I’ve got thy love

JMJ

Temptations tempting and the wind is blowing
But I can weather the storm
What do I care how much it may storm
I’ve got Thy love to keep me warm

I cannot remember a worst confession
Just list the mortal sins out
but I know I can list the mortal sins out!
I’ve got thy love to keep me warm

Off with my overcoat off with my gloves
Who needs an overcoat I’m burning with love
My heart’s on fire and the flame grows higher
So we will weather the storm
What do I care how much it may storm
I’ve got thy love to keep me warm

I thank you for setting my heart on fire
The flame it just leaps higher
So we will weather the storm

Why do I care how much it storms
I’ve got thy love
To keep me warm
I’ve got thy love to keep me warm

Jesus: the Great Reset

Central image from O Root by Sr. Ansgar Holmberg, CSJ.

O Radix Jesse, qui stas in signum populorum,
super quem continebunt reges os suum,
quem Gentes deprecabuntur:
veni ad liberandum nos, jam noli tardare.
O Root of Jesse, standing as a sign among the peoples;
before you kings will shut their mouths,
to you the nations will make their prayer:
Come and deliver us, and delay no longer.

JMJ

WALKING THROUGH the Great Os this year, a pattern I’m seeing is (1) opening prayer, (2) God responding, then 2 parts describing exactly who and how this response is coming – invoking Jesse & David (Father and Son). So we’re at Jesse – the root of Jesse. It’s logical, knowing biology, to think of root as meaning the start of a tree. In fact in the present usage it is metaphorical and Jesse, himself, is root that we’re talking about. Jesus arrises from Jesse: but Jesse’s “root” goes all the way back to Adam. We are all descended from our common parents, one family, one people.

I’ve read Catholic and Orthodox writers who are biblical literalists, who think the Earth can only be about 6,000 years old and that humans have only been around for about the same amount of time. I’ve read others who simply graft Genesis onto a copy of Darwin’s work and shrug their shoulders at “mystery”. However, my first exposure to actually Catholic teaching on the subject came from a Dominican whose lecture on the topic explained that literalism (and Young Earth things) are right out. But we must accept that all humans are descended from the same two parents. So I struggled with this for a while.

Then, listening to Fr John Nepil on the Catholic Stuff podcast (back in February), I found a way to wrap the two concepts together – both evolution and two parents. Fr John suggested that as primates evolved, God picked two and gave them something: Father suggested it was the gift of speech/language. These two continued their evolutionary journey as animals, as bipeds, as mammals, as primates, and now as humans. Fr John discusses the possibility of this human family marrying others, teaching them speech, interbreeding, this all makes perfect sense. You don’t need 2 humans to be the physical genetic source of humanity – only the intellectual and spiritual teachers of what became humanity. The intent was something else, but things fall apart, and so now we continue our evolutionary journey as animals, as bipeds, as mammals, as primates, and now as fallen humans.

I like the symmetry of this pious theological opinion: it includes all the things the Church says we need and excludes all the nutters who want to deny things like millennia of evolution, Pangaea, and a round earth. It accounts for a lot of things that make no sense as merely physical phenomena like the fact that Original Sin is clearly evident to anyone – even someone who is an atheist and rejects the idea of “sin”. Things fall apart: it’s scientific.

And that’s why we need a reset.

St Paul says, “Since by man came death by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.” (1 Cor 15:21-22). We did this and it is fitting that one of us undoes this. Yet this is a curious mystery: A Son of Adam must undo Adam’s Fall, but Adam’s Fall prevents any Son of Adam from being able to undo it. So we need to root of Jesse: a Son of Adam who is also the Son of Promise.

As in Adam all fall, even so in Christ are all started over again.

Christmas is the Beginning of Something New and the passing away of something old: For in Christ, the Son of Adam, the Son of Promise, is also the Son of God and God Himself. The solution to the Mystery of the Fall is a newer and greater Mystery: the Incarnation. As we learned last time, this is Adonai himself. The world becomes silent, then, for two reasons: that we should all fall down in prayer before God Himself makes sense. But now all the kings of the earth fall silent before the son of a sheep farmer and – in the person of Jesus – a carpenter. I’ve heard several times (but I don’t know if it’s true) that shepherds like King David were considered unclean. I assume they smelled like their sheep, either way. I’ve also heard that in Roman times men who worked with their hands such as carpenters were also considered lower class even if they had successful businesses. Again, I don’t know that this is true, but it says a lot about the God we worship: that he would pick the lower class to become a King and then would come among us himself as the lower class son of that same King.

Jesus, the Carpenter Son of the Shepherd, the smelly and sweaty lower class God of all heaven and earth, has reset everything by making the sons and daughters of our fallen first parents what we could not become otherwise.

And let us see how the world is overthrown.

Great O Antiphons, Advent 2020
O Sapientia (11/15)
O Adonai (11/20)
O Radix Jesse (11/25)
– O Clavis David (11/30)
– O Oriens (12/5)
– O Rex Gentium (12/10)
– O Emmanuel (12/15)
– O Virgo Virginum (12/20)

This wiki article explains the Great O Antiphons and also why I have eight in my practice rather than seven.

Jesus is in Control

O ADONAI, et Dux domus Israel,
qui Moysi in igne flammae rubi apparuisti,
et ei in Sina legem dedisti:
veni ad redimendum nos in brachio extento.
O Adonai, and leader of the House of Israel,
who appeared to Moses in the fire of the burning bush
and gave him the law on Sinai:
Come and redeem us with an outstretched arm.

JMJ

The First antiphon warned us of a choice ahead. We prayed for wisdom to make that choice. This antiphon either assumes that we have made that choice – correctly or not – or else continues to warn us of what is ahead. Yes, this antiphon like all the others is sung before Christmas. However the historical event of Christmas has already passed so this antiphon is more of a commentary than a prophecy. We read/sing it knowing how the story turned out. So, no matter how you made the choice in O Sapientia, we are here confronted with a warning or a commentary: the End-User Legal Agreement as it were, the Terms of Service. Click here to continue…

Jesus is God.

