Paul Zalonski – Page 580

Saint John Chrysostom: one of the most insightful preachers of the Church

September 13th is the liturgical memorial of Saint John Chrysostom, one of the Church’s greatest bishops ever known. The word “Chrysostom” is a nickname meaning “golden mouth” given to John as archbishop of Constantinople (present day Istanbul) to honor his gift in preaching Jesus Christ. The saint lived (347-407) in an era much like our own with some people living a tepid discipleship with the Lord and weak morals. Saint John’s preaching was based on sacred Scripture and the Tradition of the Church; his sermons were (and continue to be) persuasive. A recent biographer said of Chrysostom: “by word and example he exemplifies the role of the prophet in giving comfort to the disturbed and disturbing the comfortable.” And so he was exiled and suffered greatly for the Gospel; he was certain of Christ crucified and resurrected that he could be and do nothing else: to be the voice and hand of Christ to his people. A portion of his sermon on 2 Thessalonians follows. It’s deals with love and how to live in love with others.

For that your faith grows exceedingly, and the love of each one of you all toward one another abounds.

And how, you say, can faith increase? That is when we suffer something dreadful for it. It is a great thing for it to be established, and not to be carried away by reasonings. But when the winds assail us, when the rains burst upon us, when a violent storm is raised on every side, and the waves succeed each other– then that we are not shaken, is a proof of no less than this, that it grows, and grows exceedingly, and becomes loftier. For as in the case of the flood all the stony and lower parts are soon hidden, but as many things as are above, it reaches not them, so also the faith that is become lofty, is not drawn downwards. For this reason he does not say your faith grows; but grows exceedingly, and the love of each one of you all toward one another abounds.

Do you see how this contributes for the ease of affliction, to be in close guard together, and to adhere to one another? From this also arose much consolation. The love and faith, therefore, that is weak, afflictions shake, but that which is strong they render stronger. For a soul that is in grief, when it is weak, can add nothing to itself; but that which is strong does it then most. And observe their love. They did not love one indeed, and not love another, but it was equal on the part of all. For this he has intimated, by saying, of each one of you all toward one another. For it was equally poised, as that of one body. Since even now we find love existing among many, but this love becoming the cause of division. For when we are knit together in parties of two or three, and the two indeed, or three or four, are closely bound to one another, but draw themselves off from the rest, because they can have recourse to these, and in all things confide in these; this is the division of love– not love. For tell me, if the eye should bestow upon the hand the foresight which it has for the whole body, and withdrawing itself from the other members, should attend to that alone, would it not injure the whole? Assuredly. So also if we confine to one or two the love which ought to be extended to the whole Church of God, we injure both ourselves and them, and the whole. For these things are not of love, but of division; schisms, and distracting rents. Since even if I separate and take a member from the whole man, the part separated indeed is united in itself, is continuous, all compacted together, yet even so it is a separation, since it is not united to the rest of the body.

For what advantage is it, that you love a certain person exceedingly? It is a human love. But if it is not a human love, but you love for God’s sake, then love all. For so God has commanded to love even our enemies. And if He has commanded to love our enemies, how much more those who have never aggrieved us? But, do you say, I love, but not in that way. Rather, you do not love at all. For when you accuse, when you envy, when you lay snares, how do you love? But, do you say, I do none of these things. But when a man is ill spoken of, and you do not shut the mouth of the speaker, dost not disbelieve his sayings, dost not check him, of what love is this the sign? And the love, he says, of each one of you all toward one another abounds.

(Saint John Chrysostom, Homily on 2 Thessalonians 1:1-2; emphasis mine)

The Beauty of the Name of Mary

A blessed feast of Mary to you!

Today is the feast of the Holy Name of Mary. It has a feast of the Church since 1683 when Pope Innocent XI made it a universal feast. It was removed from the Church’s liturgical memory after Vatican II but was restored when Pope John Paul II published the Third Typical Edition of the Roman Missal in 2002. His tremendous love for the Mother of God is a significant benchmark for all of us.

