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St Anastasia - An Ancient Commoration for Christmas Day

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I offer the following as a complement to your celebrations of the Nativity of Our Lord, not as a replacement! Like someone whose birthday is on Christmas Day, St Anastasia is not often commemorated. At one time, a separate Mass for her was said on December 25th, according to New Advent. I understand that now there is a mention of her in the earliest Mass of the day on the 25th and not mention in the Novus Ordo.  I suggest that perhaps in order to revive her momory, as one of the saints of the Roman Canon, we could find a way of adding a veneration to her without distracting from the Nativity - perhaps through the insertion of her name at the prayers of the day in the Mass or the Divine Office in placess where there is flexiblity in prayer, or through a veneration of her icon in the processions in such a way that it supports, rather than distracts from the main focus of the day, the Nativity of the Lord. Perhaps we could take a lead from the Eastern Church which always commemorates the saints of the day even in Sunday liturgy by the singing of the multiple troparia (one-verse hymns) of the day at the appropriate juncture.

Not much is know about the saint, except that she was a Roman by birth who was martyred at Sirmium in modern-day Serbia during the persecution of the Emporer Diocletian. You can read about her in New Advent here.

This Western depiction of her shows her with the idealized features of a Greek goddess as would have been the norm in the neo-classical art of, for example, the High Renaissance or of the early 19th century.

Eastern icons of her show her with a bottle as 'deliver from potion' symbolising the power of her prayers to cure the sick.

This is one of a series of articles written to highlight the great feasts and the saints of the Roman Canon. All are connected to a single opening essay, in which I set out principles by which we might create a canon of art for Roman Rite churches, and a schema that would guide the placement of such images in a church. (Read it here.) In these, I plan to cover the key elements of images of the Saints of the Roman Canon - Eucharistic Prayer I - and the major feasts of the year. I have created the tag Canon of Art for Roman Rite to group these together, should any be interested in seeing these articles as they accumulate. For the fullest presentation of the principles of sacred art for the liturgy, take the Master’s of Sacred Arts, www.Pontifex.Uni

Aesthetics for Artists and Art Lovers - Learn About Cosmic Beauty

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St-Bonaventure A Survey of the Philosophy of the Good, the True and the Beautiful. An Online Course taught by Dr Carrie Gress for Pontifex University 

When I first decided, many years ago now, to become an artist, I wanted to know how to create beautiful art. Given this goal, it seemed obvious, along with all the other aspects of my formation, that I should start reading about beauty itself.

However, to my surprise, I found very little to help me from Catholic writers. Books on aesthetics talked at length about the nature of beauty - and some seemed true (although many didn't) but barely anyone seemed to offer anything that was of practical use to an artist.

Everyone told me to read Jacques Maritain. I'm probably going to commit a heresy that will offend Thomists here, but I wasn't at all convinced by him either. As I read through Art and Scholasticism, which was admittedly, full of complex reasoning about the nature of beauty, I still wanted to ask the question: and how do I use all of this to help me judge what is beautiful? I am an artist, how is all this going help me to decide whether or not to direct the brush to the left or to the right? But there was very little there to help me.

Finally, right at the end of the book, he told us that the embodiment of all that he had been describing was in the paintings of Braques and Picasso. You have to be joking, I thought. I knew that their work was designed so as to promote an anti-Christian worldview, yet he seemed to be unaware of this. After pages and pages of proofs justifying the objectivity of beauty, in the end, even for Maritain it came down to an arbitrary application of personal taste to tell us that beauty is what he happens to like. Why not just forget the first 300 pages, I thought, and tell us that the answers to what is beautiful, is that it is what clever philosophers say it is? This principle of elitism was no different from any university in the country, where the intellectuals use wordy arguments to tell you what they like is good and you're a Philistine if you think differently.

Although many Church Fathers had written about beauty, they didn't treat the subject separately and so it was difficult to know where to find references to it if they were sprinkled across the whole corpus of the writings. St Thomas is one of these.

