My First Year at Grad School in Twelve Musical Selections

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A still from Farinelli. This was the year I both became an 18th century scholar and discovered Castrato arias. (Source)

12. “Somebody That I Used to Know” only Vaporwave.

11. “Sumer is Icumen In,” from The Wicker Man (1973).

10. “Demons,” by Alex and “Sleep Games,” by Pye Corner Audio.

9. Tchaikovsky’s Swan Lake theme.

8. Psalm 129 from King’s College Choir, Cambridge.

7. The soundtrack from Le Roi Danse.

6. “Never Enough” from The Greatest Showman.

5. “Pur Ti Miro,” by Monteverdi.

4. The Little Match Girl Passion, by David Lang

3. The Farinelli soundtrack.

2. Michael Nyman’s “The Garden is Becoming a Robe Room,” “Prospero’s Magic,” and “Chasing Sheep is Best Left to Shepherds.”

1. Various Arias from Handel, especially Rinaldo‘s “Il Vostro Maggio” and “Lascia Ch’io Piangia” as well as most of “Ode for the Birthday of Queen Anne.”

 

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An Employment Triduo to St. Joseph

Recently, several people I know have been looking for jobs. Some were just fired. Others have had a long struggle seeking work. A few have been injured in ways that required them to take time off. All are in need of prayer.

Bearing these troubles in mind, I thought I would make a Triduo – a prayer of three days’ length – to St. Joseph the Worker, asking for his potent intercession, along with that of SS Anthony of Padua, Dymphna, Cecilia, John of God, Thomas More, Philip Neri, Thomas of Canterbury, Fiacre, and Martin of Tours. I hope my readers will join me in this intention.

The text comes from Bl. John Henry Newman’s Meditations and Devotions. I have also attached the Litany of St. Joseph for the last day.

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St. Joseph, Ora Pro Nobis (Source)

A Triduo to St. Joseph

First Day
Consider the Glorious Titles of St. Joseph

He was the true and worthy Spouse of Mary, supplying in a visible manner the place of Mary’s Invisible Spouse, the Holy Ghost. He was a virgin, and his virginity was the faithful mirror of the virginity of Mary. He was the Cherub, placed to guard the new terrestrial Paradise from the intrusion of every foe.

V. Blessed be the name of Joseph.
R. Henceforth and forever. Amen.

LET US PRAY

God, who in Thine ineffable Providence didst vouchsafe to choose Blessed Joseph to be the husband of Thy most holy Mother, grant, we beseech Thee, that we may be made worthy to receive him for our intercessor in heaven, whom on earth we venerate as our holy Protector: who livest and reignest world without end. Amen.
(Vide “The Raccolta.”)

Second Day
Consider the Glorious Titles of St. Joseph

His was the title of father of the Son of God, because he was the Spouse of Mary, ever Virgin. He was our Lord’s father, because Jesus ever yielded to him the obedience of a son. He was our Lord’s father, because to him were entrusted, and by him were faithfully fulfilled, the duties of a father, in protecting Him, giving Him a home, sustaining and rearing Him, and providing Him with a trade.

V. Blessed be the name of Joseph.
R. Henceforth and for ever. Amen.

LET US PRAY

God, who in Thine ineffable Providence didst vouchsafe, &c.

Third Day
Consider the Glorious Titles of St. Joseph

He is Holy Joseph, because according to the opinion of a great number of doctors, he, as well as St. John Baptist, was sanctified even before he was born. He is Holy Joseph, because his office, of being spouse and protector of Mary, specially demanded sanctity. He is Holy Joseph, because no other Saint but he lived in such and so long intimacy and familiarity with the source of all holiness, Jesus, God incarnate, and Mary, the holiest of creatures.

V. Blessed be the name of Joseph.
R. Henceforth and for ever. Amen.

LET US PRAY

God, who in Thine ineffable Providence didst vouchsafe, &c.

The Litany of Saint Joseph

 For public or private use.

Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.
God the Father of Heaven, Have mercy on us.
God the Son, Redeemer of the world, Have mercy on us.
God the Holy Spirit, Have mercy on us.
Holy Trinity, One God, Have mercy on us.
Holy Mary, pray for us .
Saint Joseph, pray for us.
Illustrious son of David, etc.
Light of the patriarchs,
Spouse of the Mother of God,
Chaste guardian of the Virgin,
Foster-father of the Son of God,
Watchful defender of Christ,
Head of the Holy Family,
Joseph most just,
Joseph most chaste,
Joseph most prudent,
Joseph most valiant,
Joseph most obedient,
Joseph most faithful,
Mirror of patience,
Lover of poverty,
Model of workmen ,
Glory of domestic life,
Guardian of virgins,
Pillar of families,
Solace of the afflicted,
Hope of the sick,
Patron of the dying,
Terror of demons,
Protector of Holy Church,

Lamb of God, Who takest away the sins of the world,
Spare us, O Lord.
Lamb of God, Who takest away the sins of the world,
Graciously hear us, O Lord.
Lamb of God, Who takest away the sins of the world,
Have mercy on us.

