Saints – Page 9

St Bruno

Today we liturgically recall great monastic founder and reformer, St Bruno. What we admire and are grateful for in the mission of Bruno is his accent on silence and contemplation in the daily search for the face of God. Pope Benedict offers us a few ideas for meditation. Of course, Benedict few ideas help us to seek the face of the saints in turn who show us the face of God. There is much in Benedict’s meditation for our own journey in the spiritual life and the scope of good, reliable and reason theology.

Redemptoris Mater Chapel, Apostolic Palace
Friday, 6 October 2006, Feast of Saint Bruno

Dear Brothers and Sisters,

I have not prepared a real Homily, only a few ideas for meditation.

As clearly appears, the mission of St Bruno, today’s saint, is, we might say, interpreted in the prayer for this day, which reminds us, despite being somewhat different in the Italian text, that his mission was silence and contemplation.

But silence and contemplation have a purpose: they serve, in the distractions of daily life, to preserve permanent union with God. This is their purpose: that union with God may always be present in our souls and may transform our entire being.

Silence and contemplation, characteristic of St Bruno, help us find this profound, continuous union with God in the distractions of every day. Silence and contemplation: speaking is the beautiful vocation of the theologian. This is his mission: in the loquacity of our day and of other times, in the plethora of words, to make the essential words heard. Through words, it means making present the Word, the Word who comes from God, the Word who is God.

Yet, since we are part of this world with all its words, how can we make the Word present in words other than through a process of purification of our thoughts, which in addition must be above all a process of purification of our words?

How can we open the world, and first of all ourselves, to the Word without entering into the silence of God from which his Word proceeds? For the purification of our words, hence, also for the purification of the words of the world, we need that silence which becomes contemplation, which introduces us into God’s silence and brings us to the point where the Word, the redeeming Word, is born.

St Thomas Aquinas, with a long tradition, says that in theology God is not the object of which we speak. This is our own normal conception.

God, in reality, is not the object but the subject of theology. The one who speaks through theology, the speaking subject, must be God himself. And our speech and thoughts must always serve to ensure that what God says, the Word of God, is listened to and finds room in the world.

Thus, once again we find ourselves invited to this process of forfeiting our own words, this process of purification so that our words may be nothing but the instrument through which God can speak, and hence, that he may truly be the subject and not the object of theology.

In this context, a beautiful phrase from the First Letter of St Peter springs to my mind. It is from verse 22 of the first chapter. The Latin goes like this: “Castificantes animas nostras in oboedentia veritatis”. Obedience to the truth must “purify” our souls and thus guide us to upright speech and upright action.

In other words, speaking in the hope of being applauded, governed by what people want to hear out of obedience to the dictatorship of current opinion, is considered to be a sort of prostitution: of words and of the soul.

The “purity” to which the Apostle Peter is referring means not submitting to these standards, not seeking applause, but rather, seeking obedience to the truth.

And I think that this is the fundamental virtue for the theologian, this discipline of obedience to the truth, which makes us, although it may be hard, collaborators of the truth, mouthpieces of truth, for it is not we who speak in today’s river of words, but it is the truth which speaks in us, who are really purified and made chaste by obedience to the truth. So it is that we can truly be harbingers of the truth.

This reminds me of St Ignatius of Antioch and something beautiful he said: “Those who have understood the Lord’s words understand his silence, for the Lord should be recognized in his silence”. The analysis of Jesus’ words reaches a certain point but lives on in our thoughts.

Only when we attain that silence of the Lord, his being with the Father from which words come, can we truly begin to grasp the depth of these words.

Jesus’ words are born in his silence on the Mountain, as Scripture tells us, in his being with the Father.

Words are born from this silence of communion with the Father, from being immersed in the Father, and only on reaching this point, on starting from this point, do we arrive at the real depth of the Word and can ourselves be authentic interpreters of the Word. The Lord invites us verbally to climb the Mountain with him and thus, in his silence, to learn anew the true meaning of words.

In saying this, we have arrived at today’s two Readings. Job had cried out to God and had even argued with God in the face of the glaring injustice with which God was treating him. He is now confronted with God’s greatness. And he understands that before the true greatness of God all our speech is nothing but poverty and we come nowhere near the greatness of his being; so he says: “I have spoken… twice, but I will proceed no further” [Jb 40: 5].