I was faced with the prospect of reading volumes and volumes of ancient works, in the hope of finding the occasional nugget of wisdom or hope that someone else had done it first. Strangely, the best anthology I could find was a coffee table book, lavishly illustrated, by an atheist who didn't even believe in objective beauty, but nevertheless knew how to represent the arguments clearly - Umberto Eco. The book was called A History of Beauty. It had short quotations bu very little explanation.

Now, finally, we have a course by a Catholic that gives you a thorough survey of the way that beauty, along with its sisters, goodness and truth from which it can't really be separated. It is better than anything I have seen before - taking you from the ancient Greeks right the way through to awful moderns in a systematic and clear presentation.

A Survey of the Philosophy of the Good, the True and the Beautiful is offered as part of Pontifex University's Master of Sacred Arts program and it is taught by Dr Carrie Gress. Some of you may know her through her bestselling book, The Marian Option, or through her regular articles on various websites such as the National Catholic Register. Dr Gress is also an accomplished philosopher, who obtained her PhD in philosophy from Catholic University of America. She has done all that reading that I was baulking at! And has put it all together for the benefit of all in a stimulating and clear presentation.

Dr Gress's wonderful online course will give you an understanding of the different ways that the great and influential figures of the past - Plato, Aristotle, St Bonaventure, St Thomas and the medievals, for example -understood what beauty is. Through this you will be able to form your own view - there is no single Catholic definition by the way, however much we might like it to be the case. Furthermore, by taking the full Master of Sacred Arts program you will understand how to apply what you learn in your own lives and work.

This an introductory philosophy course. The approach is to assume high intelligence but not necessarily a background in philosophical principles. Therefore, anyone can learn from it. She takes the trouble to explain everything from the foundation of first principles and from there guides you right up to the high peaks!

Incidentally, though clearly very important, St Thomas is not the only contributor to this story! There are many people with important and different things to say on the subject. And as Dr Gress is an expert on Jacques Maritain, you can listen to her explanation of his work and decide for yourself what you make of him - you don't have to adopt my point of view!

You can take it as part of the Master of Sacred Arts program or as a stand-alone, for credit or audit. www.Pontifex.University. It is a recorded online course, so you can register at any time, and take it at your own pace.

The painting below is Raphael's famous School of Athens. I suggest that given Dr Gress's course goes from Athens right up to the present day, there isn't a wall big enough to illustrate all the philsophers she talks about!

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Cultivating Spiritual Joy! An Advent Meditation by a Priest from the Instute of the Incarnate Word

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Simple and Practical Ways to Promote and Preserve Spiritual Joy, Inspired by St Paul

There is a series of wonderful meditations on the Claritas blog at the moment by priests from the Argentian order, the Institute of the Incarnate Word. I wanted to highlight this, and also share with you here third in the series of meditations for this third week of Advent, based upon the readings from last Sunday. It is by Father Nicholas Grace who is in Cowdenbeath in Scotland. It is so refreshing to hear a priest actually confirming something that I have long believed, that happiness is a choice we can make, provided know how to make the choice. This is simple but profound advice!

He writes:

We have a wonderful topic this 3rd Sunday of Advent because the readings the Church presents give us the opportunity to speak about that most desirable Catholic disposition of soul, that is, Spiritual joy.

The readings offer plenty of material for speaking about spiritual joy. The spiritual joy of the glad tidings that Isaiah was asked to bring to the poor or the spiritual Joy expressed in the Psalm we heard. The Psalm which was an echo of Our Lady’s Magnificat, an expression of spiritual Joy in its purest form.

However, we will focus instead on the 2nd reading from the letter of St. Paul where we are encouraged to rejoice always, to rejoice in God.

