A Ghastly Hymn for Good Shepherd Sunday

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A cope depicting the Good Shepherd. (Source)

I realize that technically last week was Good Shepherd Sunday in the traditional calendar, but as most of the Catholic world (alas) celebrates it tomorrow, I thought I’d offer up this truly dismal hymn from Fr. Faber. I have never yet heard it set to music, so if any of my readers happen to know of a recording, I would appreciate them kindly sharing it. Fr. Faber is one of my favorite spiritual writers and hymnodists…even when he’s outlandishly bad.

The True Shepherd

Fr. Frederick William Faber

I was wandering and weary
When my Saviour came unto me;
For the ways of sin grew dreary
And the world had ceased to woo me:
And I thought I heard Him say,
As He came along His way,
O silly souls! come near Me;
My sheep should never fear Me;
I am the Shepherd true.

At first I would not hearken,
And put off till the morrow;
But life began to darken,
And I was sick with sorrow;
And I thought I heard Him say,
As He came along His way,
O silly souls! come near Me;
My sheep should never fear Me;
I am the Shepherd true.

At last I stopped to listen,
His voice could not deceive me;
I saw His kind eyes glisten,
So anxious to relieve me:
And I thought I heard Him say,
As He came along His way,
O silly souls! come near Me;
My sheep should never fear Me;
I am the Shepherd true.

He took me on His shoulder,
And tenderly He kissed me;
He bade my love be bolder,
And said how He had missed me;
And I’m sure I heard Him say,
As He went along His way,
O silly souls! come near Me;
My sheep should never fear Me;
I am the Shepherd true.

Strange gladness seemed to move Him,
Whenever I did better;
And he coaxed me so to love Him,
As if He was my debtor;
And I always heard Him say,
As He went along His way,
O silly souls! come near Me;
My sheep should never fear Me;
I am the Shepherd true.

I thought His love would weaken,
As more and more He knew me;
But it burneth like a beacon;
And its light and heat go through me;
And I ever hear Him say,
As He goes along His way,
O silly souls! come near Me;
My sheep should never fear Me;
I am the Shepherd true.

Let us do then, dearest brothers!
What will best and longest please us,
Follow not the ways of others,
But trust ourselves to Jesus;
We shall ever hear Him say,
As He goes along His way,
O silly souls! come near Me;
My sheep should never fear Me;
I am the Shepherd true.

Fr. Faber on Unhappiness

Our Lady of Sorrows St Stefano

Our Lady of Sorrows, pray for us in this penitential season. (Source)

As we continue through Lent, I thought I might share some edifying words from various spiritual writers every Wednesday. This week’s writer is Fr. Faber. The passages are no doubt drawn from various works, but I found them in pages 63-70 of The Spirit of Father Faber, Apostle of London (1914). Perhaps you find yourself in an unusually stark unhappiness – perhaps someone you love is ill – perhaps there is tumult in your personal life – perhaps you face doubt and despair. Meditate on the words of Fr. Faber, which brim with a supernatural wisdom drawn from his long experience of the care of souls.

Unhappiness

I

UNHAPPINESS is not without mystery even in a fallen world. By rights there should be no unhappiness at all. For is not the whole world full of God everywhere, and can there be unhappiness in the neighbourhood of God ? How much goodness and kindness is there in everyone around us, if we only take a kindly view of them ourselves ! Sin is easily forgiven to those who are in earnest. Grace is prodigally bestowed. There is an almost incredible amount of actual enjoyment, and pain and suffering themselves are quickly turned to sanctity. Yet for all this the unhappiness of the world is real. Almost
every heart on earth is a sanctuary of secret sorrow. With some the grief is fresh. With others it is old. With immense numbers the unhappiness is literally lifelong, one out of which there is no possible escape except through the single door of death. With some it arises with having chosen an unfit lot in life from the first. With others it is from the unkindness, misconduct, or misunderstanding of those they love. In some cases men have to suffer for their religion, and its consequences are made by the cruelty of others to last to the end of their days. Not unfrequently it comes from men’s characters, or from their sins, or from some consequences of these. Now and then it is the burden of a broken heart, a heart which has been overweighted, and so has snapped, and thus lost its elasticity and the power of throwing off its sorrows. To much suffering time brings no healing. The broken heart lies bleeding in the hand of its Heavenly Father. He will look to it. No one else can.

II

SORROW is to the elect on earth, what the Beatific Vision is to the Saints in Heaven. It is God’s presence, His manifestation of Himself, His unfailing reward. We must not be amazed therefore if new efforts to serve God bring new sorrows in their train. By the supernatural principles of the spiritual life, they ought to do so. If we are able to bear them, these sorrows will come at once. Their delay is only the index of God’s estimation of our weakness. Yet we need not fear that they will be disproportioned to our strength. God’s blows are not dealt out at random. Our crosses are poised to a nicety by Divine wisdom, and then Divine love planes them, in order to make them at once smoother and lighter. But we can have no real comfort in devotion, if we are without trials. We have no proof that God accepts us, no security against delusion. We know that the stars are in their old places in the sky ; but in different states of the atmosphere they seem much farther off than at other times, or again much nearer, like teardrops of light on the very point of falling to the earth. So is it with God. Joy makes Him seem far off, while sorrow brings Him near, almost down into our bosom. When sorrows come, we feel instinctively their connection with the graces which have gone before, just as temptations so often have an odour about them of past victories. They come up, one after another, dealing their several blows upon our poor hearts, with such a modest heavenly significancy upon their faces, that it is easy to recognise angels beneath the thin disguise. As we touch them, even while the thrill goes through us, we feel that we are almost handling with our hands our own final perseverance, such solid evidence are they of our adoption, so full of substantial graces in their presence, and leaving such a legacy of blessings when they go. A heart without sorrows is like a world without a revelation. It has nothing but a twilight of God about it.

III

FURTHERMORE our sorrow must be our own. We must not expect anyone else to understand it. It is one of the conditions of true sorrow, that it should be misunderstood. Sorrow is the most individual thing in the whole world. We must not expect therefore to meet with sympathy at all adequate to what we are suffering. It will be a great thing if it be suitable, even though it is imperfect. It is a very desolate thing to have leaned on sympathy, and found that it would not bear our weight, with such a burden of sorrow upon our backs. It is very difficult to erect ourselves again. The heart sinks upon itself in dismay. It has used its last remaining strength to reach the place where it would rest itself, and now what is left for it, but a faintness which opens all the wounds afresh, and a dismal conviction that the grief is less tolerable than it was before? It is best therefore to keep our sorrows as secret as we can. Unfitting sympathy irritates us, and makes us sin. Inadequate sympathy lets the lame limb fall harshly to the ground. The denial of sympathy excites almost a querulous despair. God knows everything. There are volumes of comfort in that. God means everything. There is light for every darkness out of that simple truth. Our hearts are full of angels when they are full of sorrows. Let us make them our company, and go on our road, smiling all the day, scattering such sweetness round us as mourners only are allowed to scatter, and God will understand us, when we go to Him.