We are silent before the grandeur of God, for it dwarfs our words. This makes me think of the last weeks of St Thomas’ life. In these last weeks, he no longer wrote, he no longer spoke. His friends asked him: “Teacher, why are you no longer speaking? Why are you not writing?”. And he said: “Before what I have seen now all my words appear to me as straw”.

Fr Jean-Pierre Torrel, the great expert on St Thomas, tells us not to misconstrue these words. Straw is not nothing. Straw bears grains of wheat and this is the great value of straw. It bears the ear of wheat. And even the straw of words continues to be worthwhile since it produces wheat.

For us, however, I would say that this is a relativization of our work; yet, at the same time, it is an appreciation of our work. It is also an indication in order that our way of working, our straw, may truly bear the wheat of God’s Word.

The Gospel ends with the words: “He who hears you, hears me”. What an admonition! What an examination of conscience those words are! Is it true that those who hear me are really listening to the Lord? Let us work and pray so that it may be ever more true that those who hear us hear Christ. Amen!

Holy Guardian Angels

Today is the liturgical memorial of the Holy Guardian Angels. Do you ask your Guardian Angel to help you, to guide you, to protect you at least daily if not more than once during the day?

The following text is from a sermon of St Bernard of Clairvaux, “That they might guard you in all your ways”:

He has given his angels charge over you to guard you in all your ways. Let them thank the Lord for his mercy; his wonderful works are for the children of men. Let them give thanks and say among the nations, the Lord has done great things for them. O Lord, what is man that you have made yourself known to him, or why do you incline your heart to him? And you do incline your heart to him; you show him your care and your concern. Finally, you send your only Son and the grace of your Spirit, and promise him a vision of your countenance. And so, that nothing in heaven should be wanting in your concern for us, you send those blessed spirits to serve us, assigning them as our guardians and our teachers.

He has given his angels charge over you to guard you in all your ways. These words should fill you with respect, inspire devotion and instil confidence; respect for the presence of angels, devotion because of their loving service, and confidence because of their protection. And so the angels are here; they are at your side, they are with you, present on your behalf. They are here to protect you and to serve you. But even if it is God who has given them this charge, we must nonetheless be grateful to them for the great love with which they obey and come to help us in our great need.

So let us be devoted and grateful to such great protectors; let us return their love and honour them as much as we can and should. Yet all our love and honour must go to him, for it is from him that they receive all that makes them worthy of our love and respect.

We should then, my brothers, show our affection for the angels, for one day they will be our co-heirs just as here below they are our guardians and trustees appointed and set over us by the Father. We are God’s children although it does not seem so, because we are still but small children under guardians and trustees, and for the present little better than slaves.

Even though we are children and have a long, a very long and dangerous way to go, with such protectors what have we to fear? They who keep us in all our ways cannot be overpowered or led astray, much less lead us astray. They are loyal, prudent, powerful. Why then are we afraid? We have only to follow them, stay close to them, and we shall dwell under the protection of God’s heaven.

St Vincent de Paul –light for the poor

“If you consider the poor in the light of faith, then you will observe that they are taking the place of the Son of God who chose to be poor.
. . .
“Since Christ willed to be born poor, he chose for himself disciples who were poor. He made himself the servant of the poor and shared their poverty. He went so far as to say that he would consider every deed which either helps or harms the poor as done for or against himself. Since God surely loves the poor, he also loves those who love the poor. For when one person holds another dear, he also includes in his affection anyone who loves or serves the one he loves. That is why we hope that God will love us for the sake of the poor.
. . . .
“It is our duty to prefer the service of the poor to everything else and to offer such service as quickly as possible. If a needy person requires medicine or other help during prayer time, do whatever has to be done with peace of mind. Offer the deed to God as your prayer. Do not become upset or feel guilty because you interrupted your prayer to serve the poor. God is not neglected if you leave him for such service. One of God’s works is merely interrupted so that another can be carried out. So when you leave prayer to serve some poor person, remember that this very service is performed for God. Charity is certainly greater than any rule.”