I would like to focus on three of the means Paul offers to cultivate and maintain spiritual joy. I will mention three ways to pray without ceasing, and three ways to avoid quenching the spirit. Finally, both of these means will be summarized in Paul’s admonition to retain what is good and refrain from what is evil.

First: Paul urges, pray constantly. How is this possible? It is possible in three ways.

1st: He constantly prays who does not neglect the appointed time for prayer. This begs the question, do I have an appointed time for prayer? If not, why not?

2nd: Always cultivate good desires in the heart. “Lord, you hear the desire of the meek”. We pray for the good, we desire the good and we do the good. Prayer is always present in the good things we do. For this reason, the wise man says, “He does not cease praying who does not cease doing good.”

Therefore, to constantly cultivate good desires in the heart, is to constantly cultivate prayer.

3rd way to pray without ceasing is by giving to those in need.

In fact, the Fathers of the Church tell us: “He who always gives alms is the one who always prays, for the person who receives alms, prays for the person who gives alms.” So, he constantly prays who does not neglect the appointed time for prayer, who cultivates a pure heart and who gives to those in need.

Second: Paul urges: do not quench the Spirit. You might ask, how does one quench the unquenchable? The Holy Spirit is indestructible but someone can drive the Spirit away from himself or can inhibit the Spirit’s operation in somebody else.

In somebody else? When somebody wishes to do something generous as a result of the impulse of the Holy Spirit and the person impedes it, he quenches the Holy Spirit. What about in himself? We all know the answer, mortal sin. Every man is tempted, drawn away and enticed. Once enticed, sin is brought to the soul, and sin brings death and death is the departure of the Holy Spirit.

The Holy Spirit abides in us but when we commit grave and deliberate sin, he departs. Sacred Scripture says as much, “For a holy and disciplined spirit will flee from deceit, and will rise and depart from foolish thoughts, and will be ashamed at the approach of unrighteousness.” (Wis. 1:5).

Third: Paul urges us to test everything, I ask you, is this admonition not a great help to having a positive approach to what we have already said?

If we pray constantly will we fail to retain the good? If we implore the Holy Spirit to work in us, if we obey the commandments if we love our neighbor as we love our-self, will we not then refrain from evil? Will our spiritual joy not be bubbling up from inside of us?

The answer is yes, however, the more we pursue the good and fight the bad, not only will our spiritual joy be increased but so will our spiritual crosses. Crosses which we can spurn, leave or lift.

Clearly one shall be disloyal if he spurns it, negligent if he leaves it, but true-hearted if he lifts his cross. Cross-bearing is the highway of holiness because holiness bears all crosses, crosses picked up in the pursuit of the good as well as the battle against the bad, crosses which instead of being born, become embraced, embraced because those same crosses are a fount of that wonderful spiritual joy which is not the cause of holiness but a manifestation of it.

I would like to conclude by wondering out loud what would happen if St. Paul were here. Would we be nervous if he were to ask us if we knew the means to promote and preserve spiritual joy? Certainly not! Would we be nervous if he asked us what it means to pray constantly? Certainly not! for we have just heard that he who prays constantly is he who prays when he says he will, prays because he has good desires and a good heart, prays because he always gives to those with needs, those who in turn pray for him in thanks for his good deeds. Would we be nervous if Paul were to ask us what it means to quench the Holy Spirit? Certainly not! for we have just heard that, he stifles the spirit whoever prevents others from following holy inspirations, or himself follows his own wicked inclinations.

Well, we may have wicked inclinations but we will do everything to curb them, everything to retain what is good and refrain from what is evil. For we are Catholics, specially chosen by God, to give glory to God. We will be strong in faith, perseverant in hope, industrious in charity, joyful in carrying our crosses and quick to help others with theirs, for we know, that just as God has blessed us, so we must bless all persons, for all persons God loves.

The image is a fresco of St Paul by Giotto

St Paul is often protrayed as a stern man, but the account of his life and his letters have always suggested the opposite to me. There are many references to the joy of the Faith in his writing. Happiness is, after all, what we all seek, and there is no doubting from St Paul that it is on offer to Christian. I like the firm, yet gentle and peaceful expression on this painting by Giotto.