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Detail of the Isenheim Altarpiece, Matthias Grünewald. (Source)

IV

JESUS will be a cause of blessed sorrow to every one of us. There are very many happy earthly things which we must sacrifice for Him ; or if we have not the heart to do so, He will have the kind cruelty to take them from us. Persecution is a word of many meanings, a thing of countless shapes. It must come infallibly to every one who loves our dearest Lord. It may come through the hard tongues of the worldly, or in the suspicions and jealousies and judgements of those we love. In the peace of family love and domestic union it often comes from hands which make it hard to be endured; and because of religion, there is keen misery where the casual visitor sees nothing but the edification of mutual love. Who was ever let alone to serve Jesus as he wished? It is idle to expect it. The husband’s love rises against it in the wife. The mother will tear her children from the Saviour’s arms. The father looks with suspicion on the claims of God, and jealousy of the Creator will make him harsh to a child who has never given him an hour of trouble in life beside, and to whom he has never been harsh before. The brother will forego the manliness of fraternal affection, and bring the bitterness of the world’s judgements into the sacred circle of home, if Jesus dares to lay a finger on his sister. O poor, poor world! And it is always the good who are the worst in this respect. Let this be laid to heart, and pondered. Outside of us, beside this inevitable persecution, our Lord will bring trials and crosses round us, at once to preserve our Grace and to augment it. The more we love him the thicker they will be. Nay, our love of Him often gets us into trouble we hardly know how. It almost leads us into faults, into imprudences to be repented of. Suddenly, especially when we are fervent, the ground gives way under our feet, and we sink into a pit, and in the retrospect, our fall seems inexcusable, and yet how did it come to pass ? How also is it within the soul ? Are there not such things as the pains of love ? Are they not more common than its joys ?

V

THEN there is the worse pain of not feeling our love, of seeming to lose our love, of its for ever slipping away from us. There are also interior trials, by which self-love is put to a painful death, and a cleansing of our inmost souls by fire, which is exceeding agony. Then there are the distresses into which the love of Jesus entraps us. It persuades us to give up this world, to put out all the lights wherewith earth had made our hearts gay, to break ties, to eschew loves, to commit ourselves to hard dull lives, and then it leaves us. God hides His countenance from us. All view of the other world is shut off from us. Just as it is at sundown, no sooner has the last rim sunk below the horizon, than, as if evoked by a spell, from river-side, from woody hollow, from pastures where the kine are feeding, from meadows with the haycocks standing, there rises up a cold white blinding mist : so is it in the soul, no sooner is God’s Face gone, than past sins, ghastly things, break up from the graves in which absolution laid them, and present imperfections, and unknown temptations, and chilling impossibilities, of perseverance, all rise up together, and involve the soul in the coldest gloomiest desolation, through which no star can pierce, and it is much if a sickly whiteness tells us that there is a moon somewhere. Who does not know these things ? It is no use shuddering. They are not on us now ; but they will come back again, be sure, when their hour arrives. Thus Jesus is in us a cause of sorrow, in us He is a sign to be contradicted, in us is He set for the rise and fall of many.

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Ecce Homo, Adam Chmielowski, 1881. (Source)

Elsewhere: Two New Blogs on Mystics

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A stigmatic, c. 1840. (Source)

Recently two very worthy endeavors have come to my attention. The first is the blog of the Stigmatics Project at the Ruusbroec Institute, University of Antwerp. The project “studies the promotion and devotion of the hundreds of stigmatics reported in five European countries during the nineteenth and early twentieth century.” It takes a scholarly, non-confessional approach to its subject. No doubt this new venture will yield greater insights into the stigmata as a social phenomenon.

The second is a much more theological blog called Littlest Souls, and it presents a veritable treasure trove of mystic spirituality. The blogger has clearly read widely in the library of the soul passed on to us from age to age by the Church. He seems to place a special emphasis on the 19th and early 20th century mystics, much like the Stigmatics Project. In fact, they probably cover some of the same figures. But unlike the recently-founded work of the Ruusbroec Institute, Littlest Souls has been up and running since May 2012. There is consequently much more material here to review and contemplate. Fans of that other great blog, Mystics of the Church, will find much here to admire.

In my first post on Father Faber, I noted that he represented a kind of lost world of the faith. Today, it is hard to imagine a Catholicism that once supported the kind of imaginatively baroque and overtly sentimental spirituality that oozes from his pages. Father Faber looks odd to our cynical, postmodern eyes. But in exploring his writings now, I find much in them that’s salutary and beautiful. My hope is that I can play some small part in recovering those gems for our times.

Both of these blogs seem to do precisely that; one at the level of scholarship, and one at the level of spirituality. Both set out to investigate and present a spiritual school that often seems morbid, unhealthy, or slightly daft – certainly one that has little place in our age. But there are real values here, real impressions of humanity in communion with the divine. I can only commend their efforts as important contributions to the memory and mystical life of the Church Militant.

I’ve said it before, and I’ll say it again. The Church is weird because she is supernatural, and the supernatural is always strange. We should embrace that fact.

Father Faber on Extraterrestrials

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The Helix Nebula, also known as “The Eye of God.” (Source)

When I was an undergraduate, I spent an afternoon in one of my theological societies discussing how Christians should respond to the discovery of alien life, should it ever happen. Our group split between those who believed the question was null anyway, as there were no aliens, and those, like me, who held that if they did exist, we should baptize and catechize them anyway.

It seems that no less a figure than Father Faber himself should have something to say on the matter. Imagine my shock when, quite unexpectedly, I came across the following passage yesterday in Faber’s The Precious Blood (1860/1959):

God made the angels and the stars. The starry world is an overwhelming thing to think of. Its distances are so vast that they frighten us. The number of its separate worlds is so enormous that it bewilders us. Imagine a ray of light, which travels one hundred and ninety-two thousand miles in a second; and yet there are stars whose light would take a million of years to reach the earth. We know of two hundred thousand stars down to the ninth magnitude. In one single cluster of stars, eighteen millions of stars have been discovered between the tenth and eleventh magnitudes. Of these clusters men have already discovered more than four thousand. Each of these stars is not a planet, like earth; but a sun, like our sun, and perhaps with planets round it, like ourselves. Of these suns we know of some which are one hundred and forty-six times brighter than our sun. What an idea all this gives us of the grandeur and magnificence of God! Yet we know that all these stars were created for Jesus and because of Jesus. Mary’s Son is the King of the stars. His Precious Blood has something to do with all of them. Just as it merited graces for the angels, so does it merit blessings for the stars. If they have been inhabited before we were, or are inhabited now, or will at some future time begin to be inhabited, their inhabitants, whether fallen and redeemed, or unfallen and so not needing to be redeemed, will owe immense things to the Precious Blood. Yet earth, our little, humble earth, will always have the right to treat the Precious Blood with special endearments, because it is its native place. When the angels, as they range through space, see our little globe twinkling with its speck of colored light, it is to them as the little Holy House in the hollow glen of Nazareth, more sacred and more glorious than the amplest palaces in starry space. (The Precious Blood 20-21).

The passage stood out to me for a few reasons. First, we might note Fr. Faber’s charming vision of angels flying through outer space. It strikes me as typical of his imaginatively poetic spirituality to find all of reality brimming with several orders of hidden and divine life. Secondly, Faber anticipates the very sentiments that astronauts would feel and describe over a century later. But perhaps most strikingly, Faber seems to suggest both the plausibility of extraterrestrial life and its capacity for redemption, presumably through the sacramental work of the Church. I would never have anticipated this idea from a Victorian priest most famous for his effervescent devotions and moralizing sermons. Evidently Faber was well read in the scienceand possibly the science fictionof his day.

On this Feast of Christ the King, I also find Faber’s words particularly apt. There is no part of reality to which the sovereignty of Christ does not extend: “Mary’s Son is the King of the stars.” One imagines that Faber would have enthused over today’s solemnity, had he lived long enough to see its institution.