Quite simply, there is no Christianity without this. The man recorded in the New Testament is either a complete nutcase who constantly alluded to himself being one with the Father and God himself, or else he is that thing that he claimed to be. And yes, it is possible to edit the texts of the Gospels to make one feel more comfortable in them, it is possible to find other documents, or to argue that the Church is biased in her opinions. But then you’re not playing Christianity you’re playing Whatever-I-made-up-today. That’s ok, actually. You do you. But admit it – confess it even – you’re doing something else.

Jesus is God. Full Stop. This text says the same Jesus is the God who appeared on Sinai giving the Torah to Moses and who appeared to him in the burning bush. Take off your shoes in the manger in Bethlehem: you are standing on Holy Ground.

Now. What does this mean for us here in Advent 2020?

This has been quite a year, has it not? So many people have said that that it’s now a cliche. Shrug. 2020, you know? It is an excuse, a way to step away from events and just kind of laughed them off – even as we are crying inside, dying a little bit each time we shrug. I won’t lie: this year has sucked. I cannot help but think of the Holy Prophet Job, minding his own business when all his children were killed, all his flocks stolen, all his goods destroyed, and his health vanished. And this all at the permission of God. Then Job’s “friends” show up and say, “Well, you must have done something to anger God or he wouldn’t have done this to you.” (With friends like this, who needs enemas?) Job is quite sure he has done nothing. So are we – the readers – for we know even God was bragging about how righteous Job was. And Job was a gentile!

We read Job recently in our chapter of Dominican Laity and I was struck as I was reading: so often Job is pushed forward in homilies or in liturgical readings as a sort of answer for why is there evil. But, really – having read the book end to end – there is no answer to these sorts questions, in fact the book sort of un-asks them. Rather than provide an answer it says – baldly – “Bad things happen. Who are you to ask questions like this?”

Joseph Cardinal Ratzinger (as he then was) points this out in his Introduction to Christianity:

Trust God – things happen.

Rumbling around on this Advent verse and on Job (since I’ve just read it) and on 2020, it’s come to me that I do not understand “evil”. By “evil” (in quotes like that) I do not mean the mystery of human sin – so evident at literally every turn. I mean what we call evil every day: a family member’s death, a war, a disease, a political loss or victory, an oppressive law, a murder. Yes, some of these can be sins, per se, but that doesn’t make them evil. They are the result of human failings. Certainly the “problem of evil” cannot hinge on this rephrasing: “If God is Good and Loving and All Powerful then why are humans stupid, meddlesome, and selfish?” Or worse: “If God is Good and Loving and All Powerful then why are some humans able to do things I do not like?” To be honest I think that second line is what “evil” usually means: things I do not like, things that make me uncomfortable, things that make me feel bad, things that make me want to yell, “LET ME TALK TO THE MANAGER!”

Karen, honey…. that impulse itself… bless yer heart: that’s the real evil.

That’s saying – like Job does: “How DARE you?”

Jesus is God. Full stop. Corollary: you are not God. Full stop.

What’s up with 2020 then?

The Bible – including the Book of Job – is filled with the answer to this question. Yes, the world is broken: we learn this in the first few chapters of Genesis. It’s broken because we did it. You surely can see this if you look out your window. We did this the first time we tried to be God on our own terms and shattered the whole crystal. The resonances are broken and nothing is tuned quite right.

But that did not disempower God who is still omniscient, omnipotent, omnipresent – and living in your heart even if you don’t pay him any mind. The Holy Patriarch St Joseph says of his slavery in Egypt, “you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.” (Genesis 50:20). Even when people intend evil, it works out for good in God’s providence. St Paul says “We know that all things work together for good to those who love God, to those who are the called according to His purpose.” (Romans 8:28). Sts Paul and James tell us to rejoice in all things and to make thanksgiving (the Greek is literally, “make eucharist”) in all things. The Eastern Church says, “Glory to God for all things”. It can sound like a sucky irony, but it’s the literal truth.

This Baby, in this manger, this one that cannot defend himself, feed himself, that needs his fundament cleaned by his parents when he does the necessary, this one is God.

And you are not.

Give up your mania for judging everything. Let go. It’s all good. Can you trust him?

Great O Antiphons, Advent 2020
O Sapientia (11/15)
O Adonai (11/20)
O Radix Jesse (11/25)
– O Clavis David (11/30)
– O Oriens (12/5)
– O Rex Gentium (12/10)
– O Emmanuel (12/15)
– O Virgo Virginum (12/20)

This wiki article explains the Great O Antiphons and also why I have eight in my practice rather than seven.

Discerment and FOMO

Original Icon by Betsy Porter.

O Sapientia, quae ex ore Altissimi prodiisti,
attingens a fine usque ad finem,
fortiter suaviterque disponens omnia:
veni ad docendum nos viam prudentiae.
O Wisdom, coming forth from the mouth of the Most High,
reaching from one end to the other,
mightily and sweetly ordering all things:
Come and teach us the way of prudence.

JMJ

In the Serenity Prayer, we ask God to give us the wisdom to know the difference between the things we can change and the things we cannot change. This verse asks for wisdom to teach us prudence: in a way exactly the same. But prudence is more than that.

For a Christian, the act of the will (in conformity with Christ) is seen in the action of choice. Jesus says, “Let your yes be yes, and your no, no.” There’s nothing there about waffling. He says if you put your hand to the plough and look back, you’re not fit for the Kingdom. Prudence is the way of making the choice so that you never have to look back.