Recently Completed Sculpture by Thomas Marsh: the Holy Spouses, Patrons of the Unborn

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I was delighted to receive notice of the completion of a major commission by Thomas Marsh.

It is of the Holy Spouses, Patrons of the Unborn and is located at the Shrine of Our Lady of Guadalupe in Bakersfield, CA.

I love the restrained use of color as applied to the bronze. Also, note that the faces are not portraits of a model, but rather they are idealized, taking inspiration from the Greek ideal, that was used by High Renaissance and Baroque masters. This is something that is so important in sacred art, yet is not understood by so many artists who work in naturalistic styles. I explain the reasons why idealization is important in sacred art in an earlier blog post here.

Beautiful art is as important to the creation of a culture of life as the noble political battles fought by those in the Right to Life movement, I suggest!

Below is a detail of the original clay model that the cast was based on:

Thomas has been an advisor to me in the creation of the Masters of Sacred Arts program at www.Pontifex.University, which offers the all-round formation, the Catholic inculturation that would tell an artist how to direct his brush or chisel, and a patron which artists to commission!

He is also the teacher of Deborah Samia who has created one of the two online studio classes required for the MSA program, an Introduction to Sculpting the Figure.

Anthony Visco Atelier for the Sacred Arts Announces Courses for 2018

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Anyone who wants to learn to draw and paint in the naturalistic style should consider classes at the atelier of Catholic master artist Anthony Visco. The perfect combination would be to learn your practical artistic skills with Anthony at his Atelier for Sacred Arts and take the Master of Sacred Arts with www.Pontifex.University in order to have the all-round formation and Catholic inculturation that will help direct your brush...and chisel...and crayon!

 

William Blake's Satan Watching The Caresses of Adam and Eve, by Bill Donaghy of the Theology of the Body Institute

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A video commentary by Bill Donaghy of the Theology of the Body Institute, Here is the second in the series of 12 short videos on art by Bill Donaghy of the Theology of the Body Institute in Philadelphia. This week and next he discusses two paintings by William Blake the poet and artist. In this case, he discusses illustrations to Milton's Paradise Lost. First is Satan Watching the Caresses of Adam and Eve.

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At first glance, the art of Blake may seem a world apart from the grand fresco of Adam and God in the Sistine Chapel by Michelangelo. However, both draw on the ancient Greek ideal of the human form for inspiration. This can be seen if you compare the paintings in each case with any Venus or Hermes (as below)

This is appropriate to the subject matter and consistent with the ideas of John Paul II because he stated that in his view the Greek ideal might be the starting point for the art of the Theology of the Body.

Here is the video: https://youtu.be/SER00LywujY It was recorded in April last year and so the course that Bill refers to is past, but I would encourage people to look for courses in the coming year. His approach to art and beauty is fully in harmony with that of Pontifex University and my own Way of Beauty book.

Caravaggio's Greatest Painting!