The whole chapter is a spiritual gem, but this strange little paragraph seemed particularly worthy of consideration. The more I read, the more disconsolate I am that Faber has been so widely neglected by today’s Catholics.

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Angels by Giotto in the Scrovegni Chapel. (Source)

Oratorian Oratorios: A Study in Music, Devotion, and Enlightenment

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The Vision of St. Philip Neri, artist unknown. (Source)

One of the clearest elements of Oratorianism is its outstanding aesthetic tradition. From the very beginnings of St. Philip’s Congregation, the Oratory has fostered the leading artists and composers of every era. Rubens, Caravaggio, Pietro da Cortona, and others competed to fill the Chiesa Nuova with glorious baroque paintings and frescos. The exercises of the Oratory were accompanied from its earliest iterations by the airs of Animuccia and Palestrina.

In the 17th and 18th century, the Oratory reached its high noon. In his 1965 book, The Idea of the Oratory, Fr. Raleigh Addington of the London Oratory traces the history of St. Philip’s family. He shows how it spread rapidly through Italy and Spain, as well as other parts of the Catholic world as far afield as Mexico and Ceylon. Even relatively small towns had Oratories. While few of these houses have survived the French Revolution, Italian Unification, and two World Wars, we can nevertheless catch a glimpse of that world. Let us examine the way that various 18th century composers promoted the cult of St. Philip Neri in an increasingly Enlightened world.

Alessandro Scarlatti’s San Filippo Neri (1705)

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Alessandro Scarlatti (1660-1725) when he was Maestro di Capello of the Viceroy of Naples (Source)

The aforementioned accompaniment written by Animuccia and Palestrina eventually turned into a new musical genre: the oratorio, named for the Oratory. The very first oratorio proper was staged at the Roman Oratory in 1600. Rappresentatione di anima et di corpo, by Emilio de’ Cavalieri, opens with a stirring exhortation by a baritone representing the voice of Time. His message – “Il tempo, il tempo fugge” – could have come from St. Philip himself. Good Philip went about Rome encouraging those he met “to begin to do good.” This sense of immediacy, even urgency, was inherited by some of his sons, most notably Father Faber of London.

But Cavalieri’s work would hardly be the last Oratorian oratorio. Take, if you will, the Sicilian Alessandro Scarlatti’s 1705 oratorio, San Filippo Neri. It narrates Philip’s life by examining several episodes of his story through a dialogue conducted between the eponymous saint and women representing the three theological virtues: Faith, Hope, and Charity. It is a strange piece, an allegory that blurs the lines between interior and exterior action.

And what a tonal difference a century makes! While Cavalieri’s work still shares something of the dramatic chiaroscuro that marked the Counter-Reformation era, Scarlatti’s oratorio soars into the confidence and optimism of the Age of Enlightenment. Each movements brims with airy light. Scarlatti, who would have known the Oratorians, or Girolamini, of Naples, manages to capture something of St. Philip’s own bounding spirit in the score.

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Portrait of Pietro Cardinal Ottoboni by Francesco Treviso, c. 1689. Now in County Durham, England. (Source)

The work represents a significant collaboration between Scarlatti and Cardinal Pietro Ottoboni. A Venetian who spent much of his career in Rome, Ottoboni is a formidable figure in the history of early modern Catholicism, Italy, and art. He was renowned for his exquisite taste, and he amassed a vast collection of the finest paintings he could lay his hands on. He fostered the careers of several composers, including Antonio Vivaldi, whom Scarlatti resembles in certain formal respects. Ottoboni may not have been a very holy man (Baron de Montesquieu asserted that he sired “between 60 and 70 children. Portraits of his mistresses as saints, like Margarita Pio Zeno of Savoy (1670-1725), decorated his bedroom”). Nevertheless, he was pious enough to write a theologically sound libretto for Scarlatti’s oratorio.

Ottoboni seems to have had a devotion to St. Philip. At the very least, he was able to compose thoroughly hagiographical lyrics. In movements 10 and 11, Charity sings:

Come then to temple of the Almighty
that bears both my and Jerome’s name;
and united by your zeal,
let a crowd of faithful followers
distribute all around
the torches of your flame,
so that, repentant and disdaining Avernus,
these beloved souls, once led astray,
in this bright light
may wing their way to heaven.
You shall be a star,
surpassing all others
while you live here on earth among the shadows;
but when that blessed day arrives,
your flame that now is hidden among the shadows
will be a sun, as once it was a star.
You shall be, etc

Thus we hear of the Oratory’s foundation at San Girolamo della Carità. Here we can see some borrowing from liturgical forms of music. The repetition of “You shall be a star, etc.” in movement 11, repeated throughout the piece on every odd movement, resembles the doubled use of Psalm antiphons in the Divine Office. Whether this came from Scarlatti, Ottoboni, or some other formal precedent, I cannot say.

Ottoboni’s libretto is also colored by some imaginative idiosyncracies. For instance, he has St. Philip announce with some lamentation,

Oh how the memory
of my dearest fatherland,
awakens the force of love in my breast!
Ah, who will give my heart wings
to see once more my beloved native soil?
But what have I said, oh God?
Ah, my weakness has taken me far from your
presence, and on a mortal object
I am tempted to fix my gaze.
Yet I am not slow in returning to my former
centre, for wherever I am I always find in you my
native land.

St. Philip follows up this resolution with a brief meditation:

The dove that flies
far from her nest
is consoled
when she returns
to her nest.
The dove, etc.
Ottoboni must have known the Roman Oratorians well. His little verse captures two features of the spirituality St. Philip left to his sons: devotion to the Holy Spirit (“The dove”) and domestic stability (“Nest,” literally “Nido” in the original Italian, a word that has come down the centuries as a summary of the Vita Oratoriana).
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This is a very good recording. And you can get it on Spotify! (Source)

Scarlatti and Ottoboni wrote their piece at a time when the Oratory was expanding rapidly. For comparison, we might examine music that comes from the end of that era.

Pasquale Anfossi’s La Morte di San Filippo Neri (1796)
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Pasquale Anfossi (1727-1797). (Source)

It is perhaps appropriate that, in a period of turbulence and contraction for the Oratory, a piece about St. Philip’s death should be composed. Indeed, Pasquale Anfossi premiered his oratorio 201 years after the saint’s passage into glory, one year before his own death, and in the very same year as Napeoleon’s invasion of Italy. That intrusion would have far-reaching effects for the Church at large (see Ulrich Lehner’s Conclusion in The Catholic Enlightenment, 2016).

The piece (or at least, what I can occasionally find of what seems to be the only recording available) is pleasant enough. Anfossi, though largely forgotten today, was quite popular in his own era. He was particularly well known as the composer of many operas. I confess that I don’t find his work all that striking next to that of some of his contemporaries – e.g. Mozart. But he gave us some nice arias all the same.

Since I cannot find Carlo Antonio Femi’s libretto, I won’t comment on the oratorio’s substantive devotional or theological merits. It does strike me, however, that there seems to be a significant difference in structure between the two. In the Scarlatti/Ottoboni oratorio, we are treated to personifications of the three Theological Virtues in dialogue with St. Philip himself. In Anfossi/Femi, we instead have the interaction of “Amor,” “Santita,” “Religione,” and a tenor, “Genio.”
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Love, Sanctity, and Religion singing to Genius. (Source)

In 1705, the allegory centers on the person of St. Philip and those virtues he enacted and embodied. In 1796, all of the parts represent abstractions. The libretto may well be about St. Philip, but he does not appear. If “Genio” is supposed to represent him, then Anfossi and Femi are introducing a classically pagan conceptthe personal genius or daemonto stand in for Philip instead of the saint himself. The tendency towards abstraction is not entirely foreign to allegory. After all, even the Rappresentatione of 1600 centers on a dialogue between Body and Soul. But the Rappresentatione wasn’t about a saint. Anfossi’s oratorio ostensibly is. To my knowledge, it’s rather unusual in early modern hagiography to divorce the piece from its ostensible subject.