V. He made him the lord of His household,
R. And prince over all His possessions.

Let Us Pray.

O God, Who in Thine ineffable providence didst choose Blessed Joseph to be the spouse of Thy most Holy Mother, grant that as we venerate him as our protector on earth, we may deserve to have him as our intercessor in Heaven, Thou Who livest and reignest forever and ever. R. Amen.

 

The Best Monastic Documentaries

The monastic life is about as far as one can get from the flashy world of the entertainment industry. And yet, it has been the subject of some very good documentaries over the last fifteen years or so. For those curious about the various monks (and nuns) of the world, I thought I would provide a list of a few films with which to start.

Into Great Silence (2006)

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A Carthusian prays in his cell, from Into Great Silence (Source)

This stirring art film by Philip Gröning was produced over several years. Every shot is deeply meditative. We, the viewers, are drawn into a contemplative pose along with the monks themselves. As might be expected, there is very little dialogue – indeed, very little sound at all. We get a powerful sense of the holy silence that envelops the Carthusians of La Grande Chartreuse. Yet when the monks do speak, such as in an interview with an ancient, blind monk that comes towards the end of the film, the words mean something. The chant of the night office given prominent place in the film evokes all the centuries of virtually unchanged monastic life that have come down to us from St. Bruno. This film is hands down the most important and most spiritually insightful documentary about monasticism, and it has continued to exert a powerful influence on most such documentaries since.

Veilleurs dans la nuit (2011)

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A liturgy at Le Barroux (Source)

The monastery of Sainte Marie-Madeleine du Barroux, founded in the wake of the Second Vatican Council, preserves much of the great tradition of French Benedictine life. It is one of the very few monasteries on earth which has preserved the form of tonsure once known as “the monastic crown.” It is also famous for its grand and elegant celebration of the liturgy, as well as the great holiness of its founder, Dom Gérard Calvet. This French documentary does a good job depicting their life through a mix of commentary and interviews. It is of an entirely different style than Into Great Silence, but it relates more actual information about the monks themselves.

Quaerere Deum (2011)

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Some of the monks of Norcia with their famous beer (Source)

Filmmaker Peter Hayden of Wilderland Media has done some great and poetic work publicizing the various new monasteries founded in the old world by Americans. The first of these was the Monastero di San Benedetto in Norcia, established in 2000. It is only appropriate then that Hayden should have looked at them first. He produced a “day in the life” style documentary bearing clear influences from Into Great Silence. The slow pace, lack of commentary, and meditative minimalism all recall the best parts of that earlier work. Norcia itself – or what it was before the terrible earthquake of 2016 destroyed much of the town – emerges as a living community “seeking God.” A subdued sense of joy shines throughout.

Benedictine Monks, Ireland (2017)

 

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Br. John Baptist in adoration before the Blessed Sacrament, Silverstream. Photo taken by the author.

Peter Hayden’s second work on the monastic renewal is a more obviously promotional piece of filmmaking than Quaerere Deum. A profile of Silverstream Priory, Benedictine Monks, Ireland depicts the community life of adoration and reparation led by the monks there. Scenes from Mass, chapter, and refectory alternate with candid shots of the monks at work and leisure. Interviews with the Prior and Subprior provide spiritual as well as historical context. As someone who knows the monks personally, I found it a pretty good exposition of their spirit. That peculiarly Benedictine sense of place is evoked through gentle Irish music at various points. And the combined wisdom of Dom Mark and Dom Benedict is a great grounding to the beautiful visuals. I was very taken with the image of Dom Cassian, then only a postulant, in prayer at the pillar and candle.

My only criticism is that, in spite of all these good features, the film fails to capture the overwhelming sense of the supernatural that hangs about Silverstream. I’m not sure if it was the darkness of the year during filming, or the slightly uneven cinematography, or the lack of scenic order that scuttled it for me.  Benedictine Monks, Ireland needs a heavier dose of the contemplative stillness that so strongly marks both Into Great Silence and Quaerere Deum. Still, it’s a nice introduction to the place for those curious about the Benedictine Monks of Perpetual Adoration.

Présence à Dieu (2015)

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Matins at Sept-Fons, from Présence à Dieu (Source)

This short film, first brought to my attention by Fr. Joseph Koczera SJ, does a good job showing what a traditional monastery can look like, even if it embraces the new Mass and the vernacular office. Notre Dame de Sept-Fons is currently the largest Trappist monastery in the world, at least in terms of membership – it is also manifestly young and diverse. The film shows why the Abbey keeps getting vocations. A near constant soundtrack of chant carries the viewer along. Présence à Dieu is also full of the Abbot’s exposition of the Rule, which is a nice plus.