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Burial_of_Saint_Lucy-Caravaggio_(1608)St Lucy is a 3rd-century saint, a virgin martyr who was venerated from the moment of her death and whose feast is celebrated on December 13th in both East and West. An account of her life can be found here. As with all worthy images intended for worship, we see in this portrayal of her (by the great 18th century Venetian, Tiepolo) we see an account of her story and the characteristics that identify her uniquely. So we see her receiving communion just at the moment of death caused by being stabbed in the throat. As the instrument of her death, the dagger is placed bottom right in the composition, along with her eyes on a plate. This latter symbol is most commonly associated with her, although it is developed relatively late, in the middle ages, linked to her name which is derived from the Latin word for light. Other attributes we will see are a palm branch - which is appropriate to all martyrs - as seen in this famous Renaissance period painting by Francesco de la Cossa And, people struggling to move her. The consul Paschasius ordered that she be removed to a brothel and abused until she died. However, teams of men tried but failed to move her. We see this in the painting below in this 15th-century depiction. Teams of oxen are being used. A tradition iconographic image has the saint holding a cross as a sign of martyrdom as in the beautiful fresco: I finish with Caravaggio and his burial of St Lucy. This is a late painting done when he was in exile, so to speak, from Rome and living in Sicily, the home of St Lucy.  It is an altarpiece and in my opinion, one of the most brilliant paintings he has done. I do not know if the stylistic development is by accident or design, but regardless I like the result. Notice how much more this reflects the developing baroque style than his early work. It is shrouded in more mystery, with disappearing edges, far more numinous monochrome rendering and less colouration than he might have painted in his youth. The composition is brilliant, with the arcs of the arcs of the limbs of the two figures in the foreground creating a mandorla, which frames the figure of St Lucy. This is one of a series of articles written to highlight the great feasts and the saints of the Roman Canon. All are connected to a single opening essay, in which I set out principles by which we might create a canon of art for Roman Rite churches, and a schema that would guide the placement of such images in a church. (Read it here.) In these, I plan to cover the key elements of images of the Saints of the Roman Canon - Eucharistic Prayer I - and the major feasts of the year. I have created the tag Canon of Art for Roman Rite to group these together, should any be interested in seeing these articles as they accumulate. For the fullest presentation of the principles of sacred art for the liturgy, take the Master’s of Sacred Arts, www.Pontifex.University.

The Theology of the Body and Art, By Bill Donaghy

In the first of a series that will run for the next few weeks, here is a beautiful and simple analysis of this scene from the fresco by Michelangelo in the Sistine Chapel in Rome. It is presented by Bill Donaghy of the Theology of the Body Institute in Philadelphia. The Institute offers a series of intensive classes for a certificate on the writings of St John Paul II, which I recommend wholeheartedly. They focus especially on their relevance to the culture and the New Evangelization, as well as marriage and the family. In this five-minute presentation, we see all three come together!https://youtu.be/UqGNLJAWxrQ

John Paul II was a great admirer of Michelangelo and his style. He suggested that idealized naturalism, which draws on the ancient Greek ideal, might be a way to represent mankind 'naked without shame'.

Why the Prophet Daniel and The Fiery Furnace Is So Important for Christians.

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And How the Sacred Art Reveals It

Have a look at this ancient wall painting of the prophet Daniel's companions in the fiery furnace. It is from the Roman catacombs and is one of the images that is included in the Catechism of the Catholic Church.

Scripture tells us of the fate of Daniel's three friends (Daniel 3: 49, Knox translation). It says that an 'angel of the Lord had gone down into the furnace with Azarias and his companions and drove the flames away from it, making a wind blow in the heart of the furnace, like the wind that brings the dew. So that these three were untouched, and the fire brought them no discomfort. Whereupon all of them, as with one mouth, began to give praise and glory and blessing to God, there in the furnace.'   Afterwards, the king who had thrown the youths into the fire, Nebuchnudnezah said he saw four figures, and the fourth was 'as it had been a son of God' (v92).

I recently examined this passage in scripture because the song that the three subsequently sang is known as the Canticle of Daniel and is sung on Feast days at Lauds. I was looking at the background to this and considering why it is sung in the liturgy.

My understanding is that in the interpretation of the Church Fathers, the reference to the wind and the dew in the scriptural account has been connected to the Creation story in which the Spirit of God was over the water, and then to the baptism of Christ in which the Holy Spirit comes down and the sacrament of baptism is initiated. Baptism is, through water, the instrument of the death of the old self spiritually so that we can be resurrected, also spiritually, in Confirmation or Chrismation by the action of the Holy Spirit.

There is a similar connection to the passages describing the crossing of the Red Sea and the crossing of the Jordan by Joshua, in which the water and wind are connected. Wind is the action of the Spirit, as is fire (as at Pentecost which the Church Fathers also connected to the burning bush).