– Saint Vincent de Paul

Faith is crowned by love and perseverance: St Andrew Kim

Today is the liturgical memorial of the martyrs St. Andrew Kim Taegŏn and his companions. We have an opportunity to deepen our appreciation for the vocation to martyrdom Kim had, and how the Church in Korea is dependent on the witness of Kim and his companions. As John Paul II reminded us, the Church in Korea was founded and sustained by the laity under the power of Christ crucified and risen. Here is the final exhortation of St. Andrew Kim. The martyr’s words is good wisdom for today.

My brethren and dear friends, think about this and reflect on it: from the beginning of time God has ordered the heavens, the earth, and all things. Consider the creation of man in this light and reflect on why he has created man, each man, in his image and likeness: why, and with what purpose.

If, then, placed as we are in this world full of danger and misery, we do not know the Lord our creator, what is the point in having been born? Our life is pointless. Thanks to God, we have come into this world. Also thanks to God, we have received baptism, we have entered the Church, and we have received the glorious name of disciples of the Lord. But what use would that name be if it did not correspond to reality? If it does not, then it is in vain that we have come into the world and entered into the Church. Moreover, such a state of affairs would not serve the Lord and his grace. It would be better for us never to have been born than to receive the grace of the Lord and then sin against him.

Look at the farmer sowing his field. He ploughs the earth at the appropriate time, then he manures it, and he cultivates the growing seed without caring how hard his work is under a hot sun. When harvest time arrives, if the ears are fat then he forgets his labour and his sweat because his heart is full of joy and he delights in the harvest. But if the grains are shrivelled and there is nothing but straw and empty husks, then the farmer remembers his sweat and heavy labour: the more he has worked the field, the more he turns his back on it.

It is the same with the Lord. The Earth is his field; we men are his seed; his manure is grace. By the Incarnation and the Redemption he waters us with his blood so that we can grow and ripen. When the time for harvest comes at the Day of Judgement, if by his grace we are found to be ripe, we shall know the joy of the kingdom as the adoptive children of God. But if we are found to be unripe, we shall have become enemies of God instead of the adoptive sons we were, and we shall receive the eternal punishment we deserve.

My very dear brethren, know this: our Lord Jesus, coming down here, himself suffered pains beyond counting: by his Passion he founded the Church and by the passion of his faithful he makes it grow. The powers of this world may well oppress it and attack it, but they will never have victory over it. After the Ascension of Jesus, from the time of the Apostles until now, the holy Church has grown everywhere in the middle of persecution.

It is fifty or sixty years now since the holy Church entered our land of Korea. The faithful have endured persecution over and over again. Today it is beginning once more: many of our friends in faith, and I myself, are in prison. You too are under threat. Since we form one body, how can we not have sad hearts? How can we not, as human beings, feel the pain of separation?

All the same, as Scripture tells us, God takes care of the least of the hairs of our head and nothing escapes his infinite knowledge. How then can we see this persecution except as something ordered by the Lord either as a prize or as a punishment? Follow therefore the will of God, fight with all your heart for our divine leader Jesus, and you will vanquish the demon of this world, who has already been vanquished by Christ.

I implore you: do not forget fraternal love but help one another and persevere until the Lord takes pity on us and ends this persecution.

There are twenty of us here and, thank God, all is well with us so far. If one of us is put to death I beg you not to forget his family.

There are many other things I could say to you, but how to say them all in a letter? So I will end here. As for us, in a short time we will go into combat. I beg you to keep yourselves faithful so that we can all be reunited in the joys of heaven. With all my heart, I embrace you.

St Augustine of Hippo

On the contribution of St. Augustine to the spiritual and intellectual history of the West, the great Yale patristic scholar Jaroslav Pelikan said:

In Augustine of Hippo Western Christianity found its most influential spokesman, and the doctrine of grace its most articulate interpreter. It has been said that although he may not have been the greatest of Latin writers, he was almost certainly the greatest man who ever wrote Latin. In any history of philosophy he must figure prominently; no history of post-classical Latin literature would be complete without a chapter on him; and there is probably no Christian theologian — Eastern or Western, ancient or medieval or modern, heretical or orthodox — whose historical influence can match his. Any theologian who would have written the Confessions or the City of God or On the Trinity would have to be counted a major figure in intellectual history. Augustine wrote them all, and vastly more. He was a universal genius.

St Monica

1856 Sermon of Blessed Newman on Feast of St. Monica

“And when He came nigh to the gate of the city, behold, a dead man was carried out, the only son of his mother: and she was a widow.” Luke vii. 12.