God is the Bigger Elvis (2011)

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Mother Dolores Hart, wearing her trademark beret, from God is the Bigger Elvis (Source)

This one differs from the others in a few key respects. First, it’s an HBO production, rather than an Indie film. Secondly, it’s about nuns rather than monks. And third, there is a delicate sense of humor throughout that is a refreshing change from the other movies. It tells the story of Mother Dolores Hart, a starlet of the 1950’s who appeared in several features alongside Elvis before becoming a nun at the Benedictine monastery of Regina Laudis in Connecticut. She is now the prioress of the community. The documentary looks at her life and vocation as well as the daily ins and outs of the monastery. Not to be missed!

Life in Hidden Light (2016)

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A scene in the refectory from Life in Hidden Light (Source)

Monasticism is not confined to the Benedictine family. As Life in Hidden Light reminds us, the Carmelites also have a great tradition of contemplative monasticism. Clearly influenced by Into Great Silence, this film does a great job balancing meditative cinematography and interviews with the Discalced Carmelite sisters of Wolverhampton. One in particular that stands out is the old, mostly deaf nun who speaks about the “mess” of the world and the love of God. I was reminded of Into Great Silence‘s blind Carthusian (not to mention the slightly grotesque Jesuit in “The Enduring Chill,” by Flannery O’Connor). The old nun’s message is a sound, salutary one that we should all hearken to in this day and age.

There are probably other such films out there, but these are a few that might be a good starting place for those interested in the monastic life.

“God is Gone Up With a Merry Noise”

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Ascendit Deus in iubilatione, alleluia (Source)

God is Gone Up With a Merry Noise

Rick Yoder

Rear a hill in my heart, O God,
from which Thou might ascend.
But o! How swift I overshoot
and rush on to the end.
For first Thou must come hallow it
with that most kingly flood,
the pearls surpassing every price,
Thine own most precious blood.
And though I wander far, O Lord,
from Thy most holy fount,
yet never shall I lose the sight
of Thine eternal mount.
The shadows of the day grow long
and silence takes the land;
still do I hope in Thy sweet song
and Thy high priestly hand.
“The Lord ascends with gladsome noise
and hath taken the better part.”
So runs the word, so I rejoice,
for He rises there in my heart.

Letter to a Catechumen

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“Christ has risen from the dead, trampling down death by death.” (Source)

My Dear Brother Thomas Bede,

Easter brings us from darkness to light, from loss to gain, from death to life. Christ vanquishes the world, the flesh, and the devil. His victory reveals the true meaning of Easter—it is above all the feast of our conversion. The whole of the Christian message is for naught if Christ did not rise from the grave. But He did, and He invites us to share in the superabundance of His sanctity.

We cannot have holiness on our own terms. There is one model—a single life given to us by the Holy Ghost. It is a mercy and a wonder of God that Our Lord impresses His one divine image and likeness into the hearts of so many and so various saints. But light refracted through a prism is still light. We mortals cannot learn the ways of the divine life except by constant recourse to the God-Man.

And where do we receive this sacred pedagogy? Where can we savor the words that bring resurrection? Where do we set our hopes in the long trek through “this valley of tears?”

I think you already know the answer: the sacred liturgy. The Catholic life is drawn from, tied to, and led before the Tabernacle. The final end of our journey is to reach the Tabernacle veil, draw it aside with trembling hands, send forth our last breath in a sigh of consummate joy and relief, and step gracefully into the everlasting House of God. The Catholic life lived well is thus a pilgrimage from font to Tabernacle. Our Lord does not abandon us in this long journey. Like the good father of the parable, He rushes out to welcome His prodigal sons with open arms. He has prepared a great banquet in our honor. Indeed, the Savior who died for you gives you His flesh as feast. Every Mass is a homecoming. Every Holy Communion is a kiss of reconciliation.

I know all of this from experience, having already walked the path you are about to take. And I speak from experience when I say, dear brother, that everything in the Christian life must be brought back to the Tabernacle. If we don’t center our lives on the Blessed Sacrament, we shall be like ships adrift in a stormy sea. What fruitless turbulence enters the soul of one far from the Eucharist! What celestial treasures do we miss! Treasures given to us anew every year in the Sacred Triduum. Soon it will all be yours—yours the Supper, yours the Cross, yours the sojourn in the Tomb, yours the descent into Hell, and yours the Triumph in the Glorious Resurrection of Our Lord. In all of these mysteries, Our Lord wishes to imprint His image onto your soul. He will fashion you to be His servant. Pray that in the latter end, you may also be His saint.

You have no idea how long and how ardently Our Lord has desired your first Communion. From the very fathomless heights of eternity, He saw and loved you. As the whips broke His spotless flesh and the hateful wood of the cross bit into His back, He bore your face in mind. And when He hung there, dying, and said the blessed word—Sitio—“I thirst”—He spoke of your union with His heart. There is no point at which Christ did not desire you. He seeks to possess you in your entirety: body, blood, soul, and spirit. In the Eucharist, He offers Himself to you in precisely the same way. And as His gift of self is perfect, He shall make yours perfect, too.