These common themes are the reason why traditionally in baptistries we would see portrayals of all these scenes, as described here.

So who is the fourth figure?

He can be represented simply as 'an angel of the Lord', as in this contemporary icon by Nicola Saric:

Some Church Fathers identified the figure as a pre-incarnational appearance of Christ, as in the tale of the three figures in the Hospitality of Abraham in Genesis, and the voice in the Burning Bush speaking to Moses. So in this icon, this is made explicit by the artist. The 'IC XC' and the cross in the icon tell us that this is Christ.

The painting in the catacomb we referred to initially seems not to show either of these. Rather, he appears not to be showing the fourth figure at all, but is giving us something else, It is a bird. The branch in the beak of the bird suggests to me that the artists is connecting it to the dove in the story of Noah. This story of Old Testament redemption is connected to the new through that image of the dove, who appears at the Baptism of the Lord.

This is an event, of course, that opens the way for our salvation. This New Testament resurrection in the spirit is available to all men through the Church, right now in this life, and is every bit as miraculous and wonderful as the saving of the three youths. We are partaking of the divine nature and the living out of the sacramental life of the Church which opens the way to a life of the greatest joy, if only we could believe it. The artist is connecting all of these events together through this painting, and it is why, I suggest, it would be appropriate for a baptistry in order to help deepen our faith.

There is something else that occurs to me. My understanding is that bodily resurrection is referred to by Peter as a process of purification by fire, in so doing he is echoing Wisdom 3 and Malachi 3. Again this is a purification by the Spirit.

The passage from Malachi 3: 1-4, refers to the purification by fear but begins as follows: 'See where I am sending an angel of mine, to make the way ready for my coming. All at once the Lord will visit my temple; that Lord, so longed for, welcome herald of the divine covenant. Ay, says the Lord of hosts, he is coming; but who can bear the thought of that advent? Who will stand with head erect at his appearing? He will put men to a test fierce as the crucible...'

This same passage in Malachi is the one quoted directly to also in Matthew 11.10. In this Matthew tells us that John the Baptist is this messenger (angelos) who shows us the Christ.

Here is an icon of John the Baptist, also known as the Forerunner, painted by Dr Stephane Rene, who works in the neo-Coptic school. We can see he is portrayed as an angelos - a messenger in the manner of an angel along with the Baptism of Christ and the Holy Spirit appearing as a dove:

 

So the angel of the Lord in the furnace of Daniel could be conceived also, I suggest, as a type for John the Baptist.

Regardless of the precise aspect of the theology that each artist has decided to portray, the full story that they reveal really should give us cause to praise God daily, just as the youths did, and sing their canticle in the Liturgy of the Hours!

The Psalms in Words, Images and Prayer is an elective course for the Master's in Sacred Arts, offered by Pontifex University, www.Pontifex.University.

St Andrew - Apostle, Martyr

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Today is the Feast of St Andrew who, as an Apostle, is mentioned in the Roman Canon of the  Mass. Before he was called to follow Christ he was a follower of John the Baptist and like him, he is depicted with unkempt hair.

Here are two more icons that caught my eye. The second of the two was painted by Sr Petra Clare and it hangs in Pluscarden Abbey in Scotland. I remember seeing it many times when I visited.

The cross upon which he was martyred, during the persecution of Nero, is a characteristic X shape. As someone from the British Isles, I am well aware of this because he is the patron saint of Scotland and the Scottish flag depicts it symbolically. This was incorporated into the Union Jack sometime after the formal union of the two countries in the 18th century.

The martyrdom itself is depicted in Western portrayals of the saint. For example here is one by Rubens in characteristically dramatic style. In accordance with tradition he is shown bound, not nailed, to the cross:

Andrew was the brother of St Peter and the portrayal of the calling of the two as fishermen who will become 'fishers of men' is another common scene in Western portrayals.