Yet it is entirely typical of Enlightenment discourse. Throughout the Enlightenment, we see a discursive move away from personhood and all the messy particularity it entails, even as we see new emphasis on a universalizable individualism. By the time Anfossi wrote and premiered La Morte di San Filippo Neri, Edmund Burke had already famously railed against the Jacobins as ideologues of unworkable abstractions that they foisted on real people.

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The 2014 Polish recording of Anfossi’s The Death of Saint Philip Neri. (Source)

I don’t know enough about Anfossi’s other work to know what kinds of values he sought to express. But I would wager on the basis of this peculiar, overly-allegorized oratorio, that he may well be a Catholic Enlightener. Wikipedia, bastion of Definite Truth, relates that he “worked mainly in London, Venice and Rome.” Surely he would have interacted with Enlightened Catholics in some of those environments. The Catholics of London in particular would have been decidedly given over to the liberal spirit of the age. He premiered his first piece there in 1782, the very same year that the anti-Papal Catholic Committee convened for the first time to fight for Emancipation. Might he have known its leaders? And what kinds of contacts did he maintain with non-Catholic Enlighteners in London? For now, we cannot know.

If Anfossi was truly something of a Catholic Enlightener, then we must find a cruel irony in the fact that one of his last oratorios should premier in Papal Rome just before itand so many Italian Oratoriescame crashing down under Napoleon’s enlightenment-by-force.

The Saint Who Sings
The difference between the two oratorios, written at opposite ends of the 18th century, is startling. Both ostensibly further the cult of St. Philip Neri; the approach they take, however, suggests a major shift over the course of the decades. While Scarlatti’s piece hews closely to hagiographic norms, Anfossi’s seems to break from them by injecting a dose of Enlightenment abstraction into what might otherwise be a fairly typical allegory. The presence of St. Philip as a character in the former suggests both a deep devotion and an incarnational personalism proper to the Oratorian spirit. His absence in the latter would seem to suggest that sanctity, rather than growing from the personal embodiment of the virtues, consists in the interaction of broader spiritual qualities with individual genius. Further study of devotional music about St. Philip from across the 18th century could confirm whether the observable difference between the two oratorios represents a broader shift in hagiography influenced by the Catholic Enlightenment.

 

Father Faber on the Holy Souls in Purgatory

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We should always remember to pray for the Holy Souls in Purgatory, especially in this, their month. (Source)

Today is Remembrance Sunday here in the U.K. We had a splendid Solemn High Requiem Mass at the Oxford Oratory, complete with black vestments. The setting was a Requiem by Haydn, which seem to draw us on the journey of a holy soul. From an Introit that sounds like the mournful ghosts of the dead, we proceed to a communion that is full of airy light and calm joy – with a great deal of drama in between. 

I realized that I had not posted anything for All Souls’ Day. Since today is yet another day set aside, at least by British Catholics, for praying on behalf of the dead, I decided I’d post something by that spiritual master, Father Frederick William Faber of the London Oratory. In his own life, Fr. Faber was known for his great devotion to the Holy Souls. One of his more famous texts deals with prayer for those in Purgatory. I have selected the following passage from that work, Fr. Faber’s Purgatory. You can also find it on this website. I offer it here for your consideration and in the hope that the good priest’s words might kindle in us a fonder and more steadfast devotion to the Faithful Departed.

Both views [of Purgatory within Catholicism] agree again in holding that what we in the world call very trivial faults are most severely visited in purgatory. St. Peter Damian gives us many instances of this, and others are collected and quoted by Bellarmine. Slight feelings of self-complacency, trifling inattentions in the recital of the Divine Office, and the like, occur frequently among them. Sister Francesca mentions the case of a girl of fourteen in purgatory, because she was not quite conformed to the will of God in dying so young: and one soul said to her: Ah men little think in the world how dearly they are going to pay here for faults they hardly note there. She even saw souls that were immensely punished only for having been scrupulous in this life; either, I suppose, because there is mostly self-will in scruples, or because they did not lay them down when obedience commanded. Wrong notions about small faults may thus lead us to neglect the dead, or leave off our prayers too soon, as well as lose a lesson for ourselves.

Then, again, both views agree as to the helplessness of the Holy Souls. They lie like the paralytic at the pool. It would seem as if even the coming of the angel were not an effectual blessing to them, unless there be some one of us to help them Some have even thought they cannot pray. Anyhow, they have no means of making themselves heard by us on whose charity they depend. Some writers have said that Our Blessed Lord will not help them without our co-operation; and that Our Blessed Lady cannot help them, except in indirect ways, because she is no longer able to make satisfaction; though I never like to hear anything our dearest mother cannot do; and I regard such statements with suspicion. Whatever may come of these opinions, they at least illustrate the strong way in which theologians apprehend the helplessness of the Holy Souls. Then another feature in their helplessness is the forgetfulness of the living, or the cruel flattery of relations who will always have it that those near or dear to them die the deaths of Saints. They would surely have a scruple, if they knew of how many Masses and prayers they rob the souls, by the selfish exaggeration of their goodness. I call it selfish, for it is nothing more than a miserable device to console themselves in their sorrow. The very state of the Holy Souls is one of the most unbounded helplessness. They cannot do penance; they cannot merit; they cannot satisfy; they cannot gain indulgences; they have no Sacraments; they are not under the jurisdiction of God’s Vicar, overflowing with the plentitude of means of grace and manifold benedictions. They are a portion of the Church without either priesthood or altar at their own command.

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Pray for the Holy Souls in Purgatory. (Source)

Those are the points common to both views of purgatory; and how manifold are the lessons we learn from them, on our own behalf as well as on behalf of the Holy Souls. For ourselves, what light does all this throw on slovenliness, lukewarmness, and love of ease? What does it make us think of performing our devotions out of a mere spirit of formality, or a trick of habit? What diligence in our examens, confessions, Communions, and prayers! It seems as if the grace of all graces for which we should ever be importuning our dear Lord, would be to hate sin with something of the hatred wherewith He hated it in the garden of Gethsemane. Oh, is not the purity of God something awful, unspeakable, adorable? He, who is Himself a simple act, has gone on acting, multiplying acts since creation, yet he has incurred no stain! He is ever mingling with a most unutterable condescension with what is beneath Him-yet no stain! He loves His creatures with a love immeasurably more intense than the wildest passion of earth- yet no stain! He is omnipotent, yet it is beyond the limits of His power to receive a stain. He is so pure that the very vision of Him causes eternal purity and blessedness. Mary’s purity is but a fair thin shadow of it, and yet we, even we, are to dwell in His arms for ever, we are to dwell amid the everlasting burnings of that uncreated purity! Yet, let us look at our lives; let us trace our hearts faithfully through but one day, and see of what mixed intentions, human respects, self-love, and pusillanimous temper our actions, nay, even our devotions, are made up of; and does not purgatory, heated seven-fold and endured to the day of doom, seem but a gentle novitiate for the Vision of the All-holy?