But prudence is exactly making a choice. Many people are terrified of making a choice at all. If they choose one thing they will have to give up another. If I pick marriage, I will miss out on ministry, but if I pick ministry, what if I want to date someone. Can I work here? What if I want to live elsewhere? Can I leave home? What if my parents die? This is called “Fear of Missing Out” or “FOMO”.

This is a huge problem. It’s often assigned as a generational problem to Millenials, but Xers show it (I had a boss who wanted others to make all the choices so he could blame them) and Boomers are famous for it: it’s the whole premise of 70s era feminism.

The original video tape is from 1984 so it’s a bit wonky (stretch marks) but you get the point.

Thing is, you have to choose. All of life is about choosing. In fact, the Christian journey begins with a choice: a renunciation of Satan, and an acceptance of Christ. It’s a conversion, a turning around, a choice.

The way of prudence is the way of making choices and sticking by them. It’s a course of action: not of thinking too much.

Now… can you do it? Well, I’m typing in a new apartment terrified it was the wrong choice for any number of worrying reasons, but can’t back out: signed the lease, paid the money. It will be fine, but right now, I’m scared because I’ve made a choice. It’ll pass.

That’s the whole thing: adults make choices and take responsibilities for them. Some part of life is painful: and that may be because of your choices. Accept that, grow and learn.

Why are we asked to make choices at the beginning of our preparation for Christmas? I’ve pointed it out already. The journey of a Christian begins with a sharp choice. The liturgy of the Church is telling us that the breaking point is coming. In the west, this verse will be sung just before Christmas on Dec 17. It’s the first blinking yellow light on the highway: there’s a huge split in the traffic up ahead. You have to make the choice. There’s no way to have it all. Some things will just not bring you to God.

God is the all we are choosing in the Christian Journey. Everything else must fall into line behind that. But he gives us everything we need to choose him: if he thinks you need a new job to know him better, you will get it. There’s nothing wrong with diving in: this world is the things God has given us to know him better. But we have to choose.

Pray for the wisdom to make the right choice.
Then make the choice.
And don’t look back.

Great O Antiphons, Advent 2020
O Sapientia (11/15)
O Adonai (11/20)
O Radix Jesse (11/25)
– O Clavis David (11/30)
– O Oriens (12/5)
– O Rex Gentium (12/10)
– O Emmanuel (12/15)
– O Virgo Virginum (12/20)

This wiki article explains the Great O Antiphons and also why I have eight in my practice rather than seven.

The Egyptians are mine too.

The Propers for the Twenty First Sunday After Pentecost
Please note: an entry in the People’s Missal Project

Missa In voluntate tua Domine

JMJ

THE HOLY PROPHET, JOB the Longsuffering, appears very unexpectedly in this Mass. I turned the page and my eyes nearly popped out. But I think he provides the fullest context for these texts but, as always, we will begin with the Collect. We ask God to keep safe his household (the Church) so that she can do good works to glorify him. As Jesus says, “Let your light so shine before men that they may see your good works and praise your Father which is in heaven.” This is a prayer asking God to let the Church be the Church. What are these things we’re being defended from? In the minor propers for today there are essentially three different tones of voice: one celebrating God as our refuge & liberator (Gradual and Alleluia), another begging for safe from or justice against those who attack us (Secret, Communion, and Postcommunion), and the third is signified by the difficult presence of Job and pounded home by the Introit and the Offertory.

The name of the Mass, In voluntate tua, Domine, universa sunt posita. It comes from the Book of Esther. “All things are in Thy will, O Lord; and there is none that can resist Thy will: for Thou hast made all things, heaven and earth, and all things that are under the cope of heaven: Thou art Lord of all.” (These are lines not in the Protestant version of Esther at all.) The Introit says, literally, everything is in God’s hands. Nothing moves without God’s will. Take with that the Offertory, “There was a man in the land of Hus, whose name was Job, simple, and upright, and fearing God: whom Satan besought that he might tempt: and power was given him from the Lord over his possessions and his flesh; and he destroyed all his substance and his children; and wounded his flesh also with a grievous ulcer.”

All things are in Thy will, O Lord. Does God will us evil?

We want to look out on the world and point at people – political enemies, criminals, management, the bourgeoisie, the 1%, the other races, the dreaded heterosexual, white, cisgendered male, the them of the world. We are certain that they are doing this to us. The Communists, the Capitalists, the Statists, the Q Qultists, the Antifa, the Fascists. We’re constantly constructing world views where we (almost always “we”, sometimes “I” though) are on the inside. We like being on the inside, feeling persecuted. They, them, those folks over there are the bad guys.

Yet in the Epistle St Paul reminds us,

Quoniam non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes, et potestates, adversus mundi rectores tenebrarum harum, contra spiritualia nequitiae, in caelestibus. For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places.

Ephesians 6:12

Our Battle is never against other people created in God’s image. Even if someone is kicking in your door and getting ready to slay you for the faith they are not your enemy. Why are they not your enemy? God loves them too and as much as he wants you in heaven for eternity he wants them to be there with you.

One of my favorite stories from the Talmud has God weeping in heaven as the Israelites are singing his praises on the far bank of the Red Sea. When the Angels join in the celebration God hushes them and remind them that The Egyptians are my children too.

We wrestle not with flesh and blood. But we forget that all the time: St Paul tells us to put one the whole armor of God, and gives us glorious imagery: loins girt about with truth, and having on the breastplate of justice, and your feet shod with the preparation of the gospel of peace in all things taking the shield of faith,… the helmet of salvation, and the sword of the Spirit. You can see a Knight standing in front of you with those words, can you not? At least in Paul’s language he was probably thinking more of a Gladiator in the arena, a roman slave dressed up for a life-or-death battle with an enemy. But who was the enemy? In the arena, it was probably another slave. But the real enemy was the one making them fight.