When Dame Julian of Norwich was given a mystic vision of the world, she did not see sin. I believe this is because she was afforded a fleeting glimpse of the world as it will be in the Eschaton, the world as God sees it. Think of that, my brother. All the sins committed by you and me and every human being we have ever met, all the crimes that have soaked the pages of history in blood, all the atrocities that rightly call out to God for vengeance—all will be washed away. The past will be wiped clean.

Your conversion reproduces this grand act of divine mercy in miniature. You come to the altar of God a mere mortal, and a sin-sick one at that. Your burden would torment and crush you. The world of sin affords no rest. But my brother, you have chosen the path of freedom. You have set down one burden, but you are to take up another. Only this one is light and free and easy, giving strength to whoever bears it. It is the Cross, a deadening foolishness to the world, but the “pearl of great price” to those illumined by Divine Wisdom.

At the Easter Vigil, everything will change. When the water flows over your brow, when the oil touches the same spot, and when the Host alights on your lips, you will no longer be the same person you have been all your life. You will become instead one body with Christ crucified. Your life will no longer be yours; the act of surrender must be total. Your words, your breaths, your steps, your very heartbeats will belong to Christ. And He will use you to bring His peace into this world. By that whitest of magic, the sacraments, you will start to become a “little Christ,” a Christian. What an awful, beautiful fate.

I will not give you advice. There will be many closer to you who have a fuller knowledge of the Catholic life than I do. Go to them. Seek the wisdom grown only in many years of faith. And keep close to Mary. Remember that you are but an infant, and she is your mother. She will guide you.

Now, my very dear brother, it is time for you to take up your cross and know the Life Eternal.

In Christ,

Rick

Five Years a Catholic

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May the Sorrowful and Immaculate Heart of Mary pray for us. (Source)

“To begin and end well, devotion to our Blessed Lady, the Mother of God, is nothing less than indispensable.” – St. Philip Neri, Maxims.

Five years ago, I was received into the Roman Catholic Church at the Easter Vigil. The journey since then has been an adventure, to say the least. Not all of it has been good. I’ve continued to make lots of mistakes, often failing in faith, hope, charity, and all the other virtues. Individual Catholics have often disappointed me. There were moments of doubt along the way, and, like the infamous Pillar of Salt, I am no stranger to the occasional backwards glance.

But in reflecting on those five years, the overwhelming feeling is one of gratitude. The many wonderful people I have met – and, more importantly, the graces I have received – have confirmed for me the essential soundness of my choice. I have no regrets. I only wish more people could know the abiding peace that comes with conversion to the Church that Christ established on St. Peter. And having consecrated myself to Mary, I feel as if I have had a new strength in the spiritual life since last Summer.

Thus far, I have dedicated each year to some mystery of the Faith. It is in that same spirit that I consecrate this sixth year of my Catholic life to the Sorrowful and Immaculate Heart of Mary. I pray that by her triumphant heart, she will continue to guide me to a more perfect knowledge of Her Father, Son, and Spouse. As St. Philip says, “Our Blessed Lady ought to be our love and consolation.” I hope that she ever will be mine.

And thus on this Good Friday, I beg your prayers and those of the saints, that I might persevere in the faith and grow in the love of God.

Most Sacred Heart of Jesus, pray for us.
Our Lady Immaculate, pray for us.
St. Joseph, pray for us.
St. Philip Neri, pray for us.

Amen.

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The Queen of Heaven. (Source)

60,000 Views and Counting

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It’s been an (un)earthly delight to have you all.

Thank you to all all the many thousands who have, collectively, given me about 61,000 views over the course of my blog’s existence. I always enjoy receiving your feedback, and I appreciate the time and consideration you give my work. A big thank you to those who not only read my work, but share and recommend it. May you all have a very blessed Holy Week.

Thoughts on Converting the Young

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The official drink of the movement. (Source)

By now, it has become a commonplace among the Catholic literati that, as one reporter put it, “The Kids are Old Rite.” Traditionalism is on the rise among Millennial Catholics. Several overlapping clans of young, traditional Catholicism have arisen over social media, especially Twitter. Traditional orders get more and younger vocations; older, more progressive orders face extinction in the near future. The Pope himself has taken notice and expressed concerns about this trend. Of course, most of the young trads prefer a pope closer to their own age.

Several unrelated items recently have come up in my news-feed that have collectively crystallized the issue for me.

I

First, a three-part study of FOCUS (The Fellowship of Catholic University Students) has just appeared in the National Catholic Reporter. While I’m often wary of NCR’s coverage on just about anything, I’d encourage you to read it. Sometimes the magazine’s liberal bias gets the best of it, as in a mostly uninteresting examination of FOCUS’s ties to Neo-Conservative and generally right-wing organizations in Part II.