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St. Michael the Archangel has traditionally been closely associated with the Holy Souls of Purgatory in the Church’s devotional life. (Source)

But some persons turn in anger from the thought of purgatory, as if it were not to be endured, that after trying all our lives long to serve God, we should accomplish the tremendous feat of a good death, only to pass from the agonies of the death-bed into fire, long, keen, searching, triumphant, incomparable fire. Alas! my dear friends, your anger will not help you nor alter facts. But have you thought sufficiently about God? Have you tried to realise His holiness and purity in assiduous meditation? Is there a real divorce between you and the world which youknow is God’s enemy? Do you take God’s side? Are you devoted to His interests? Do you long for His glory? Have you put sin alongside of our dear Saviours’ Passion, and measured the one by the other? Surely, if you had, purgatory would but seem to you the last, unexpected, and inexpressibly tender invention of an obstinate love, which was mercifully determined to save you in spite of yourself. It would be a perpetual wonder to you, a joyous wonder, fresh every morning, a wonder that would be meat and drink to your soul, that you, being what you know yourself to be, what God knows you to be, should be saved eternally. Remember what the suffering soul said so simply, yet with such force, to Sister Francesca: ‘ Ah! those on that side of the grave little reckonhow dearly they will pay on this side for the lives they live! To be angry because you are told you will go to purgatory! Silly, silly people Most likely it is a great false flattery, and that you will never be good enough to go there at all. Why, positively, you do not recognise your own good fortune, when you are told of it. And none but the humble go there. I remember Maria Crocifissa was told that although many of the Saints while on earth loved God more than some do even in heaven, yet that the greatest Saint on earth was not so humble as are the souls in purgatory. I do not think I ever read anything in the lives of the Saints which struck me so much as that. You see it is not well to be angry; for those only are lucky enough to get into purgatory who sincerely believe themselves to be worthy of hell.

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Masses and indulgences can be tremendously helpful to the souls suffering in Purgatory. (Source)

But we not only learn lessons for our own good, but for the good of the Holy Souls. We see that our charitable attention towards them must be far more vigorous and persevering than they have been; for men go to purgatory for very little matters, and remain there an unexpectedly long time. But their most touching appeal to us lies in their helplessness; and our dear Lord, with His usual loving arrangement, has made the extent of our power to help them more than commensurate with their ability to help themselves. Some theologians have said that prayer for the Holy Souls is not infallibly answered. I confess their arguments on this head do not convince me; but, conceding the point, how wonderful still is the power which we can exercise in favour of the departed! St. Thomas has at least taught us that prayer for the dead is more readily accepted with God than prayer for the living. We can offer and apply for them all the satisfactions of Our Blessed Lord. We can do vicarious penance for them. We can give to them all the satisfactions of our ordinary actions, and of our sufferings. We can make over to them, by way of suffrage, the indulgences we gain, provided the Church has made them applicable to the dead. We can limit and direct to them, or any one of them, the intention of the Adorable Sacrifice. The Church, which has no jurisdiction over them, can yet make indulgences applicable or inapplicable to them by way of suffrage; and by means of liturgy, commemoration, incense, holy water, and the like, can reach efficaciously to them, and most of all by her device of privileged altars. The Communion of Saints furnishes the veins and channels by which all these things reach them in Christ. Heaven itself condescends to act upon them through earth. Their Queen helps them by setting us to work for them, and the Angels and the Saints bestow their gifts through us, whom they persuade to be their almoners; nay, we are often their almoners without knowing that we are so. Our Blessed Lord vouchsafes to look to us, as if He would say: Here are my weapons, work for me! just as a father will let his child do a portion of his work, in spite of the risk he runs in having it spoiled. To possess such powers, and not to use them, would be the height of irreverence towards God, as well as of want of charity to men. There is nothing so irreverent, because nothing so unfilial, as to shrink from God’s gifts simply because of their exhuberance. Men have a feeling of safety in not meddling with the supernatural; but the truth is, we cannot stand aloof on one side and be safe. Naturalism is the unsafe thing. If we do not enter the system, and humbly take our place in it, it will draw us in, only to tear us to pieces when it has done so. The dread of the supernatural is the unsafest of feelings. The jealousy of it is a prophecy of eternal loss.

It is not saying too much to call devotion to the Holy Souls a kind of centre in which all Catholic devotions meet, and which satisfies more than any other single devotion our duties in that way; because it is a devotion all of love, and of disinterested love. If we cast an eye over the chief Catholic devotion, we shall see the truth of this. Take the devotion of St. Ignatius to the glory of God. This, if we may dare to use such an expression of Him, was the special and favourite devotion of Jesus. Now, purgatory is simply a field white for the harvest of God’s glory. Not a prayer can be said for the Holy Souls, but God is at once glorified, both by the faith and the charity of the mere prayer.

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The Virgin of Carmel Saving Souls in Purgatory, Circle of Diego Quispe Tito, c. 17th century. Brooklyn Museum. (Source)

A Few Points of Contrast Between the English Cardinals

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Henry Edward Cardinal Manning of Westminster (Source).

It occurs to me that some of the major differences between Newman and Manning’s later careers can already be glimpsed in their early lives. Specifically, in the reasons they converted.

Cardinal Newman converted as the result of long study of the history of doctrine (especially the Church and due to the attacks on Tract 90, which suggested to him that the Bishops of England had no intention of reading the 39 Articles with a Catholic sense. His conversion was thus the result of a deep meditation of a chiefly historical and doctrinal nature, coupled with an affliction from church authorities.

Cardinal Manning converted after Newman when, in 1850, the Privy Council forced the Church of England to ordain an Evangelical who denied the salvific efficacy of Baptism. This move so shocked Manning that he immediately saw that the Church of England was essentially a political construct without any share of the Apostolic inheritance. It could not resist the demands of the state. And thus, he betook himself to Rome.

Newman became a great theologian; Manning became a great ecclesiastical politician. Newman suffered many troubles with controversies and the censure of the authorities; Manning labored as part of the Catholic establishment and did more than anyone else in England (and, due to his role at Vatican I, arguably the world) to advance the cause of Ultramontanism.

On an unrelated note, there is a rather amusing point of contrast in their biographies. Newman matriculated as an undergraduate at Trinity College, Oxford. Manning was at Balliol (like Faber). Anyone who’s been to Oxford will know that these two colleges are next to each other on Broad Street.

For Blessed John Henry Newman

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Bl. Newman in his Oratorian habit (Source).

There is so much I could write about Cardinal Newman, on this, his feast day. I have, indeed, already written posts about him many times in the past. But now that courses are starting, I don’t find that I can say as much as I would perhaps like. I also write this essay in some state of exhaustion, having just completed the walking pilgrimage from the Oxford Oratory to Littlemore in honor of Newman’s reception into the Church by the Blessed Dominic Barberi.

So instead of making this a terribly erudite post about a point in Newman’s life or theology, I thought I’d just express my profound gratitude. It can be gauche to make any feast of the Church about one’s self. That is not at all my intention, and I hope I will not be thought self-seeking in writing of my own experience. I don’t pretend that my story is terribly uniquebut it is mine, and no one else can tell it. I am emboldened to relate the history of my own friendship with Blessed John Henry because, as I was taught by Dom Mark Daniel Kirby, “a grace remembered is a grace renewed.” And of course, it’s not really about me. It’s about God, and what He has mercifully done for me through Blessed John Henry Newman.

Saints come to us at many stages of our life. They are always timely, making their appointments according to Heaven’s clock. The mysterious intervention of the saints provides us with one of the many beautiful aspects under which we might consider the manifold glories of providence. They are, as they were in life, God’s instruments; only now, in beatitude, they are eternally and perfectly so. By their intercession, they fill their afterlife with comings and goings, always about God’s business.