Why are we dressed up like this in metaphor, though? Not to fight other slaves, but rather to look out for the fiery darts of the evil one. Our enemy is the one who goes about like a lion looking for someone to devour. This is why Job shows up in this Mass. When Temptation happens, when Tribulation happens, when someone starts to push our buttons, when They burn Churches, when They yell at Pope Francis because they don’t like what he says, when They accuse you of being a Christian Hate-Monger at work, when They mock the church on Twitter, when They counsel us to buy guns and lock the Churches during mass to keep Them out; when these things happen we have two choices: to fight against whatever They, Them, or Those is standing in front of us, or to pray for them and try to win them over to Jesus through acts of love.

Are the Egyptians not my children too? Jesus has strong words for us in the Gospel today if we forget the Egyptians are his children.

Let me presume to retell this Parable like this. A young Catholic realizing that she had a mortal sin on her soul goes to confession before Mass. She makes a very good confession. Having received absolution, she goes to Mass and receives our Lord in the Holy Eucharist. Then she goes to Coffee hour (you may remember Coffee hours from before the plague struck us). At Coffee hour she runs into a friend and they decide to go out to brunch. (You may remember Sunday brunch from before the plague struck as well.) They are joined at brunch by two others who were not at Mass. Since it’s just before election season a political conversation arises and our heroine finds herself to be alone in a political minority at the table. It’s never dawned on her that a Roman Catholic could either ever vote the other way. Instantly she launches into a harangue that makes her friend cry. The other two at the table wonder to themselves that this is how Catholics treat each other after Mass on Sunday.

I remember reading a line from an Anglican theologian, whose name I’ve completely forgot even though the line has stuck with me in paraphrase. It goes like this: “In the presence of Infinite Love it is rude to point out the difference between two of his servants.” Are the Egyptians not my children too?

Where the minor propers speak of God as our refuge and our surety and our protection they are not assuring us protection from the world. Rather they are asking for God to protect us from the evil one’s servants who prowl about the world seeking the ruin of souls. To ruin souls you only need to get them to fight against each other. Anytime our temptations turn us to hating our brothers and sisters – and by that I mean any other human being – then we are at risk not for killing them or getting ourselves injured but rather at risk of losing our own souls.

Mass today seems to say all things are in God’s control. I’m okay with that. By adding St Job into the mix the Mass seems to say even the evil one’s actions happened to us at God’s will, or at least at his allowance. I don’t presume to explain why but St Paul also has that answer, although it may not always be obvious. Romans 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. We may not know in this world how it is possible for this to be true, but the “Good” here means our salvation. All things are working for our salvation. And, really, not just “ours” but everyones. The choice we have to make daily is to cooperate or not.

Job’s presence at this Mass reminds us that sometimes things can get pretty bad indeed. But we should wait on God, trust in his mercy, and never forget that humans are never our enemies. They are only acting that way because they are deluded by the Prince of Lies. Our resolution should be not to pass laws to stop them, to higher guards to protect us, or to buy guns to slay them. Our resolution should be to win them to Christ.

For we wrestle not with flesh and blood: the Egyptians are God’s children too.

3 Rules that Always Apply

JMJ

This is the text of a presentation on ¶1789 from the Catechism of the Catholic Church. These are just notes, but the talk was good!

My paragraph comes in the section of the catechism dealing with the human conscience.

Very briefly – for the sake of this presentation – the conscience is that part of you which – in the moment of choice – tells you which choice is right and which choice is wrong.

This paragraph, 1789 is asking (or answering) When things are not so clearly black and white how can I make a choice? Prayer and consultation with wise friends are suggested and then this paragraph gives us three rules that apply in every case.

These are practices but you should follow always when asking questions of your conscience. But they are rules that apply to all parts of our Christian life and, for us as men who want to be teachers of the faith, they apply to our preaching.

The first rule is very solid.

One may never do evil so that good may result from it;

Catholic teaching is clear: the ends do not justify the means. It is never acceptable to do something evil in order that a good result might happen. This plays out differently than you might expect. While it is never possible to kill someone in order good things might happen (Grandpa is sick and suffering, let’s kill him to put him out of his misery). But then in her meditation on the idea of a Just War the Church has discerned that sometimes it may be that killing the enemy is not an evil thing, but a class of Good, that a greater Good may arise.

The second rule turns inward: the Golden Rule: Whatever you wish that men would do to you, do so to them.

This is common teaching in many religions and philosophies around the world. In your heart of hearts, you know how you would want to be treated in a given situation and so, in a way, you know how to treat others in that same situation.

But then comes the third rule which turns outward. Choices of my conscience are never just about me.

The rule of charity. This goes all the way back to the prologue and ¶25: without charity everything else is useless. And ¶1827 The practice of all the virtues is animated and inspired by charity, which “binds everything together in perfect harmony”; Charity is the form of the virtues.

In this ¶1789 charity is manifested by one of my favorite sayings from Saint Paul: do not cause the weaker brother to stumble.

The choice of your conscience cannot cause another person to stumble. What does that mean? This is where this paragraph opens up in application to our Christian lives and to our teaching of the faith.

These rules, especially #3, are really the heart of how Christianity is intended to be lived.

Look in the Book of Acts for the times when the good news is being shared with folks who are not yet Christian. For the Gentiles, the Council of Jerusalem lays aside the onerous burdens of circumcision and keeping kosher. Saint Paul and the other evangelists are gentle with the heathens.

In addressing pagans in the marketplace of Athens St. Paul does not call them idolaters. Rather he compliments them for their various religious practices and says let me show you a better way. When Saint Philip is addressing the Ethiopian eunuch he offers to explain a confusing scripture that is being read. Over and over again, evangelism walks non-believers forward from where they are to where the gospel can be received.

Throughout the New Testament, the strong words addressing sins and failures are spoken to Christians, to those already schooled in the faith.

For the contrary point, think of a Street Preacher yelling at people walking by and accusing them of various sins. Which one of these two methods of preaching do you think would least cause someone to stumble?