Pope Benedict XVI said the following about Mary’s holy name at Abbey of Heiligenkreuz (9 September 2007):

Let us say a few words about this Name which means “Star of the Sea” and is so appropriate to the Virgin Mother. She — I tell you — is that splendid and wondrous star
suspended as if by necessity over this great wide sea, radiant with merit and brilliant in example. O you, whoever you are, who feel that in the tidal wave of this world you are nearer to being tossed about among the squalls and gales than treading on dry land: if you do not want to founder in the tempest, do not avert your eyes from the brightness of this star. When the wind of temptation blows up within you, when you strike upon the rock of tribulation, gaze up at this star, call out to Mary.

Whether you are being tossed about by the waves of pride or ambition, or slander or jealousy, gaze up at this star, call out to Mary. When rage or greed or fleshly desires are battering the skiff of your soul, gaze up at Mary. When the immensity of your sins weighs you down and you are bewildered by the loathsomeness of your conscience, when the terrifying thought of judgment appalls you and you begin to founder in the gulf of sadness and despair, think of Mary. In dangers, in hardships, in every doubt, think of Mary, call out to Mary. Keep her in your mouth, keep her in your heart. Follow the example of her life, and you will obtain the favour of her prayer. Following her, you will never go astray.

Asking her help, you will never despair. Keeping her in your thoughts, you will never wander away. With your hand in hers, you will never stumble. With her protecting you, you will not be afraid. With her leading you, you will never tire. Her kindness will see you through to the end. Then you will know by your own experience how true it is that the Virgin’s Name was Mary.

Let us pray.

Grant, we beseech you, almighty God,
that to all who are celebrating her glorious name, the Blessed Virgin Mary herself may dispense the benefits of your mercy.

Catholic Underground NYC evaluated

Meeting at the beautiful upper eastside church of Our Lady of Good Counsel (NYC), on a very rainy Saturday night, the Catholic Underground convened. There is no exaggeration in saying that nearly 500 people, mostly in their 20s and 30s but there were the more mature individuals who may claim to be in their 40s, 50s and above, present to pray Vespers (the Roman Office) in the presence of the exposed Blessed Sacrament and then to spend time adoring Christ. The ceremony was presided over by the newly ordained deacon, Brother Louis, CFR.

The Catholic Underground is in its 6th season and it meets on the first Saturday of each month, nine times a year. The Underground is a religious and cultural project of the Franciscan Friars of the Renewal. They say the Underground exists because “the Gospel lives in conversation with culture, we must be fearless in crossing the cultural threshold of the communication and information revolution now taking place.” The Franciscan Friars of the Renewal (known to some as the CFRs or Fr. Benedict Groeshel’s group) is a Capuchin reform movement of Franciscans who live radical yet sensible poverty, who have an intense community life and who are faithful to the teaching authority of the Church. No one who meets these friars could say that they don’t live according to their Order’s charism and that they are squishy in their faith and liturgical lives. While they may not use the concept outright, the CFRs follow an ancient dictum of lex orandi, lex credendi, lex vivendi.

In the crowd you saw a religious brother, 2 Sisters of Life, a woman religious of an unidentified congregation, some minor and major diocesan seminarians and a host of friars. I wasn’t aware of the presence of the secular priests or members of other religious orders. But since I was there I can claim the Benedictines were represented by me as a mere postulant.

Liturgically there was a fine sense of the ars celebrandi. Unlike some church venues, these friars follow what the Church expects; no trendy prayers, no making “it relevant,” etc. The celebrant and the musicians with the attentive crowd did what the Church expects in living the mystery in front of us. Hence, there was no liturgical innovation. One may quibble over the fact there was no homily but what exactly could have been said at that moment? The Divine Presence was really doing all the work. Perhaps someone may also raise a question of the quality (style?) of music used. Certainly, the Franciscan Steubenville style is appealing to many people under a certain age. But I wonder if that is because they know nothing else than the Steubenville music. The friars know chant and hymnody but for some reason they’ve selected the Steubenville genre thinking that it’s what “speaks to this crowd!” But they well be correct in their choices, I just don’t know right now how to judge the choice. When you hear 800-year old hymn texts set to contemporary settings your interest piques. While I suspended criticism of the Steubenville music until I experience these rites again I can’t help but think a steady diet of this trendy music would sour over time. Where does this ultimately lead the believer?