Like so many Catholics, I have known the prayers of a saint. Blessed John Henry Newman entered my life when I was still very young in the faith. Of course, I had heard of him before. His name looms large in the history of conversion, and as a convert myself, I found his story interesting if not overly compelling. All that was to change in the spring of my second year, when, in a class entitled, “The University, God, and Reason,” I had the chance to read the first half of his famous educational treatise, The Idea of a University. His magnificent prose and bold defense of knowledge for its own sake thrilled me. I made him my Lenten companion that spring. And in May, I tried (not entirely successfully) to go through all of his Marian meditations for the entire month. A few weeks later, I left for my study abroad.

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Newman in later years. (Source)

This venture is, I think, one of the great privileges and turning-points of my life. The more I reflect on it, and where I have been since, the more I thank God for allowing me that study which was more a pilgrimage than anything else. On my very first day away from home, I had the chance to visit the Brompton Oratory. Leaving the hustle and bustle of Kensington in the late afternoon, stepping into that dark and immense well of stillness, I immediately thought, “This is God’s house.” I had never had that reaction in any other church before, and never yet have since. It was unbidden, unlooked-for, unimagined. Yet there, in the vast twilight of Fr. Faber’s church, I felt the unmistakable presence of God. And whose altar should I find, off in a niche, under a low-hanging balcony? Whose but Cardinal Newman’s? And from Cardinal Newman’s altar I walked up to the transeptsand found the effigy-altar of St. Philip Neri. To this day, it is still my firm conviction that I was led to befriend St. Philip by Blessed John Henry, his son.

That was my first introduction to the Oratory. While I had heard of it and understood some of its distinctives, these were merely academic realities to me until that long journey. Throughout the rest of my travels that summer, my mind turned constantly to Blessed John Henry and St. Philip. In Rome, the presence of the latter seeped from the very walls. I had the grace of visiting the Chiesa Nuova twice, and San Giovanni dei Fiorentini once (though at the time I did not know its history). And when I returned to England to complete the course I had signed up for, I started to find Cardinal Newman everywhere. Across the street from my college in Oxford was the Church of St. Mary the Virgin, where Newman was vicar. I visited Oriel and passed by Trinity, his two colleges. I worshiped weekly at the Oratoryyet another house of St. Philipwhere Newman had preached in his own life. I bought a small portrait of the man himself in the little church shop there. And while on a brief retreat with the monks of Silverstream, I providentially purchased a short biography of St. Philip Neri. It was the first I ever read, and I devoured it in a few days.

I have little to say of the time since my return to the United States in August of 2015. The year that followed was very bad, and my faith suffered greatly. But when I came back after so long a spiritual exile, I once again felt the prayers of Cardinal Newman moving me in the right direction. Slowly but surely, my sense of the presence of God healed. By this point, I was writing a thesis on Newman. I was also seriously pondering my future. I knew I wanted to continue my studies, but the question of where to do so was subject to a number of considerations. So I offered up the issue in prayer to a number of saints, including Our Lady of Walsingham and Bl. Cardinal Newman.

And now I am at Oxford, Newman’s beloved university. Indeed, I am at a college guided by the spirituality of the Anglican movement he began. Cardinal Newman has not failed me by his prayers. I have read so many works by and about him, yet still I feel I have so much more to learn from his life and teaching. He is for me many things at once: intellectual mentor, friend in Heaven, father in God. For someone training for the scholarly life, Newman is a model Catholic academic. He pursued Truth until he found it, and, not resting therein, never ceased following it until his death. I pray that I, too, may follow him out of shadows and images and into the “kindly light” of Truth.

Blessed John Henry Cardinal Newman, Pray for Us.

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The Millais portrait of Cardinal Newman. (Source)

The Prince of Papist Purple Prose

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Faberesque religious art. (Source)

The Church offers us the way of salvation. She declares the destination, Heaven; she notes our provenance, the bondage of our sinful nature. And she furnishes a route from the latter up to the former. Or, I might say, “routes.” For while the Cruciform road to Heaven may appear singular from afar, anyone who enters the Journey will find that it is in fact composed of many different paths. The holy diversity of the Church is one testament of its Catholicity. Like a great Cathedral or Basilica that appears as one massive edifice from the street but harbors dozens of little side-altars within, each distinctly the Table of the Lord, the Church offers more streams of spirituality than we can discern. Some flow still in our midst, giving life to multitudes. Others run dry. And some thought long-extinct may suddenly spring forth in new vim and vigor.

It is only a natural and concurrent fact that the Church should likewise offer her children a diverse array of spiritual writers. There is the beautiful, mysterious Areopagite; the mighty, noble St. Augustine; the dazzlingly imaginative St. Ephrem the Syrian; the logical, pacific Aquinas; the bloody consolations of Dame Julian; the gleaming shadows of St. John of the Cross; the brooding brilliance of Pascal; the soaring eloquence of Bossuet; the roseate cheer of St. Thérèse of Lisieux; the luminous fragmentation of T.S. Eliot; the Gothic grotesquerie of Flannery O’Connor.  The list goes on and on.

The English Catholic Revival was a fertile time for spiritual writers. At the fountainhead of the entire movement stands Cardinal Newman, whose massive influence is still being felt by theologians and writers today. The founder of the English Oratory was a masterful stylist, so much so that James Joyce considered him the greatest master of English prose. Every ecclesiastical development proves that Newman’s theology is more timely than ever. He has been lauded by subsequent generations, and rightly so. When he is eventually canonized, he will certainly be declared a Doctor of the Church for his labors.

But he has, sadly, overshadowed another figure, one no less deserving of praise for his own work on behalf of the Gospel. That man is Fr. Frederick William Faber, the founder of the London Oratory.

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Fr. Frederick William Faber, Father of the Brompton Oratory. (Source)

Faber was an Oxford convert like Newman. After leaving the University, he first served as an Anglican parish priest in Northamptonshire. He would later bring eleven men with him across the Tiber when he resigned his post. After shepherding the community for a short time, he eventually joined forces with Newman and co-founded the English Oratory. They split the country. Newman went to Birmingham, and Faber went to London. In the course of his time there, he gained notoriety as a preacher of remarkable versatility and power, a widely-respected hymnodist, a constant friend of the poor, and an authoritative teacher of the spiritual life. As one source has it, his written works

…are a mine of spiritual gold of the highest purity, refined and drawn from Faber’s deep understanding of Catholic spiritual theology. For he had delved deeply, not only into the standard Scholastic philosophy and theology, but especially into the mystical schools. Father Faber was a brilliant man whose theology of the Absolute Primacy of Christ and Mary is grounded in that of the Subtle Doctor, Blessed John Duns Scotus (1266-1308), all recast in simple ordinary English. (174).

When he died, all the great Catholics of England honored his memory. In France, even the formidable abbot of Solesmes, Dom Prosper Guéranger, admired his writings and wrote of him fondly.

But Faber is a largely forgotten figure today, at least among American Catholics. While most have probably heard at least one or two of his hymns, such as “Faith of Our Fathers,” few read more deeply into his life or thought. Why? What has caused this lacuna in our collective memory?

There are, I think, two primary reasons.