I think of a fight I had with a co-worker back in the 90s. We were both liberal, mainline protestants – worshipping in the same parish. We were arguing over religion at work: we worked in a Christian bookstore. And she used a few words that pushed a few of my buttons and I hauled off and use a word to make a point that I regret to this day, which actually made her cry.

We made up, we’re friends still to this day. But that’s making the weaker sister stumble. the choices in our faith, in our preaching or teaching, should never hit someone else like a punch to the gut. that’s not acting in charity.

You’re making a choice in your conscience you can never let it hurt someone else that’s rule 1. Rule two shows you how best not to hurt others. You know inside.

Then rule 3 shows you the deeper meaning. This rule assumes everyone is being drawn forward to God. If you make a choice or say something that makes someone stumble in their forward motion, you’ve hindered their salvation.

This stumble, this hindering, becomes “the evil we do in order that good may come out of it.”

As my pastor, Fr Michael Hurley, says on his weekly YouTube this week, we should be “not shouting at error, but inviting it to come to the truth of the Gospel”.

I will leave you with one thought to explore applications: making people stumble seems to be our Prime political tool.

ENOUGH Already!

The Propers for the Twentieth Sunday After Pentecost
Please note: an entry in the People’s Missal Project

Missa Omnia quae fecisti nobis

JMJ

AS WE KEEP SAYING, GOD IS IN CONTROL, but you know what, sometimes that sucks. The 20th Sunday may remind us (if we’re honest) that it’s 2020. This may not be the worst of times, but this has not been the best of times either. Between the pandemic, panic, death, economics, politics (all at home & abroad), and the complications caused by merging or overlapping all of these factors over and over and over again, this year has highlighted our weakness as a people. I do not just me and one nation here. I mean we as a people. The whole world is one people as the Holy Father has reminded us in his recent encyclical. The Church Fathers go even further, declaring in the early centuries of the church that while there are many human persons there is only one human nature which we all share – us human Mortals together with the Divine Jesus Christ sharing in this one human nature. We Are All One. But we don’t act like it: and that is seen clearly now as we struggle for resources, including Health Care, as we point and accuse each other, as we fight over leadership, and as we wonder what God might be doing in this time. Please do not think that I am drawing boundaries between good countries and bad countries, or good politicians and bad politicians. Christian charity requires if I have an abundance I share it with you or with anyone who has not enough. I’ve seen no nation doing that. Even nations who are doing what one may imagine they should be doing (even in one’s lack of scientific knowledge) with their healthcare systems are not sharing those resources with others. Those nations point at others and say, “O look, how sad. That (lack of a) healthcare system is bad for those people.” They accuse as well.

So, we’re not being “fratelli tutti” at all. God is in control, though, right? Goodness but this sucks.

The Collect for today sounds out this problem. Turning to God and saying (in Latin) “Having been placated, grant, O Lord…” The prayer assumes that God’s anger is aroused and we need to beg for help. Does that not sound like 2020? Certainly it would be possible – even if one were not a religious person – to imagine that 2020 is some part of a divine plan of wrathful revenge. One may then all the more easily ask, “For what?”

Today’s Introit underscores the attitude: the first line of the whole Mass is sung in humility, “All that Thou hast done to us, O Lord.” You can almost hear the world, “You did this.” But which of us would dare say the rest? Who will turn the accusation into a confession? “Because we have sinned against Thee, and we have not obeyed Thy commandments: but give glory to Thy Name, and deal with us according to the multitude of Thy mercy.”

Having made such a confession, the rest of the Collect also makes sense: having been placated, O Lord, “grant to Thy faithful people pardon and peace, that they may be cleansed from all their sins and also serve Thee with a quiet mind.” The Latin actually speaks in terms of security being secure in our peaceful mind to serve God. God is not placated by how much he punishes us: God is placated by our confession of our sin and by our coming back to walk in his law where we are blessed.

Think back to the story of Adam and Eve. To abbreviate the story horribly: God said, “If you do this thing you will die.” The Serpent said, “You will not die if you do this thing.” Adam and Eve looked at each other, shrugged their shoulders and said, “Okay. We will do this.” Then they did this. Then God said, “Now will have to die.”

In America we tend to imagine that last sentence spoken like this: “NOW YOU WILL HAVE TO DIE!!!!!!” There were flashes of lightning and possibly an earthquake has the last word was screamed from the depths of Eternity into the ears of Adam and Eve. But that’s not what happened at all. That sentence, typed all in uppercase letters, misses the point entirely. For God was standing in front of two creatures whom he had loved and created, in his heart, before eternity even began. If it were possible it was with tears in his eyes that he sighed. And nearly weeping for his love, said, “but Adam, my son…dearest daughter, Eve… now you will have to die…” And the Angels wept with God as Satan laughed hysterically.

God, understanding and allowing our choices, and always loving us anyway, knows that we choose some really stupid things sometimes. We are always fighting with God for control and this is what happens. Even the news last night of two unused satellites colliding in orbit and possibly triggering a rather apocalyptic nightmare called “Kessler Syndrome” is only more of our mistakes coming back to haunt us. That’s not “God’s Judgement” except in the sense that he built the laws of gravity, orbital science, entropy, and physics into his universe. We break or ignore them at our own risk (and in our pride).

And so, while it is possible to look at 2020 and accuse God as easily as we accuse each other, both the collect and the introit say right up front, “Yup. Our Fault. Goodness, but we’re stupid. Help us fix this.” The rest of the Propers for this Mass are clear instructions for how to fix this.

In the minor propers, the Offertory, the Secret, and the Postcommunion all beg for forgiveness and consolation in our repentance. Again, the things that are happening are not pinned on God, but rather we seemed to have walked right into them. However the Gradual and the Communion all speak of hope. No matter what is happening to us or around us, right now, here at Mass, we stand in heaven. The liberation of the world from Satan and from the impact or our own sins is here not just foreshadowed by the liturgy, but actually happening. Heaven is now here. Taste and see.