Many people were shriven. I have to laugh at the ’68ers who claim that the reception
of the sacrament of Confession is dead or its reception is so low that it barely has a heart beat when I look at events like the Catholic Underground. Other experiences tell me the faithful’s reception of this sacrament is not on life-support are the steady line of sinners for daily confession at St. Mary’s and St. Stanislaus Church, New Haven, CT, the churches of St. Agnes and St Francis, NYC and at meetings of Communion & Liberation (and I am sure there are other places). The supposition made by the ’68ers is really about their lack of belief in the effective power of God’s mercy and that it is essential in “relating” to the Lord (read the Book of Psalms to see the relationship between man’s righteousness and his need to be shriven). It would also seem that this same crowd may not believe that they can forgive or be forgiven and therefore it is a farce to face God viz. human frailty. It gives me great hope to see other in line to hear God say “I love you and I forgive you; go and sin no more you are set free of your sins.” What is easier to say, your sins are forgiven or to make rationalizations about our humanity? There were at least 5 priests hearing confessions during Vespers and down in the church hall during the music event. Tell me Confession isn’t being valued and utilized today! Go ahead, tell me there isn’t an awareness of grace and sin in the lives of the young people today!

If your measure of success is pure numbers, then it was a success. A very full church of people praying and be shrived is impressive on a Saturday night. That people come to religious ceremonies is a minor miracle in some people’s books. But the standard of judgment has to be different: the measure of “success” of a gesture such as Vespers and Benediction of the Blessed Sacrament can’t rely on numbers but on sanctification. Questioning the success by numbers begs the question of participation and yet we all know that a person can participate in a religious event without opening he or her mouth. So, how can one measure how and if sanctification happens?

The other day I was reflecting on what happened at the Catholic Underground first by myself and later with a friend. Questions surfaced about the high level of emotions that exists among the participants. Perhaps one can say, “really!” In front of Holiness what else might there be? I knowing running through me there were the emotions of happiness, sadness, love, peace, anxiety, fear, etc. There seems to be much going on at the service: prayer -personal and congregational, conversion as evidenced by those standing in line for the sacrament of Confession, and prayerful companionship with others. Are the emotions of the participants being played by such events?

Another piece of this evaluation of the Catholic Underground is the catechetical side of the event. I wonder how all of our lives of faith can be strengthened, broadened and realized by a moment of catechesis. Perhaps our time with the exposed Eucharist is the right time for teaching the faith. I do have to wonder about the lack of catechetical materials available in the back of the Church or in the hall. Couldn’t the friars use the free materials from the Catholic Information Service (at the Knights of Columbus)? Surely Underground-ers would appreciate knowing about the print and audio materials available to better know their faith?

Catholic identity is fostered and deepened even though notions of identity may not be considered by the participants but participation in such things sets the participants apart from their secular and other religiously oriented friends. What do these people know about the faith? Are they conscious of the event of the Paschal Mystery? Are they aware that congregational praying builds a relationship with God and strengthens fraternal relations with those in attendance? What happens to this people from one Catholic Underground experience and the next Catholic Underground experience? How many come back in a given year?

One thing is crystal clear: the credibility of the Franciscan Friars of the Renewal is rock solid. There is no question in my mind that the friars are convicted by their encounter with Christ as Savior and the Church as sacrament. The friars, unlike so many other religious, are not ashamed by their faith in Christ, their religious profession and for those who are priests, their priesthood. AND that’s why the CFRs are getting vocations. In seeing the friars at work, I am trying to imagine a full complement of priests who really love their calling to be priests of Jesus Christ and a group of priests who are not afraid of being collaborators with the bishops in serving as priests for good of the Gospel and the Church. Is this too much to ask for? Of course, there are priests who love Christ, who love the Church and love being ordained, but they seem to be few in number.