The first is that he is eclipsed by Newman. The two had differences in their own day. Newman was resolutely opposed to the pretensions of Ultramonatism; Faber, like Cardinal Manning, was a strong advocate of Rome’s prerogatives. Newman always wanted to return to Oxford and restore some traces of his old, academic life; Faber was content to build the finest church of Great Britain in London, to better minister to the poor. Newman was always a little wary about Marian titles and devotions; Faber practically bathed in them. As Monsignor Rondald Knox writes in 1945,

While Faber is introducing the British public to the most luscious legends of the Counter-Reformation, Newman is still concerned over the difficulties of Anglicans, still asking how and in what sense Catholic doctrine has developed, still cautiously delimiting the spheres of faith and reason. (“The Conversions of Newman and Faber,” Pastoral and Occasional Sermons, 875).

The tensions surrounding Faber’s spirituality eventually led Newman to formally, judicially separate the two houses. Sadly, “While Newman visited Faber shortly before his death, the two men were not able to fully resolve their differences.”

The second, related to the first, is part stylistic, part spiritual. Consider an analogy. Among the Metaphysical Poets, the meditative Donne has always outshone the ebullient Crashaw. Logos is easy to parse. Its analysis is a straightforward, if sometimes arduous task. Pathos, however, is a more slippery beast altogether, and one less communicable and less persistent than we should like to think. It may fire one breast and repel another. Not all hearts chime the same tune in the same wind. Likewise, Newman’s depth, intellect, and style have garnered more attention than Faber’s flowery devotions. His devotional prose is as purple as it gets. Consider the following passage, taken from Part I of “The Mystery of the Precious Blood.”

SALVATION! What music is there in that word – music that never tires but is always new, that always rouses yet always rests us! It holds in itself all that our hearts would say. It is sweet vigor to us in the morning, and in the evening it is contented peace. It is a song that is always singing itself deep down in the delighted soul. Angelic ears are ravished by it up in Heaven; and our Eternal Father Himself listens to it with adorable complacency. It is sweet even to Him out of Whose mind is the music of a thousand worlds. To be saved! What is it to be saved? Who can tell? Eye has not seen, nor ear heard. It is a rescue, and from such a shipwreck. It is a rest, and in such an unimaginable home. It is to lie down forever in the bosom of God in an endless rapture of insatiable contentment. (“The Mystery of the Precious Blood“)

Or, later in the same volume, when he writes the following passage.

Green Nazareth was not a closer hiding-place than the risen glory of the Forty Days. As of old, the Precious Blood clung round the sinless Mother. Like a stream that will not leave its parent chain of mountains, but laves them incessantly with many an obstinate meandering, so did the Blood of Jesus, shed for all hearts of men, haunt the single heart of Mary. Fifteen times, or more in those Forty Days, it came out from under the shadow of Mary’s gladness and gleamed forth in beautiful apparitions. Each of them is a history in itself, and a mystery, and a revelation. Never did the Sacred Heart say or do such ravishing things as those Forty Days of its Risen Life. The Precious Blood had almost grown more human from having been three days in the keeping of the Angels. But, as it had mounted Calvary on Good Friday, so now it mounts Olivet on Ascension Thursday, and disappears into Heaven amidst the whiteness of the silver clouds. It had been but a decree in Heaven before, a Divine idea, an eternal compassion, an inexplicable complacency of the life of God. It returns thither a Human Life, and is throned at the Right Hand of the Father forever in right of its inalienable union with the Person of the Word. There is no change in the Unchangeable. But in Heaven there had never been change like this before, nor ever will be again. The changes of the Great Doom can be nothing compared to the exaltation of the Sacred Humanity of the Eternal Word. The very worship of the glorious spirits was changed, so changed that the Angels themselves cannot say how it is that no change has passed on God. Somehow the look of change has enhanced the magnificence of the Divine immutability, and has given a new gladness to their adoration of its unspeakable tranquility (“The History of the Precious Blood“).

Or this passage from The Blessed Sacrament, taken from a friend who posted it on Facebook for the Nativity of Mary.

Let us mount higher still. Earth never broke forth with so gay and glad fountain as when the Babe Mary, the infant who was the joy of the whole world, the flower of God’s invisible creation, and the perfection of the invisible and hitherto queenless angels of His court, came like the richest fruit, ready-ripe and golden, of the world’s most memorable September. There is hardly a feast in the year so gay and bright as this of her Nativity, right in the heart of the happy harvest, as though she were, as indeed she was, earth’s heavenliest growth, whose cradle was to rock to the measures of the worlds vintage songs; for she had come who was the true harvest-home that homeless world.

His devotion to Our Lady was legendary. He was, in fact, the first English translator of St. Louis de Montfort’s famous text, True Devotion to Mary…and that even before he had become an Oratorian! He was also probably the first English author to think of Mary as Co-Redemptrix. In one of his hymns, he declares:

Mother of God! we hail thy heart,
Throned in the azure skies,
While far and wide within its charm
The whole creation lies.
O sinless heart, all hail!
God’s dear delight, all hail!
Our home, our home is deep in thee,
Eternally, eternally.
(Source)

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Lace holy card of the Immaculate Heart of Mary. Extremely Fr. Faber’s aesthetic. (Source)

Fr. Faber’s devotion to Our Lady extended beyond his prolific writings. He not only translated St. Louis’s book. In 1846, he undertook his own Marian consecration in the Holy House of Loreto. He had a tendency to refer to the Mother of God as “Mama.” A famous episode related by Monsignor Knox depicts Fr. Faber at one of his more florid moments. After a particularly high Marian procession at the Oratory, he was observed weeping. Without any care for who heard, he cried out, “Won’t Mamma be pleased?” (“The Conversion of Faber,” Pastoral and Occasional Sermons, 891).

None of this spirituality or the writing in which it comes to us fits our modern tastes. It is too perfumed, too sickly-sweet, too campy, too Victorian, too decadent, too redolent of pastel holy cards mouldering in antique prayer books. One critic puts it thus:

There are great slabs of passages, sometimes chapters at a time, which glow with ethereal light but have little content. Hypnotized by his own fluency Faber flows on and on, melodious and tedious…There are awful lapses of taste. (Chapman, quoted here).

And certainly, Faber cared not one shred for taste. The only thing that mattered was the salvation and sanctification of souls. Knox tells us that “‘Art for art’s sake’ had no meaning for him…if a bad verse would have more chance of winning souls than a good verse, down the bad verse would go” (“The Conversion of Faber,” Pastoral and Occasional Sermons, 891). There is much to criticize in this tendency from a purely aesthetic standpoint. Christians should commit themselves to the highest standards in all artistic and literary endeavors.

But it is hard not to like the man weeping after the procession; it is harder still to feel totally averse to passages that glow purple as the evening sky. One has the sense that Fr. Faber would have been a remarkable presence today, if only because his emotionalism and baroque, slightly kitschy aesthetic would have made him an ironic celebrity on Weird Catholic Twitter. Imagine what he would have done with memes!

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Santa Maria Bambina, Southern Italy. (Source)

Yet he would also be a sign of contradiction. We have seen a renewed emphasis on Muscular Christianity, with a proliferation of websites, associations, and thinkpieces all dedicated to restoring “authentic masculinity” and resisting the “feminization” of the liturgy. This is a particularly popular movement within the larger Traditionalist wing of the Church. In brief, the narrative usually runs as follows:

1) After Vatican II, the Novus Ordo initiated a new, “feminine” form of the Mass.
2) This innovation was a substantive capitulation to the Sexual Revolution.
3) Men don’t want to serve a feminized Church in a feminized liturgy, with altar girls, felt banners, versus populum, happy-clappy music, etc.
4) The vocations crisis of the last 30-40 years ensues.
5) As such, we need to restore more pronounced gender binaries and hierarchies along with the Usus Antiquior.