Finally, the Epistle gets us into the nitty gritty of what it means to live like God is in control. And it has nothing to do with a bed of roses. St Paul says to the Ephesians that troubles are a good thing. He calls them, “our glory” in Chapter 3, which we read on the 16th Sunday. Today, in Chapter 5, he says the days are evil – we know this. But he doesn’t tell us to sign petitions or to hold protest marches. He says, “Redeem the time”. There he uses the same Greek word that he uses elsewhere for what Christ has done for us. (Check out Galatians 3:13 where Christ has “redeemed us from the curse”.) Paul says to ἐξαγοραζόμενοι τὸν καιρόν Exagorazomenoi ton kairon. How? How do we rescue the very time from the curse of sin? Paul says, “I’m glad you asked. Here’s a list of ideas.”

Become understanding what is the will of God.
Be ye filled with the Holy Spirit,
speaking to yourselves in psalms and hymns, and spiritual canticles,
singing and making melody in your hearts to the Lord,
giving thanks always for all things,
in the Name of our Lord Jesus Christ, to God and the Father
being subject one to another in the fear of Christ.
(Yes, there are two do-nots here too: Don’t be stupid. Don’t be drunk.)

Giving thanks always for all things. That’s the key here! The Greek word is εὐχαριστοῦντες eucharistountes. He might as well say, “Make Eucharist out of everything!”

Thanksgiving is a theme in all of St Paul. See: In every thing give thanks: for this is the will of God in Christ Jesus concerning you. (1 Thessalonians 5:18) and Colossians 3:17 “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.” The earliest followers of Jesus (who were Jews and their gentile friends) were so known for giving thanks that there are Jewish documents stipulating how one is to pray – and not by saying “We give you thanks, we give you thanks“! Christians are to give thanks (to make Eucharist) out of literally everything.

Even the bad stuff. We need to free the Mass from this idea that there shouldn’t be suffering. Quite the contrary, the normal Christian response to suffering should be, “I deserve much worse for my sins. God is merciful. Let us give thanks.”

The Gospel today confronts us with a suffering Father, worried for his son. He asks Jesus to come and heal his son. Contrast this to the Centurian who said no it’s enough if you say something. Jesus turns to this man and asks, “Why do you always want to see a sign? Just go: your son is fine.” remember that in response to the faith of the Centurion Jesus said, “I have not seen faith like this in all of Israel.” Come down, God. Remember, though, the three youths in the fiery furnace: they praised God instead. And the fire didn’t even touch them.

Do something. That usually is our prayer. “Fix this!” “Make is stop hurting!” What if it’s supposed to hurt? What if there’s no other way to get the infection out but by a painful procedure, like pulling a tooth out? The Secret asks God to “purge our hearts from their vices.” In the Psalms, King David asks God to “purge me with hyssop” (a laxative). Sin is in us, plugging things up. We need – by the continual act of thanksgiving – to get rid of constipation in our spiritual life. The Gradual pulls us to hope: the eyes of all hope in thee… we’re not hoping if we are complaining. How can you give thanks if you want to whine instead?

The important thing about complaining is that one must complain the loudest. My problems have to be worse than yours. I need people to pay attention to me not you. So even if my problem is actually smaller I must yell louder. I must drown out my brothers and sisters. I cannot let them be heard for fear that I will not get enough attention as I deserve. Paul flips that on its head. In Thanksgiving, he wants us to be “subject one to another in the fear of Christ” we are to yeild our place in line, to let another go before us, to serve each other.

That’s the real miracle: in crisis, we have a greater chance to serve our brethren and sistern. In love, we have more reason to give thanks.

Things suck. So what? God is merciful. Stop asking God to stop. Instead, thank him in all things.

The Danse Macabre (2020)

All hallows eve enchanted dark
A stroll I took in chill
To see the children on their lark
And thus a pipe to kill

The sunset orange watching pass
And night on coming strong
When deep from Mission hill and grass
I heard a haunted song

Then followed I this tunèd curse
Until i found the source
And deep beneath Dolores firs
I saw a morbid course

And dancing came the doomèd mob
In pairs of flesh and bone
A line was paced to plaintive sob
And cold as chiseled stone

Now though I thought in fright to flee
Before my feet would fly
Their rhythm’d steps came round me
That each might pass me by

And silent were the corpses all
But skeletons well said
Without the breath or fleshy pall
Upon their bony head

They spoke addressing me by name
Well done to find us here
And will you make our chorus fame
In gruesome verse appear?

I nodded silent as I typed
In thumbs upon my screen
unbidden verse my phone had striped
In pixeled eerie sheen

The first pair came in courtly swirl
And round me then to go
The bone man led a regal girl
Whose years made dancing slow

An empress grand she ruled the globe
A century bears her mark
Now unamused in weeds her robe
Death has a Victory stark

The second pair now came aside
In black and white a boy
The bones and he hob’d horses stride
With a candle as a toy

At altar knelt he near the south
And well he served the priest
But now for prayers he has no mouth
We take both great and least

The third pair came a man in suit
With marching hails the chief
and wearing chains of free world’s loot
The leader of their grief

We get them all said clacking jaw
In top hat or in none
No leader yet the world has saw
Who has this dance not done

And next there came in sleeves ore long
A song book in her hand
The lead soprano with her song
And shin bones for her band

Her voice ere piped on eagles wings
Her hands on guitar strummed
But deeply buried graved things
Like songs have her made dumb

Antifa dancèd by my side
With Patriot Prayers in tow
Their axes choppèd each their hide
An eternity of woe

One skeleton prancèd by their side
The two had but one soul
Eternally now they are mates
And in one space they troll

Up came an athlete with a bat
A beard and muscles slack
The dodger blue upon his hat
Was fading now to black