THIS day we celebrate one of the most remarkable feasts in the calendar. We commemorate a Saint who gained the heavenly crown by prayers indeed and tears, by sleepless nights and weary wanderings, but not in the administration of any high office in the Church, not in the fulfilment of some great resolution or special counsel; not as a preacher, teacher, evangelist, reformer, or champion of the faith; not as Bishop of the flock, or temporal governor; not by eloquence, by wisdom, or by controversial success; not in the way of any other saint whom we invoke in the circle of the year; but as a mother, seeking and gaining by her penances the conversion of her son. It was for no ordinary son that she prayed, and it was no ordinary supplication by which she gained him. When a holy man saw its vehemence, ere it was successful, he said to her, “Go in peace; the son of such prayers cannot perish.” The prediction was fulfilled beyond its letter; not only was that young man converted, but after his conversion he became a saint; not only a saint, but a doctor also, and “instructed many unto justice.” St. Augustine was the son for whom she prayed; and if he has been a luminary for all ages of the Church since, many thanks do we owe to his mother, St. Monica, who having borne him in the flesh, travailed for him in the spirit.

The Church, in her choice of a gospel for this feast, has likened St. Monica to the desolate widow whom our Lord met at the gate of the city, as she was going forth to bury the corpse of her only son. He saw her, and said, “Weep not;” and he touched the bier, and the dead arose. St. Monica asked and obtained a more noble miracle. Many a mother who is anxious for her son’s bodily welfare, neglects his soul. So did not the Saint of today; her son might be accomplished, eloquent, able, and distinguished; all this was nothing to her while he was dead in God’s sight, while he was the slave of sin, while he was the prey of heresy. She desired his true life. She wearied heaven with prayer, and wore out herself with praying; she did not at once prevail. He left his home; he was carried forward by his four bearers, ignorance, pride, appetite, and ambition; he was carried out into a foreign land, he crossed over from Africa to Italy. She followed him, she followed the corpse, the chief, the only mourner; she went where he went, from city to city. It was nothing to her to leave her dear home and her native soil; she had no country below; her sole rest, her sole repose, her Nunc dimittis, was his new birth. So while she still walked forth in her deep anguish and isolation, and her silent prayer, she was at length rewarded by the long-coveted miracle. Grace melted the proud heart, and purified the corrupt breast of Augustine, and restored and comforted his mother; and hence, in today’s Collect, the Almighty Giver is especially addressed as “Mœrentium consolator et in Te sperantium salus”; the consoler of those that mourn, and the health of those who hope.

And thus Monica, as the widow in the gospel, becomes an image of Holy Church, who is ever lamenting over her lost children, and by her importunate prayers, ever recovering them from the grave of sin; and to Monica, as the Church’s representative, may be addressed those words of the Prophet: “Put off, O Jerusalem, the garments of thy mourning and affliction; arise, and look about towards the East, and behold thy children; for they went out from thee on foot, led by the enemies; but the Lord will bring them to thee exalted with honour, as children of the kingdom.”

This, I say, is not a history of past time merely, but of every age. Generation passes after generation, and there is on the one side the same doleful, dreary wandering, the same feverish unrest, the same fleeting enjoyments, the same abiding and hopeless misery; and on the other, the same anxiously beating heart of impotent affection. Age goes after age, and still Augustine rushes forth again and again, with his young ambition, and his intellectual energy, and his turbulent appetites; educated, yet untaught; with powers strengthened, sharpened, refined by exercise, but unenlightened and untrained,—goes forth into the world, ardent, self-willed, reckless, headstrong, inexperienced, to fall into the hands of those who seek his life, and to become the victim of heresy and sin. And still, again and again does hapless Monica weep; weeping for that dear child who grew up with her from the womb, and of whom she is now robbed; of whom she has lost sight; wandering with him in his wanderings, following his steps in her imagination, cherishing his image in her heart, keeping his name upon her lips, and feeling withal, that, as a woman, she is unable to cope with the violence and the artifices of the world. And still again and again does Holy Church take her part and her place, with a heart as tender and more strong, with an arm, and an eye, and an intellect more powerful than hers, with an influence more than human, more sagacious than the world, and more religious than home, to restrain and reclaim those whom passion, or example, or sophistry is hurrying forward to destruction.