Some of this narrative may be correct. I refrain from judging its particular historical claims, social implications, or theological presuppositions.

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Midnight Mass at the Brompton Oratory. (Source)

Nevertheless, Fr. Faber confounds that entire way of thinking. He was anything but a “Muscular” Christian. His personality, style, and spirituality were so clearly “feminine” that his own nephew, the publisher Geoffrey Faber, considered him a probable closet case (see David Hilliard’s famous essay “UnEnglish and Unmanly,” page 5). Whether or not his (disputed) conclusions about the priest (and all the leaders of the Oxford Movement) are true, it suffices to say that Fr. Faber was far from the “authentically masculine” man fetishized by the new Muscular Christianity.  Yet liturgically he was known as one of the highest of the high, and his sons at the Brompton Oratory continue that admirable tradition. If nothing else, Fr. Faber’s legacy is the Oratory that still stand as a landmark of reverence, beauty, and transcendent holiness in the midst of postconciliar banality.

 

What’s more, Fr. Faber is not just a fine hymnodist and devotional writer. He penetrated deep mysteries of the faith. A thoroughgoing Scotist, he advocated the thesis (shared by this author) that Christ probably would have been incarnated anyway even if Adam had never fallen. And as the Church’s Mariology continues to develop, his arguments on behalf of Our Lady’s Co-Redemption may yet prove invaluable. Sophiologists should take note. Here is a man after our own heart.

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A holy card of Santa Maria Bambina. (Source)

Fr. Faber writes of Our Lady’s suffering in a passage worth quoting at length:

But this is not all. She co-operated with our Lord in the redemption of the world in quite a different sense, a sense which can never be more than figuratively true of the Saints. Her free consent was necessary to the Incarnation, as necessary as free will is to merit according to the counsels of God. She gave Him the pure blood, out of which the Holy Ghost fashioned His Flesh and bone and Blood. She bore Him in her womb for nine months, feeding Him with her own substance. Of her was He born, and to her He owed all those maternal offices which, according to common laws, were necessary for the preservation of His inestimable life. She exercised over Him the plenitude of parental jurisdiction. She consented to His Passion; and if she could not in reality have withheld her consent, because it was already involved in her original consent to the Incarnation, nevertheless she did not in fact withhold it, and so He went to Calvary as her free-will offering to the Father. Now, this is co-operation in a different sense from the former, and if we compare it with the co-operation of the Saints, their own co-operation, in which Mary herself alone surpassed them all, we shall see that this other peculiar co-operation of hers was indispensable to the redemption of the world as effected on the Cross. Souls could be saved without the co-operation of the Saints. The soul of the penitent thief was saved with no other co-operation than that of Mary, and, if our Blessed Lord had so willed it, could have been saved without even that. But the co-operation of the Divine Maternity was indispensable. Without it our Lord would not have been born when and as He was; He would not have had that Body to suffer in; the whole series of the Divine purposes would have been turned aside, and either frustrated, or diverted into another channel. It was through the free will and blissful consent of Mary that they flowed as God would have them flow. Bethlehem, and Nazareth, and Calvary, came out of her consent, a consent which God did in no wise constrain. But not only is the co-operation of the Saints not indispensable of itself, but no one Saint by himself is indispensable to that co-operation. Another Apostle might have fallen, half the Martyrs might have sacrificed to idols, the Saints in each century might have been a third fewer in number than they were, and yet the co-operation of the Saints would not have been destroyed, though its magnificence would have been impaired. Its existence depends on the body, not on the separate individuals. No one Saint who can be named, unless perhaps it were in some sense St. Peter, was necessary to the work, so necessary that without him the work could not have been accomplished. But in this co-operation of Mary she herself was indispensable. It depended upon her individually. Without her the work could not have been accomplished. Lastly, it was a co-operation of a totally different kind from that of the Saints. Theirs was but the continuation and application of a sufficient redemption already accomplished, while hers was a condition requisite to the accomplishment of that redemption. One was a mere consequence of an event which the other actually secured, and which only became an event by means of it. Hence it was more real, more present, more intimate, more personal, and with somewhat of the nature of a cause in it, which cannot in any way be predicated of the co-operation of the Saints. And all this is true of the co-operation of Mary, without any reference to the dolors at all…Our Lord had taken a created nature, in order that by its means He might accomplish that great work; so it seemed as if the highest honor and the closest union of a sinless creature with Himself should be expressed in the title of co-redemptress. In fact, there is no other single word in which the truth could be expressed; and, far off from His sole and sufficient redemption as Mary’s co-operation lies, her co-operation stands alone and aloof from all the co-operation of the elect of God. This, like some other prerogatives of our Blessed Lady, cannot have justice done it by the mere mention of it. We must make it our own by meditation before we can understand all that it involves. But neither the Immaculate Conception nor the Assumption will give us a higher idea of Mary’s exaltation than this title of co-redemptress, when we have theologically ascertained its significance. Mary is vast on every side, and, as our knowledge and appreciation of God grow, so also will grow our knowledge and appreciation of her His chosen creature. No one thinks unworthily of Mary, except because he thinks unworthily of God. Devotion to the Attributes of God is the best school in which to learn the theology of Mary; and the reward of our study of Mary lies in a thousand new vistas that are opened to us in the Divine Perfections, into which except from her heights we never could have seen at all.
(“The Compassion of Mary,” emphases in source.)

There is much in this text, and in so many like it, to warm a Catholic’s flagging devotion to the Mother of God. For that treasure alone, we should be grateful.

KitschyMaryCard

A Marian Holy Card. (Source)

As his writing on this subject demonstrates, Father Faber was in all things the most enthusiastic and the most Roman of Catholics. Yet his prodigious work on behalf of the Gospel, and the ardor with which he was wont to express himself, made him a popular figure even among Protestants. His hymns are sung by traditional and mainline Protestant churches even today.

A.W. Tozer held him in high esteem, going so far as to write:

Spinoza wrote of the intellectual love of God, and he had a measure of truth there; but the highest love of God is not intellectual, it is spiritual. God is spirit and only the spirit of man can know Him really. In the deep spirit of a man the fire must glow or his love is not the true love of God. The great of the Kingdom have been those who loved God more than others did. We all know who they have been and gladly pay tribute to the depths and sincerity of their devotion. We have but to pause for a moment and their names come trooping past us smelling of myrrh and aloes and cassia out of the ivory palaces. Frederick Faber was one whose soul panted after God as the roe pants after the water brook, and the measure in which God revealed Himself to his seeking heart set the good man’s whole life afire with a burning adoration rivaling that of the seraphim before the throne. His love for God extended to the three Persons of the Godhead equally, yet he seemed to feel for each One a special kind of love reserved for Him alone. The Pursuit of God, p. 40 (quoted here)

If a modern master of Protestant spirituality can appreciate the peculiar wisdom of this effusive little man, then what excuse do we have? The Church has entrusted him to our memory and will, I hope, some day do so formally at the altar of God.

I began this essay describing the various spiritualities that have animated the Church from its earliest days. Some remain vital, others have disappeared, and some may yet come back from quietude. The strange and fragrant spirituality Father Faber let out into the world may appear as one of those dried-up streams, never again to impart life to the desert of our world. We are not Victorians. Yet this great Oratorian offers his gift to us still. We are the ones who must accept it. I have little doubt that his life, example, and thought are welcome aids in our pursuit of Heaven.