Here is Duccio's painting...

...an early mosaic from Ravenna (note how Christ is beardless)...

I do not know who the figure in the toga is on the right. Below is a baroque painting of the same scene.

This is one of a series of articles written to highlight the great feasts and the saints of the Roman Canon. All are connected to a single opening essay, in which I set out principles by which we might create a canon of art for Roman Rite churches, and a schema that would guide the placement of such images in a church. (Read it here.) In these, I plan to cover the key elements of images of the Saints of the Roman Canon - Eucharistic Prayer I - and the major feasts of the year. I have created the tag Canon of Art for Roman Rite to group these together, should any be interested in seeing these articles as they accumulate. For the fullest presentation of the principles of sacred art for the liturgy, take the Master’s of Sacred Arts, www.Pontifex.University.

Rose Windows and Sacred Geometry - the Ancient Mystical Path to God

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I have just been creating a new online course on the mathematics of beauty and as part of this, I wanted to show how to represent the symbolic meaning of number in the context of the liturgy in such a way that it might deepen participation. The obvious way to do this is to have a pattern with the symmetry of the number. This will require also some catechesis of the congregations so that they are reminded of what it is pointing to every time they see it. It can be part of the decoration of the church, incidental, as it were, to the structure:

Or it can be more intimately and obviously bound with the form of the church, as it is in the medieval rose window. Here is a window dating from about 1500 in the cathedral at Amiens in France:

It is important to awaken our innate sense of the symbolism of the natural world and all that is created as this stimulates also our natural sense of the divine. The awe and wonder that we feel when we contemplate the world around us is, for all that it seems profound, little better than a shallow emotion generated artificially by a drug if we stop there and do not allow it to draw us closer to its source - God. This is its true consummation, we are made to see the glory of God in his creation and it will be to his greater glory and our greater joy if we allow the beauty of the world to take us to what it points to.

We can consider this to be a form of relation. Creation is in relation to its Creator. By virtue of its existence, it is relational, for it is connected to its Creator by the mark of divine beauty He has impressed upon it. This interconnectivity of all that exists, therefore, is not a mental construct thrust upon the cosmos artificially by mankind. Rather it is a property of the object that we see. All being is relational by nature and is patterned lattice that has the Creator at its heart.

As created beings ourselves, we participate in this dynamic too, seeing a natural connection between ourselves and the rest of the cosmos. All of mankind is endowed by the Creator with an intellect and the capacity to observe the world around us in such as way that it can derive from it an understanding of our place within it, and ultimately this points to and sheds light on our relationship with the Creator.

Part of our task as people seeking to evangelize the world is to re-awaken the final link in the chain of connection between creation and Creator by re-establishing a culture that is rooted in this principle of interconnectivity through its beauty. This process of evangelization of the culture begins in the church in which all that we perceive and all that we do participates in this language of symbol and is there to connect us to God.

Coming back to the symbolism of number, it is widely accepted, even in the secular culture, that the natural world is connected to mathematics. The connection is so strong that few, if any, doubt, for example, the power of mathematics to help the natural scientist to describe the processes of the natural world. However, I think we should stop for a moment and think about this - it need not automatically be the case. Once I realised this it became a source of great wonder to me that the abstract world of mathematics is so intimately bound in its structure with the behaviour of the natural world.

This had to be noticed before the connection could be made, and it is why figures such as Boethius commented, in his De Institutione Arithmetica, (Bk1, Ch.2) that 'number was the principal exemplar in the in the mind of the Creator' and from this is derived the pattern of its existence that the scientist observes.

The natural scientist of today is generally less aware of the symbolism that runs through both nature and mathematics. The medieval thinker would not have rejected method of today's natural scientists I suggest but would have added to his description of the natural world the symbolic language of number, which is largely forgotten today. If scientists were to do this today, I suggest that it would inform his work in such as way that technology would both enhance his work as a conventional scientist and allow its applications to become more in harmony with the flourishing of man. Rather than being in conflict with today's scientist, the proponent of sacred number has something that can help him to be a better scientist.