In leaving Brooklyn bone man said
The team betray’d their home
And round the world the cursèd dead
as traitors made to roam

A priest came next his back to me
His robes array’d for Mass
In Dance his face I n’er did see
Tho him did thrice me pass

His liturgy was drama trim
The showman ever play’d
And so in death his penance grim
His face away is staid

A cardinal with Capitol
Was turning on the ground
The skeletons would take their tole
As each his body found

A tech bro came: lyft, scooter, vape
And options like the dew
the ghosts of startups round him drape
and dreams are all askew

A data science preacher stood
behind his keyboard dark
with graphs and charts both mighty good
Predicting earnings dark

But prophets cannot profits tell
An ivory dancer said
And Mammon leaves one strait to, well…
It’s just enough he’s dead

An Abbot tall with croizer’d hand
was further down the queue
A skeleton did by him stand
as with all the others too

A Jesuit came down the pike
Accompanying his charge
No heresy he didn’t like
His tent was mighty large

A politician found her mark
and made a Arabesque
So firm her planks her promise, hark!
To voters now address’d

A crowd came next in mournful band
Full maskèd in the park
Unwilling now they hold death’s hand
Weeping in the dark

And then a greater crowd there came
Not was mask’d or led
but of their own will they came
to fall among the dead

Then Death herself the reaper grim
astride the path did stand
and all around her rais’d a hymn
this morbid bony band

We get them all We slay them all
And none can say us nay
We wake them all we take them all
as night ore-takes the day

And last alone some lonely bone
said to a novice sent
Tis I, I said and dropped this phone
and dancing off we went

Victory or Rosary?

JMJ

TODAY IS THE FEAST OF Our Lady of Victory or, no, it’s the feast of Our Lady of the Rosary. Or the commemoration of the miracle at the Victory of Lepanto, or something. It is the evolution of this Feast that has me thinking this morning. How we talk of military victories and spiritual victories and how we unfold that conversation. At the same time, I am thinking of a presentation I have to make on the second book of Maccabees to my chapter of Lay Dominicans. The question of the commemorations noted at Hanukkah also raised the same meditative points: moving from a military Victory to a spiritual celebration.

The Wiki (as of today) has a decent description of the history of the feast day celebrated on 7 October. Notice please that as the feast develops the Battle of Lepanto increasing the Falls by the wayside in terms of what is celebrated here:

Pius V instituted “Our Lady of Victory” as an annual feast to commemorate the victory at Lepanto, which he attributed to the Blessed Virgin Mary.



In 1573, Pope Gregory XIII changed the title of the “Feast of Our Lady of Victory” to “Feast of the Holy Rosary”, to be celebrated on the first Sunday of October. Dominican friar Juan Lopez in his 1584 book on the rosary states that the feast of the rosary was offered “in memory and in perpetual gratitude of the miraculous victory that the Lord gave to his Christian people that day against the Turkish armada”.

In 1671 the observance of this festival was extended by Clement X to the whole of Spain, and somewhat later Clement XI, after the victory over the Turks gained by Prince Eugene in the Battle of Petrovaradin on 5 August 1716 (the feast of Our Lady of the Snows), commanded the feast of the Rosary to be celebrated by the universal Church.

Leo XIII raised the feast to the rank of a double of the second class and added to the Litany of Loreto the invocation “Queen of the Most Holy Rosary”. On this feast, in every church in which the Rosary confraternity has been duly erected, a plenary indulgence toties quoties is granted upon certain conditions to all who visit therein the Rosary chapel or statue of Our Lady. This has been called the “Portiuncula” of the Rosary.

Pius X in 1913 changed the date to 7 October, as part of his effort to restore celebration of the liturgy of the Sundays. In 1960 under Pope John XXIII it is listed under the title “Feast of the Blessed Virgin Mary of the Rosary”; and under the 1969 liturgical reforms of Pope Paul VI “Our Lady of the Rosary” is mentioned as a mandatory memorial.

The Wikipedia Retrieved on 7 Oct 2020

The Liturgy of the Hours, in describing this feast, note that it was established in celebration of the victory at Lepanto, but goes on to say “the celebration of this day invites all to meditate upon the mysteries of Christ, following the example of the Blessed Virgin Mary who was so singularly associated with the Incarnation, passion, and glorious resurrection of the Son of God.” While the feast was instituted to mark Lepanto the celebration of the feast itself has nothing to do with a military victory but rather the meditations of the Rosary.

Although there are churches around the world dedicated to Our Lady of Victory that title is not included in the church’s litany for the Blessed Virgin Mary. The titles included in the litany is Queen of the Most Holy Rosary as well as Queen of Peace. So, without denying the military event at the route, the actual focus is completely shifted. We don’t have parades or great monuments erected to commemorate this military Victory. Instead, we celebrate the Blessed Virgin Mary Queen of the Rosary. The feast celebrates and asks for the intercession of Our Lady to which intercession are attributed a multitude of miracles, helps, salvations, and – yes – military victories.

As I mentioned I am working on a presentation on the book of 2nd Maccabees for our Dominican Laity. First Maccabees celebrates the military victories and the gradual political decline of the Hasmonean dynasty. The book of 2nd Maccabees, however, seems to focus more on the spiritual content of the same period of time. From this time arises the celebration of Hanukkah in the Jewish tradition. The reader may be familiar with the story of the miracle of the lights that burned for eight days. This story is not in any of the writings called Maccabees in the Catholic or Orthodox Bibles (in the latter there are four books of Maccabees, not just two). Although the Feast of Hanukkah was celebrated by the time the book of 2nd Maccabees was being composed, the Miracle of the Lights is not in it. Rabbi Hillel was already engaged in discussions about the burning of candles at Hanukkah, but there was no discussion of the great miracle itself.