In the post John Paul II pontificate and now in the Benedict XVI pontificate orthodoxy is a value by which you live and die. There are those who were once called “JPII Catholics” are now “B16 protagonists.” That is, looking at and following the example of Pope Benedict XVI you get the strong sense that a right-thinking, right-praying Catholic today is one who is making a difference the public and private squares.

That’s it for now.

Catholic Radio 2.0

Give an ear to Catholic radio on the net. I just learned of a new venture of BlogTalkRadio.com. Well, I am not sure how new it really is, but I am new to it.

On Saturdays, 11-noon, Craig hosts a rather sensible and informative radio program dealing with a host of issues of interest to Catholics where he plainly proposes Jesus Christ using technology. What a novel idea! AND he’s not a weirdo.

Catholic Radio 2.0

Advocating solidarity with victims of terror

Archbishop Celestino Migliore
Permanent Observer of the Holy See
62nd Session of the United Nations General Assembly

The Secretary-General’s Symposium on “Supporting Victims of Terrorism”
New York, 9 September 2008

This meeting comes at an opportune time as it allows us to complement our primarily practical debate on how to fight terrorism with an indispensable attention to the fundamental needs of those who are directly harmed by terrorist acts.

My delegation welcomes this meeting as an opportunity to express our solidarity with the victims of terrorism and to discuss ways to best address their physical, mental and spiritual needs. Terrorist acts deny people not only their fundamental human rights but also strike at the very heart of the things we hold close: our families, our homes and our basic trust in humanity. By hearing the voices of victims and remembering those whose voices have been taken, we are given the opportunity of finding ways to rebuild lives, alleviate suffering and end the senseless cycles of violence and hatred.

The Holy See continues to hold the needs of victims as a preeminent concern and priority.
Shortly after the devastating attacks of September 11, 2001, His Holiness John Paul II called for a day of fasting and solidarity in order to support those affected by the consequences of terrorism and war and to encourage healing among various faiths and cultures. This event, coinciding with the last day of Ramadan, provided an opportunity for intercultural and interfaith condemnation of terrorism while simultaneously remembering and honoring those whose lives were lost. The money raised around the world during this event went to assist the victims of 9/11 and other terrorist attacks.

This is only one example of the many ways in which the Holy See and other related organizations provide immediate assistance to victims of terrorist activities and those who live in conflict-affected regions, the initial causes of which are linked to or perpetuated by terrorist activity. They have also provided counseling, food, security and shelter to victims of terrorism in all corners of the globe. The direct involvement of these organizations demonstrates yet again the valuable contribution of civil society organizations to promoting human rights and human dignity.

While these organizations and many other civil society and faith-based organizations provide immediate legal, social and material assistance, greater efforts must be made to address the long-term spiritual and psychological effects of terrorism. Centers that provide grief counseling and spiritual support serve as a vital component in helping victims cope with their loss but also lay the ground work for preventing reprisals and continued violence. Programs which provide restorative justice to the victims of terrorism help to alleviate the continuous cycles of violence, hatred and mistrust.

Debates over who are victims and who are perpetrators of terrorist activities are needed for the sake of a good anti-terrorism strategy, but they should not cloud or obfuscate the urgency to address the immediate needs of those whose lives and livelihoods are lost by this direct affront to humanity. The recent adoption of the biennial review of the Global Counter-Terrorism Strategy provides a coherent means for addressing international terrorism but continued efforts must be made to ensure that those who are the victims of terrorist activity are provided not only a voice but a helping hand.

In the end, terrorist activity does nothing to promote authentic political or social aims but only ensures the creation of more victims. Whether these victims are created as a result of initial terrorist activity or as a result of indiscriminate reactions to terrorist actions, the cycle of violence begets only suffering, fear and hatred. While we rightly condemn all acts of terrorism, care must be taken in order to give a voice to those whose voices have been wrongfully taken.