But there are also genuine insights. A lot of the issues raised reminded me of my own somewhat mixed experience with a FOCUS-dominated campus ministry. I certainly made friends, some of whom I still consider important mentors. My first-year Bible Study leader, a fellow student who had been “discipled” by the FOCUS missionaries, was a great influence in my first year of Catholicism (and beyond). But I more or less left the ministry fairly early on, like most of my trad or trad-lite friends. The NCR study gets into some of the reasons why.

For instance, in Part 1, we read:

A FOCUS women’s Bible study group gave Elisa Angevin purpose and strengthened her values — at first. As a freshman at New York University, she met a missionary, who became a mentor and a friend.

But as she met different people outside that community — some of whom were “rubbed the wrong way” by FOCUS — Angevin began to distance herself from the group because it felt exclusionary, rigid and not open to different ways of being Catholic.

“Once you become part of FOCUS, it has a very structured approach,” recalled Angevin, now 25 and a social worker in New York. “It created a lot of passion. But a lot of student leaders looked down on other people who didn’t have the same passion.”

Angevin attended some of FOCUS’ mega-conferences, such as the Student Leadership Summit, and was inspired by the speakers and sense of community. “It was empowering to see people my age who were as excited as I was,” Angevin recalled. “But as I started to get older, the newness had worn off … and it felt very closed.”

A lot of this rings true. Speaking from my own experience, I always got the very strong impression that FOCUS represented a fairly “mainstream” form of Catholicism, the JP2 consensus. Banal liturgy coupled with social conservatism. But there really isn’t any room for traditionalists – or even just those who are friendly to the Old Mass and the piety it sustained. I remember being called “judgmental” for my views. Other trads were  sidelined as well.

I also think that the program’s reliance on *very young* missionaries often leads to a dumbing-down of the vast spiritual and intellectual inheritance that is Catholicism. There’s some call for this at a campus ministry, where ministers have to reach as many people as possible. Not everyone can or even should be St. Thomas Aquinas. Undergraduates don’t often go to ministries looking for lectures, but for some escape from the academic life. Still, must it all be so infantilizing? Perhaps you can see what I mean here:

At the Chicago event, held at the sprawling McCormick Place convention center, FOCUS founder Curtis Martin struts onto the stage, hands in the air, shouting “Woo!” and “Awesome!” to the applauding summit attendees who had been enjoying a contemporary Christian band before his keynote address. Two days earlier, actor Jim Caviezel — Jesus in the Mel Gibson film “The Passion of the Christ” — made a surprise visit to the conference.

“This is how awesome you are,” Martin said. “When the guy who pretended to be Jesus walked in the room, you all stood up and clapped, but when Jesus showed up, you all fell down and knelt. You know the difference. How cool is that?”

What an ineffably stupid way of addressing adults. Mr. Martin manages to strike at once a patronizing and self-congratulatory tone, a true rhetorical feat.

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One thing I learned in the NCR articles is that FOCUS missionaries only get four weeks of training the summer before they begin. And some of that is dedicated to learning how to fund-raise. (Source)

Yet my unease with FOCUS wasn’t just with that sort of standard, if irritating, campus ministry procedure. As a recent convert who had grown up in an Evangelical Protestant school, I found a lot of FOCUS’s Protestant-lite discourse unsatisfying. It was more than just the use of emotivist praise and worship music at Benediction (as grating as that was). It was more than just the way FOCUS mission trips seemed to mirror the sort of make-work vacation mission trips I recognized from my time in the Evangelical world. I got the distinct sense that FOCUS borrowed heavily from the discourse of Evangelicalism, even down to the language it deployed when talking about conversion. Here’s an example from Part III:

As former FOCUS employees (called “missionaries”) or as students involved with the organization on their college campuses, they were taught its “Win, build, send” formula.

“Win” means to build “authentic friendships” with people, with the ultimate purpose of evangelization, while “build” requires helping those friends grow in faith and virtue through what FOCUS calls “the big three” virtues: chastity, sobriety and excellence.

First, we have the shallow reduction of evangelization to a business-like slogan, as if the work of the Holy Ghost could be charted like a marketing campaign. This type of lingo is, in my experience, very common in Evangelical discourse. Paired with it we find the language of authenticity. The first step in FOCUS’s three-part strategy is to “build ‘authentic friendships.'” Authenticity is like obscenity – you can’t define it, but you know it when you see it. The problem, of course, is that you can’t actually plan an “authentic friendship.” The planning is precisely what makes it artificial. Friendships come about organically, and no two look alike. The same can be said of conversions. At best, FOCUS should rather resemble what St. Philip Neri imagined the Oratory to be, though he never constructed any firm plans for the Congregation’s foundation or development. At worst, students get the sense of entering faux, farmed, and framed friendships. Those attract precisely no one.

In the emphasis on “chastity, sobriety, and excellence” as, risibly, “‘the big three’ virtues,” we find a synecdoche of the very strong note of philistine, puritanical prudery ensconced in FOCUS. Encountering this tendency also made me recall the moralistic Calvinism of my youth. Everything in Christianity seemingly came back to sex, drinking, and drugs. No one who ponders the state of American students could seriously suggest that these issues don’t matter, but to hammer on about them to the exclusion of two other triads – Faith, Hope, and Charity, and the Good, the True, and the Beautiful – makes Christianity dull.