The miracle of the lights came later as the focus of Hanukkah moved from the military victory to a spiritual victory. Already at the time of the composition of 1st and 2nd Maccabees, there seems to be a discussion between the two authors about what should be the focus. Should we commemorate a military victory, as an action of God using armed human strength? Or, on the other hand, should we commemorate the spiritual victory that gave rise to the liberation of the Israel from the Seleucids? Second Maccabees, with its discussion of the spiritual strengh of martyrdom and prayer, seems to settle on the second option. Yes, God gave us a military victory, but it was not because we were brave or strong so much as because we were willing to die for the faith of our fathers.

Today, 2,000 years after the fact, one rarely hears of the military victories of the Maccabee Clan. Although one could claim that all the discussion of “Great Miracles in those days at this time of year” is actually code for military victory, it is so far removed from military language and so covered up by the miracle of the oil burning for 8 days but that seems improbable. Although Israel, today, seems to celebrate military strength and wants to connect to a past long disconnected, for most of the Diaspora this is a time of quiet, familial joy around the Winter Solstice – perhaps competing for attention with the Christian holiday celebrated at the same time.

Likewise, the celebration of the Rosary no longer focuses on Lepanto except to note it as one of many miracles which Our Lady has given us in response to our prayers. Equally likewise the constant attempt to “reconnect and remember Lepanto” is really a cultural war issue, one that has more to do with defeating our enemies then praying for them, loving them, and winning them to Christ.

Lepanto
We just fought a war at Lepanto
And suddenly the game
Will never be the same again

Lepanto
We beat back the Turks at Lepanto
The victory we’ve found
Will let the west abound
again

Lepanto,
Say it loud and there’s sailors sailing
Say it soft and it’s almost like praying

Lepanto
I’ll never stop saying
Lepanto!

Hymn to Our Lady of Victory
With apologies to L. Bernstein

Prayers Before Work

JMJ

FROM THE OFFICE of Prime in the older breviary, these prayers asking for the intercession of the saints and God’s blessing on the day’s labors happen just before the Monks go out to their various chores. They make a good morning boundary between “work at home” and “home at home”. Pope St Pius X gave us the prayer to St Joseph the Workman which is added as a beginning.


O GLORIOUS ST JOSPEH, model of all those who are devoted to labor, obtain for me the grace to work conscientiously, putting the call of duty above my natural inclinations, to work with gratitude and joy, in a spirit of penance for the remission of my sins, considering it an honor to employ and develop by means of labor the gifts received from God, to work with order, peace, moderation and patience, without ever shrinking from weariness and difficulties, to work above all with purity of intention and detachment from self, having always death before my eyes and the account that I must render of time lost, of talents wasted, of good omitted, of vain complacency in success, so fatal to the work of God. All for Jesus, all through Mary, all after thine example, O Patriarch, St. Joseph. Such shall be my motto in life and in death. Amen.

Sancta María, et omnes Sancti intercédant pro nobis ad Dóminum, ut nos mereámur ab eo adjuvári et salvári, qui vivit et regnat in sæcula sæculórum.
R.  Amen.
May holy Mary, Mother of our God and Lord Jesus Christ, and all the Holy, Righteous, and Elect of God, make intercession for us sinners to the same God our Lord : that we may be accounted worthy to obtain from him help and salvation.  Who liveth and reigneth for ever and ever.
R.  Amen.
And then is said thrice:
V.  Deus in adjutórium meum inténde.
R.  Dómine ad adjuvándum me festína.
V.  O God, make speed to save me.
R.  O Lord, make haste to help me.
And then is said by the whole Choir in unison:
Glória Patri, et Fílio, et Spirítui Sancto.
Sicut erat in princípio, et nunc, et semper,  et in sæcula sæculórum.  Amen.
Glory be to the Father, and to the Son, and to the Holy Ghost.  As it was in the beginning, is now, and ever shall be, world without end.  Amen.
V.  Kyrie, eléison.
R.  Christe, eléison.  Kyrie, eléison.
V.  Lord, have mercy upon us.
R.  Christ, have mercy upon us.  Lord have mercy upon us.
Pater noster. 
secreto usque ad
V. Et ne nos indúcas in tentatiónem.
R.  Sed líbera nos a malo.
Our Father. 
Which words are said aloud, and the rest secretly to:
V.  And lead us not into temptation.
R.  But deliver us from evil.
V.  Réspice in servos tuos, Dómine, et in ópera tua, et dírige fílios eórum.
R.  Et sit splendor Dómini Dei nostri super nos, et ópera mánuum nostrárum dírige super nos, et opus mánuum nostrárum dírige.
V.  Look upon thy servants, and upon thy works, O Lord, and be thou a guide unto their children.
R.  And the glorious majesty of the Lord our God be upon us ; prosper thou the work of our hands upon us, O prosper thou our handy-work.
V.  Glória Patri, et Fílio, et Spirítui Sancto.
R.  Sicut erat in princípio, et nunc, et semper, et in sæcula sæculórum.  Amen.
V.  Glory be to the Father, and to the Son, and to the Holy Ghost.
R.   As it was in the beginning, is now, and ever shall be ; world without end.  Amen.
Orémus.             
Dirígere et sanctificáre, régere et gubernáre dignáre, Dómine Deus, Rex cæli et terræ, hódie corda et córpora nostra, sensus, sermónes et actus nostros in lege tua, et in opéribus mandatórum tuórum : ut hic, et in ætérnum, te auxiliánte, salvi et líberi esse mereámur, Salvátor mundi : Qui vivis et regnas in sæcula sæculórum.
R.  Amen.
Let us pray.             
Vouchsafe, we beseech thee, O Lord God, King of heaven and earth, to direct, sanctify, and govern, both our hearts and bodies, in the way of thy laws, and in the works of thy commandments : that through thy most mighty protection, O Saviour of the world, both here and for evermore, we may be preserved in body and in soul.  Who livest and reignest for ever and ever.
R.  Amen.