Are we witnessing to hope: 7 years after 9/11

The sorrow and numbness of the tragedy of September 11, 2001 persists. How could profound emotion not be real? Hearing the names of those killed continues to evoke the sadness I have that humanity can be so cruel toward another. As on many other days I ask myself: Are politics, religious differences, poverty and self-righteousness worthy principles to kill for? Can nations and peoples ever be in solidarity with those not like them? For people of faith, does the Word of God impel them to be lovers of Truth and Peace? In time, I hope in a short amount of time, that we can enjoy peace in our hearts, our cities and states, our nation, indeed in the world.

The world seven years later is no different than it was when the brutality hit NYC. And so we live differently for a moment. Members of the Benedictine monastic community of The Abbey of Saint Mary and the Delbarton School gathered in the abbey church to remember, to be silent and to pray. Dare I say we hoped! In fact, that’s what the author of Lamentations put on our lips today.

We used the words of sacred Scripture to voice God’s promise and to voice our own hopes through Psalm 27, Lamentations 3:17-26, I Thessalonians 4:13-18. The Pie Jesu was sung prior to the reading of names of people connected to this community. Along with the Lord’s Prayer and Hail Mary we also prayed the Mourner’s Kaddish, a Jewish prayer which glorifies the Lord.

Kindly remember in prayer the public servants who died, their surviving families and the current public servants who give their lives to make our cities safe. Be sure to thank them.

World Day of Prayer for Peace: September 11th

God of peace, bring your peace to our violent world:
peace in the hearts of all men and women
and peace among the nations of the earth.
Turn to your way of love
those whose hearts and minds
are consumed with hatred.

God of understanding,
overwhelmed by the magnitude of this tragedy,
we seek your light and guidance
as we confront such terrible events.
Grant that those whose lives were spared
may live so that the lives lost here
may not have been lost in vain.
Comfort and console us,
strengthen us in hope,
and give us the wisdom and courage
to work tirelessly for a world
where true peace and love reign
among nations and in the hearts of all.

(Pope Benedict XVI, Prayer at Ground Zero, April 20, 2008)

“The World Day of Prayer for Peace will bring to the world the Church’s message of peace and reconciliation, so that religion will always be a cause for mutual respect and harmony, and never for violence or hatred,” said KofC Supreme Knight Carl A. Anderson.

Biological Evolution: Faith & Science Evaluate

An international conference “Biological Evolution: Facts and Theories. A Critical
Appraisal 150 years after ‘The Origin of Species,'” will be held in Rome 3-7 March 2009.

This conference is jointly organized by the Pontifical Gregorian University (Rome) and the University of Notre Dame (Indiana) coordinated by the Pontifical Council for Culture as a project of STOQ (Science, Theology and the ontological Quest).

About STOQ

Seeking to foster a dialogue between science and religion, between science and
faith, three universities in Rome (Italy), under the coordination of the Pontifical Council for Culture, have launched an initiative entitled “Science, Theology and the Ontological Quest” (STOQ), a project that unites professionals from the fields of theology, philosophy and scientific investigation, in the common search for the truth.

STOQ, following the teaching of the Church as found in documents like Fides et Ratio (Faith and Reason), published by Pope John Paul II in 1998.

“The Church needs science and science needs religion. Science purifies religion of error and superstition; religion purifies science of idolatry and false absolutes,” Cardinal Paul Poupard, President-emeritus of the Pontifical Council for Culture.

STOQ seeks to promote this dialogue by means of formative courses, in-depth investigations, publications, congresses and a student exchange program. Targeting professors and students alike, the project has three centers of investigation in each of the universities collaborating in the initiative:

–The Pontifical Gregorian University will concentrate on the foundations of philosophy of science.

–The Pontifical Lateran University will focus on the relation between the scientific and humanistic disciplines, especially Logic and Epistemology.