 

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Protestant Sunday worship, or Catholic conference? Hard to tell…and therein lies the rub. (Source)

But why does FOCUS make “chastity, sobriety, and excellence” its threefold mantra? The FOCUS promotional video in Part 1 offers some insight into their worldview. The narrative told there is one of nostalgia and decline. Various clips from the 1950’s are shown in contrast to the sex, drugs, technology, and mass media of today. The message is obvious: society was better back then, and it’s worse now. But it’s not fundamentally true. First of all, evil has always existed. FOCUS’s Manichaean view of the past may not be unusual, but it’s also deeply lopsided. All the terrible things FOCUS decries about our modern society – pornography, addiction, suicide, the disenchantment of consumerist technology – all of these things existed prior to the 1960’s. And lots of bad things about the society of the 1950’s have disappeared or been greatly mitigated in various ways (need I point out segregation as the elephant in the room?). Yet none of those advances are mentioned. It’s not surprising that social justice Catholics, like trads, find themselves ill at ease with FOCUS. Is it all that shocking that “a lack of racial, ethnic and economic diversity among students served by FOCUS is another criticism?”

The FOCUS video also fails to note the role the Church herself played in clearing the way for, hastening, and abetting the worst changes. Nary a peep do we hear about how leaders of the postconciliar Church abandoned her sacred mission to convert a sinful world, nor the way that such a surrender was intimately tied to the loss of the Mass of Ages.

I don’t intend for this post to be a simple laundry-list of my grievances with FOCUS, philosophical and otherwise. After all, I know plenty of wonderful people who got a lot out of their connection with the organization. The FOCUS missionaries themselves were always perfectly pleasant, and seemed orthodox enough. But I also knew others who felt excluded and patronized by the model they brought to campus ministry. I confess a very deep ambivalence about their hopes to expand ministry to parishes (though the veritable clerisy of middle-class lay ministers that Marti Jewell envisions in Part III of the report is hardly any better).

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An alternative. (Source)

If we want to win the youth with “authenticity,” then look no further than the Latin Mass. Or even just the Novus Ordo celebrated according to Fortescue, as you see at the English Oratories. That which is unmistakably Catholic and orthodox has the best chance of bringing about conversion of heart. I would be curious to know how Juventutem compares to FOCUS in terms of outreach, vocations, etc. Regardless, my own view of how this program of evangelization might best function is in my essay, “The Oratorian Option.” Nothing has changed since then, except that I’ve gotten the chance to attend an Oratorian parish consistently, an experience that has corroborated my original theories. The Eucharist and the worthy celebration of the Mass are at the heart of it all.

It’s just unfortunate that FOCUS, at least as I’ve known them, aren’t interested.

II

The New York Times published a piece on the Trappists of Mepkin, monks in my own home Diocese of Charleston. They’re good, quiet priests who farm mushrooms on a prime piece of real estate next to the Cooper River. The Times profile is nice enough, though I think its central flaws are aptly pointed out by my friend, Fr. Joseph Koczera SJ, in his response over at The City and the World. To wit:

Despite the NYT‘s suggestion that the Mepkin “affiliate program” represents “a new form of monasticism,” the monks themselves realize that it does not. As NYT reporter Stephen Hiltner observes, “the monks at Mepkin are cleareyed about the likelihood that their new initiatives — which will probably attract young, interfaith and short-term visitors — will fail to attract Roman Catholics who are interested in a long-term commitment with the core monastic community.” Mepkin’s abbot also frankly admits that the monastery may not survive: “I’d rather be in a community that has a vital energy and a good community life. And if that means closing Mepkin, that means closing Mepkin.”

“New” and dubiously monastic programs substituted for genuine, old-fashioned monasticism? We’ve seen this before. Mepkin’s well-intended program differs even from, say, the Quarr internship insofar as it isn’t primarily targeted to candidates who might plausibly have a vocation, single Catholic men from the ages of 18 to 25. And unlike Quarr, a monastery which retains its Solesmes heritage, Mepkin seems to be failing in part because it holds too tightly to the Spirit of the Council. Mepkin’s new affiliate program is open to women as well as men, “of any faith tradition.” It seems that the solution they’ve come up with to their vocational crisis is to become less Catholic, not more.

