice of faith that wholly involves us in close communion with Jesus as a real and living Person."  The Pope brings us face to face with the defining difference between Christianity and Islam: one religion bases its response to the human person's religious sense upon a message delivered 1,400 years ago, while the other offers the experience of a Man who died but is alive and present with us today.  As Fr. Juliàn Carròn, President of the Fraternity of Communion and Liberation, recently affirmed: Jesus' message and even all the miracles He performed were not enough to overcome the sadness of His disciples on the road to Emmaus --only His risen presence could ignite their hearts once again.

5. We are not Islamophobic, nor do we fear our post-modern world.  On the contrary, we invite all to look at Mother Teresa and at the Man to whom she gave her life.  In His Person, present with us today, all can find the Truth that alone will deliver the freedom America promises.

September 11, 2010

Notes

Benedict XVI,  General Audience, Paul VI Audience Hall, Wednesday, February 17, 2010 (http://www.vatican.va/holy_father/benedict_xvi/audiences/2010/documents/hf_ben-xvi_aud_20100217_en.html)

cfr. Luke 24: 13-35

Here's the text for easy printing: CL Sept 11, 2010 Flyer.pdf

On this our liturgical remembrance of Our Lady's birthday, it is apt to recall what Saint Andrew of Crete, preached: 

This is the highest, all-embracing benefit that Christ has bestowed upon us. This is the revelation of the mystery, this is the emptying-out of the divine nature, the union of God and man, and the deification of the manhood that was assumed. This radiant and manifest coming of God to men most certainly needed a joyful prelude to introduce the great gift of salvation to us. The present festival --the nativity of the Theotokos-- is that prelude, while the final act is the foreordained union of the Word with flesh. Today the Virgin is born, tended and formed, and prepared for her role as Mother of God, that God who is the universal King of all the ages!

From the pow'r of sin set free!

Lived in faith what she had heard.

Be to God from all our race!

87 87 D; PLEADING SAVIOR, or IN BABILONE

Prayer for the Canonization of Blessed Frederic Ozanam

God, our Father, You alone have the power to bestow those precious gifts of yours which we rightly call miracles. If it be Your will, be pleased to grant such a gift on behalf of [mention a person's name here]. We humbly ask that You grant this favor so that Blessed Frederic Ozanam may be canonized by our Holy Mother the Church. We make this prayer through our Lord Jesus Christ, Your Son. Amen.

The name "Frederic Ozanam" may not be well-known to many in the USA, but those who know of or work with the Saint Vincent de Paul Society know well their father in the faith and their founder. Ozanam followed in the foot steps of Saint Vincent de Paul and is a terrific model for all people, particularly the laity because he puts the gospel and the Liturgy into action.

The Saint Vincent de Paul Society has a membership of more than three-quarters of a million people in 47, 000 conferences in 131 countries on 5 continents.

Frederic Ozanam was a married man, a father, well educated, a person who travelled in high society, a man of faith and action. Many people today consider Blessed Frederic to be a precursor to the Second Vatican Council's vision of the laity in the Church.

Ozanam's vision of the Church can be seen in an address he gave on the 4 marks of the Church (one, holy, catholic and apostolic). Here is an excerpt of a talk he gave:

One

One only means of salvation remains to us, that is, that Christians, in the name of love, interpose between the two camps (of rich and poor) passing like beneficent deserters from one to the other ... communicating mutual charity to all, until this charity, paralyzing and stifling the egotism of both parties, and every day lessening their antipathies, shall bid the two camps arise and break down the barriers of prejudice, and cast aside their weapons of anger and march forth to meet each other, not to fight but to mingle together in one embrace, so that they may form but one fold under one pastor. 

Holy

Will we be satisfied to lament the barrenness of the present time, when each bears in his heart a germ of holiness, which a simple desire would be sufficient to develop? It we do not know how to love God as the saints did, it is because we see God with the eyes of faith alone, and faith is so weak. But the poor we see with the eyes of flesh. They are present. We can put our fingers and our hands into their wounds, the marks of the crown of thorns are plainly visible on their heads. There is no place for unbelief here ... You poor are the visible image of the God whom we do not see, but whom we love in loving you.

Catholic

A Catholic university (Louvain) should be a cause of rejoicing to the Church, to see raised within her yet another monument to the immortal alliance of Science and Faith.

Apostolic

You have felt the emptiness of material pleasures, you have felt the hunger for truth crying out within you; you have gone for light and comfort to the barren philosophy of modern apostles. You have not found food for your souls there. The religion of your forefathers appears before you today with full hands; do not turn away, for it is generous. It also, like you, is young. It does not grow old with the world. Ever renewing itself, it keeps pace with progress, and it alone leads to perfection.

More about Blessed Frederic Ozanam can be read here, his chronology, and a brief biography.