–The Pontifical Athenaeum Regina Apostolorum will focus on the relations among the fields of philosophy, theology and the science of life, especially through its faculty of Bioethics.

The STOQ project seeks to create a new mentality within the Catholic Church that is open to the challenges that science presents to society and our faith of today, while promoting a new outlook in the realms of science, seeking the truth and at the same time open to the mystery of transcendence of the human person.

Love God as He ought to be loved, as Peter Claver lived

A former colleague of mine, the late Jesuit Father Joseph MacDonnell inspired this brief biography of today’s saint, Peter Claver, some time ago. Claver lived the dictum of his friend Saint Alphonsus Rodriguez, a lay brother who was discerning: “Look for God in all men and serve them as images of Him.”

Saint Peter Claver, Spanish born (1580-1654), as a university student met the Society of Jesus and entered the same in 1602; he
studied philosophy on the island of Majorca at the college of Montesión whose doorkeeper, Jesuit Brother Alphonsus Rodríguez encouraged young Peter. In 1610 he was sent to South America where he finished his studies, ordained to the priesthood in 1616 and then worked for 35 years helping to alleviate the spiritual and physical sufferings of the victims of Cartagena’s despicable slave trade. He referred to himself as “the slave of the slaves forever.”

His missionary vocation had been inspired by Brother Rodriguez (later canonized) who urged Peter: “Your mission is to the West Indies. Why don’t you go there and work for the Lord”? In Cartagena, Colombia he dedicated his energy to the poor people who had been shipped like cattle from Africa to Cartagena only to be sold to the highest bidder. It was said of him that he seemed to be everywhere at once because of the incredible speed with which he went about visiting the sick and instructing the ignorant, even in the scorching sun, drenching rain or biting wind which usually kept many of the inhabitants of Cartagena indoors. When the worn out slaves caught sight of him they clapped their hands by way of salute. Peter managed to convince the local authorities to issue a law that no new arrivals be baptized until they received adequate instruction. He then used this law to delay their departure into a life of slavery by prolonging his catechism classes, much to the chagrin of the slave dealers. Peter also irritated the wealthy citizens who came for the sacrament of Penance and found that they had to wait in line along with the slaves. He would say, “To love God as He ought to be loved, we must be detached from all temporal love. We must love nothing but Him, or if we love anything else, we must love it only for His sake.”

Peter Claver was esteemed as a saint in his own time and stories of his miracles were commonplace. When he died fervor seized the whole city to honor him as a saint. The Jesuit college was besieged by crowds who came to venerate his mortal remains. Slaves came from all parts of the city and neighboring towns. He was declared the Patron Saint of African missionaries.

Today, Saint Peter’s life inspires Catholics to serve the poor as Knights of Peter Claver and Ladies Auxillary.

Formation as a Benedictine

Now that I’ve been here for little more than 2 months Father Abbot Giles has drawn together some things to study. Monastic formation is not just for beginners but properly speaking it is a work for a lifetime. A postulant is not a technical member of the community but someone asking the question if it is his vocation to live God’s call in a particular religious community; in this case, is Saint Mary’s Abbey the place to be a monk.

Since in July the Abbot and I have read together the Rule of Saint Benedict now it is time to go deeper. So, we’re going to be reading Benedictine Father Terrence Kardong’s magisterial work on the Holy Rule and some chapters in Benedictine Sister Aquinata Bockman’s study on the Rule.

Also, Father Hiliary, the novice and junior master, is walking me through the house customary. This is an agreed upon set of house customs, that is, “how we do things here.”

Through July and August a small book club was formed to discuss Fr Jeremy Driscoll’s book What Happens at Mass, a wonderful introduction for some and an appropriate reminder for others on the theology of the Mass. It is a thorough exposition on the Church’s theology of the Mass. This work is not as comprehensive as Driscoll’s Theology at the Eucharistic Table, which is aimed at Master’s students and above.

Above all, what sets a monk’s formation apart from others is the daily practice of Lectio Divina. The supreme gift of monasticism to the Church.