Fr. Koczera continues at length:

As Terry Mattingly points out at GetReligion, the NYT article is very one-sided, focusing on monasteries that are dying without ever asking questions about monasteries that actually are drawing vocations. Most Trappist monasteries in the United States seem to be in straits similar to those of Mepkin, at least judging by yearly statistics published by the Trappist Order. On the other hand, it isn’t difficult to find monasteries in the United States (albeit those of other orders) that continue to attract (and retain) young vocations: one thinks of the Benedictines at Our Lady of Clear Creek Abbey in Oklahoma or Saint Louis Abbey in Missouri, or of the Cistercian Abbey of Our Lady of Dallas (a monastery I’ve written about once or twice before)…Despite the evident sincerity of the monks at Mepkin Abbey, their sense of what young people want belies data about what young Catholics in particular are looking for. As the monks acknowledge, seeking to provide a haven for ‘spiritual but not religious’ types will not lead to an influx of new vocations. The monks may realize, too, that Millennial Catholics who take their faith seriously are also serious about commitment and likely to be unimpressed by a strategy that is specifically tailored to seekers who are “interested in the spiritual life journey, but not in institutional religion.” In this sense, it’s interesting to contrast the NYT story on Mepkin Abbey with a NBC News story from just last week that highlighted the rising number of American Millennials who are choosing to enter religious orders – and who enter looking for a solid sense of identity and commitment that is countercultural. They represent a generation of Catholics who find themselves, as Tracey Rowland writes, “in full rebellion from the social experiments of the contemporary era” as they seek “to piece together elements of a fragmented Christian culture.” Some will find the resources they need to assemble those fragments in one or another of America’s remaining monasteries – but not, it seems, at Mepkin Abbey.

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A 2016 photo of the community of Norcia. The monastery is unlike Mepkin in many ways: young, international, augmented by regular vocations, and above all, Traditional. (Source)

Of the new monasteries that do seem to get vocations (and lots of them), two stand out: Norcia and Silverstream. The lives of these two monasteries are so attractive to young American Catholic men that, though they are in Italy and Ireland respectively, they are mostly inhabited by Americans willing to make the move to Europe. Both are old-rite monasteries. And I would wager that neither Dom Cassian Folsom nor Dom Mark Daniel Kirby went about planning their monastic ventures with catchy slogans or even a very programmatic sense of action. They celebrated the Mass reverently, preached orthodoxy, and, with the help of the internet, they achieved widespread fame. They shared the trust in Divine Providence that St. Philip had as he – or, in his own words, Our Lady – founded the Oratory.

III

My friend John Monaco has just published an excellent personal narrative at his blog, Inflammate Omnia. It describes his Catholic upbringing, difficulties in seminary, extended flirtation with liberalism, and final reversion to a basically Traditionalist position. Parts of it reminded me of my own story: my natural religious sentiment as a child, my vituperative liberalism in High School, my conversion and eventual move towards a more or less Traditionalist orientation, in part through the beneficent influence of the Christian East.

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Christ offers us His heart freely and fully. (Source)

I was particularly taken with the way that the Act of Reparation to the Sacred Heart of Jesus, as traditional a devotion as you can get, gently shaped John’s sensibilities over time. His original resistance to the Sacred Heart gave way to the a love of Jesus in precisely this mystery. And by the infallible rule of Lex Orandi, Lex Credendi, the prayer also led him to adhere more perfectly to the Faith as enshrined in Tradition. He writes,

You see, the more I prayed to the Sacred Heart, the more I began to really think about what I was actually praying. Prayer of Reparation? “For what?” I asked. My sins. What does it mean to “resist the rights and teaching authority of the Church which Thou hast founded?” That must obviously mean that the Church has authority, and that Christ founded the Church. The more and more I prayed these prayers, the more I began to question its essence. And even more so, I began to question my own conduct and dispositions.

You see, none of this “mercy” stuff makes sense if we don’t believe that sin actually harms. If all sin is simply personal weaknesses that do not affect our relationship with God and each other, then why do we need forgiveness? Or, in response to some moral theologians, if it is impossible to sin, then what is the purpose of grace? If the Church doesn’t have authority, then why do we consider the command to preach the Gospel? If Christ didn’t found the Church, then why should we bother following it? I also wondered why I was skipping all of the “hard-sayings” of Jesus, such as His words on divorce and remarriage, purity, suffering, obedience, and the promise that the “world” would hate me for preaching the truth. I started examining the fact that people would tell me, “I like you because you’re not talking about Hell and all of that sin stuff all the time”, and that had less to do with me balancing the Christian message than it did with me picking & choosing which parts to speak about.

John also captures the essence of the new, young Traditionalism:

Delving beyond the contemporary face of Catholicism, I was able to re-discover Tradition- not through EWTN or Rorate Caeli, nor through PrayTell or Crux, but rather through a true experience of the sacred liturgy, prayer, and study.

A future church historian will take that line as summative of the entire experience of a generation. The only thing I would add is that in my own case, as with many others, beauty was the central thing. Community, tradition, stability, a sense of history; all these are goods that the Church offers her children. But it was supernatural beauty that captured my imagination and led me to a genuine encounter with the Living God. The Church has the chance to re-present that “beauty ever ancient, ever new” each week at the Mass. It is Christ Himself in the Eucharist who will convert the world. Not our misbegotten, if earnest, attempts to plan out the advance of His Kingdom. If anything, we too often get in His way.