Look down then upon us from Heaven, O blessed Monica, for we are engaged in supplying that very want which called for thy prayers, and gained for thee thy crown. Thou who didst obtain thy son’s conversion by the merit of thy intercession, continue that intercession for us, that we may be blest, as human instruments, in the use of those human means by which ordinarily the Holy Cross is raised aloft, and religion commands the world. Gain for us, first, that we may intensely feel that God’s grace is all in all, and that we are nothing; next, that, for His greater glory, and for the honour of Holy Church, and for the good of man, we may be “zealous for all the better gifts,” and may excel in intellect as we excel in virtue.

Holy Prophet Micah

In the Liturgy of the Latin Church the the holy prophets are not recalled except that the Roman Martyrology remembers. The Eastern Churches have the prophets on their liturgical calendar and commemorated in the Liturgy. I find it important to remember in the sacred Liturgy the prophets because they are a distinct part of our biblical history and literature, our moral thinking and acting, our spiritual and liturgical lives. Today, is the memorial of the famous holy prophet, Micah (even if commemorated with our Eastern brethren).

Micah prophesied between 750 and 687 bc. He was a contemporary of Amos and Isaiah. Micah’s words were an indictment against the rich, the avaricious money lenders, swindling merchants, families divided by rivalry, and all petty tyrants and bureaucrats, whether dressed as judges or rulers, priests or prophets. They were the very antithesis of the divine ideal he preached, namely, “to deal justly, to love tenderly, and to walk humbly with God.”

Failure to do these things, Micah warned, will bring punishment. He specified the destruction of Samaria and the fall of Jerusalem, but he also held out a hope for the faithful remnant. He described the birth of a peaceful king who will pasture the flock of the Lord. Micah foretold that this event would take place in Bethlehem of Ephratah, which was known as “the least of the clans of Judah.” (NS)

St Phocas the Gardener

Today we remember St. Phocas the Gardener. He is the patron of farmers, fieldworkers, agriculture, and gardeners. He was a man connected to his land and to his neighbor, and who understood ecology in the deep sense of not living just for oneself but for all. He was both a bishop and a simple farmer, and he devoted everything he grew to be given to the poor.

He is also the patron of hospitality. When soldiers came looking for him to execute him for being a Christian, he welcomed them with open arms, and practicing the command of Christ to love one’s enemies, he fed them and treated them as Christ himself. The soldiers did not realize that their host was the same Phocas they were to execute, and St. Phocas promised them that he would help them find their target.

When Phocas revealed himself to them, they were reluctant to kill him. Phocas, however, refused to fight them or to hinder their duty, and instead invited the soldiers to do what they were there to do, offering his neck. For this he was martyred.

St. Phocas is also the patron of sailers. There is an old sailing custom whereby at each meal, a portion is set aside called ‘St. Phocas portion.’ This portion is sold and the money collected is donated to the poor whenever port is reached. In this way, Phocas’ love for strangers, enemies, the poor, the land, and his neighbors continued to extend even past his death.

Holy Phocas, pray for us!

thanks to In Communion

Saints Peter and Paul

The present reading from the holy gospel (John 21:15-19) commends to us the virtue of perfect love. Perfect love is that by which we are ordered to love the Lord with our whole heart, our whole soul and our whole strength, and our neighbor as ourselves. Neither of these two kinds of love is capable of being perfect without the other, because God cannot be loved apart from our neighbor, nor our neighbor apart from God.

Hence as many times as Peter was asked by our Lord if he loved him, and he answered that he was a witness that he loved him, the Lord added at the end of each inquiry feed my sheep or feed my lambs, as if he were clearly saying ‘there is only one true proof of wholehearted love of God-if you strive to exercise care by laboring solicitously on behalf of your brothers.’

Now whoever neglects to commit himself to practicing the work of piety toward his brother to the extent of his ability shows that he loves his Maker less than he should, for he is scorning Christ’s commandment concerning support of his neighbor in his time of need.

Bede the Venerable

Homily for Sts. Peter and Paul

St Joan of Arc

Joan of Arc was not stuck at the cross-roads, either by rejecting all the paths like Tolstoy, or by accepting them all like Nietzsche. She chose a path, and went down it like a thunderbolt. — GK Chesterton, Orthodoxy