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More of this, please. (Source)

A Spanish Mystic of the Sacred Heart

Providence sometimes ordains that we should come across new friends in Heaven at exactly the right time. This happy accident of grace has just occurred to me.

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Holocausto de Corazones al Sagrado Corazon de Jesus, 17th century Mexican. (Source)

I’ve been reading about the Jesuits of the late 17th and early 18th centuries quite a lot recently in connection with my research. My admiration for them has grown tremendously. I always used to have a devotion to the Jesuit martyrs of Elizabethan and Jacobean England, and to an extent, I still do. But the Continental Jesuits who did so much to combat the spread of Jansenism are a marvel to behold. For all my jokes about the suppression of the Jesuits and my appreciation of Pascal, I have to say that the Jansenists were a nasty bunch. The more one studies their history and doctrines, the colder one feels. Thus, I especially admire those tireless evangelists of the Sacred Heart such as St. Claude de la Colombière, whose feast we celebrated yesterday. Along with this revived interest in the Continental Jesuits, I’ve found myself drawn to the Sacred Heart in recent weeks.

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Bl. Bernardo Francisco de Hoyos S.J. (Source)

Into this recent ferment of the spirit came an unexpected intrusion of grace. As I was scrolling through Facebook, I saw that in one of my Catholic groups, someone had posted an article about a mystic and asked what we all thought. I opened the link and discovered a new and remarkable saint: the Blessed Bernardo Francisco de Hoyos, S.J.

The Blessed Bernardo entered the Jesuit novitiate in 1726 when he was not yet fifteen. In the early years of his formation, he felt a strong attraction to the (then) Blessed John Berchmans, a model of Jesuit youth, seeking to emulate him in all things. The young saint later had a powerful “dark night of the soul” that involved demonic torments. When he came out on the other side, however, the Lord appeared to him in some of the most remarkable visions of the age. To wit:

Always holding my right hand, the Lord had me occupy the empty throne; then He fitted on my finger a gold ring…“May this ring be an earnest of our love. You are Mine, and I am yours. You may call yourself and sign Bernardo de Jesus, thus, as I said to my spouse, Santa Teresa, you are Bernardo de Jesus and I am Jesus de Bernardo. My honor is yours; your honor is Mine. Consider My glory that of your Spouse; I will consider yours, that of My spouse. All Mine is yours, and all yours is Mine. What I am by nature you share by grace. You and I are one!” – The Visions of Bernard Francis De Hoyos, S.J., Henri Béchard, S.J.

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A modern rendition of Bl. Bernardo. (Source)

Assuming this quote is accurate – like the author from whom I took it, I am unable to verify it (Bechard’s book is extremely rare) – it evinces an eminent degree of spiritual maturity. Dom Mark Daniel Kirby reports on more of the young saint’s experiences:

On August 10, 1729, the Saviour, covered with His Precious Blood, appeared to Bernardo, and showing him the wound in His Side, said, “Rejected by humanity, I come to find my consolation with chosen souls.” Bernardo’s experience closely resembles that of Saint Margaret Mary Alacoque fifty-three years earlier in the Visitation Monastery of Paray-le-Monial in France.

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The Sacred Heart of Jesus. (Source)

It should be no surprise to us, then, that Bl. Bernardo was a profound devotee and propagator of the Sacred Heart of Jesus. In 1732, when he was only 22, the Lord entrusted him with the mission of spreading love for the Sacred Heart, both “as a means of personal sanctification and as an effective means for accomplishing the apostolate.” That year, he consecrated himself to the Sacred Heart using St. Claude’s formula. Shortly after, he collaborated on a book about the devotion entitled The Hidden Treasure (alas, I don’t know if it has been translated into English). His brief priesthood – he died of typhus less than a year after ordination – was a total gift to the Sacred Heart. He was known to say, “Oh, how good it is to dwell in the Heart of Jesus.” These were, no doubt, the words of one who dwelt there indeed.

Bl. Bernardo was beatified in Valladolid on April 19, 2010. He is a special patron against the sin of impurity, perhaps because his own chastity was sealed in a mystical marriage to Jesus.

One of the things that truly struck me about Bl. Bernardo’s story – aside from his devotion to the Sacred Heart, which is, as I mention, timely – was his youth. He was only a year older than me when he died. To think that someone could achieve such heights of holiness in such a short time is a wonderful encouragement.

But of course, the growth of a soul is not, strictly speaking, a matter of our own effort. It is the work of the Holy Ghost in us. Bl. Bernardo is an example of what happens when we open ourselves totally to the operations of the Holy Ghost. Not everyone will receive visions. In fact, very few souls are so privileged. But they are given to the Memory of the Church so that we who are less favored may take some inspiration by their example and glimpse more perfectly some aspect of Our Savior. Christ is the one light caught by so many prisms through the centuries. Bl. Bernardo is one such pure glass, shining through the ages to light our way. May he pray for us in this Lenten season.

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Bl. Bernardo Francisco de Hoyos’s vision of the Sacred Heart. (Source)