Geometry is a way in which number can be expressed in space through matter, and so this is why geometric patterned art ought to be right at the heart of the evangelization of the culture and any sacred art. It is also why the study of the symbolic meaning of number in conjunction with the study of geometry is so important in a Catholic education today. What I propose is a study of geometry that is so much deeper, and more exciting than the dull task of memorizing Euclidian proofs (which sadly seems to be the way it is taught in Great Books schools today). This is about connecting the pattern of the universe to the creative impulse of man so that the beauty of the culture can direct us to God even more powerfully than the most beautiful sunset you have ever seen.

And so this is why I would like to see the rebirth of the Rose Window, in our new churches. This is more than simple decoration, if done well it has the power to stimulate in us a profound sense of our place in the world and in relation to God. Always assuming that even if we got as far as seeing them in churches, the catechesis available would be minimal or poor (we're Catholics!) these would need to be designed in such a way that the symbolism was obvious. There is nothing stopping words and scriptural quotes being added, just as we must in figurative art, in order to clarify, for example.

Here I give some examples of such windows with, three, four, five and sevenfold symmetry. I have obtained these photographs from a great resource that I discovered online called therosewindow.com, run by Painton Cowen, who kindly gave us permission to reproduce his photographs here. This site has photos of windows based upon numbers that you don't normally associate with Christian symbolism - 11 and 13 for example. I would want to consider carefully the basis of these before replicating them today. We must learn from the past, but we must be aware also that not everything that it tells us is true!

Here are some images.

Three, 15th century, Barrien, France:

Four and three in a quincunx arrangement of five objects, 15th century, Agen, France

Five, Exeter, England, 13/14th century:

Seven, Beaulieu en Rouergue, France, possibly 14th century:

If you want to know more about the symbolism of number and the philosophy behind it, I suggest that you either read The Way of Beauty or take the course, the Mathematics of Beauty which will soon be offered at www.Pontifex.University, Master's in Sacred Arts program.

In the meantime...believe it or not, lucky thirteen! Larino Duomo, Italy,

Benedict XVI on the Importance of Music in Catholic Culture and Catholic Education

Here is a fascinating paper by Dr Tom Larson of St Anselm College in Manchester, New Hampshire entitled Man, Music and Catholic CultureHe presented it at the Institute of St Anselm Studies, an annual symposium which takes place the college campus each summer. It has just been published in the proceedings and is now online. Dr Larson examines first the place of music in Greek philosophical tradition and compares this with accounts of two modern commentators. The first, a non-Christian philosopher Allan Bloom, whose thoughts he presents as a foil to a modern Christian view, that of Pope Benedict XVI.

Larson's discussion clearly applies to sacred music and reinforces all that has been said on the importance of music in the liturgy. But he extends this also to the profane and considers the place of music in the wider culture too.

Here is the abstract for the paper:

The topic of this paper is the place of music within the Catholic intellectual tradition. The paper discusses the dignity of music, its relationship to man, and its place in education. The paper begins with the pagan classical treatment of music. The classical account of music is bound up with certain claims about human psychology, education, and culture, as well as certain claims about the universe. Allan Bloom’s discussion of music in the Greek philosophic tradition is examined as a foil to the Catholic vision discussed in the second part of the paper. The second part presents Joseph Cardinal Ratzinger/Pope Benedict XVI’s understanding of music’s place in Catholic culture. Music, along with laws of beauty and order, has its source in God; it contributes to the re-integration of Man and directs him toward union with God in prayer; it has an intimate relationship with the human longing for transcendence; as a universal language, it has a role in evangelization and facilitating inter-cultural dialogue; in its beauty we are enabled to experience the presence of Ultimate Beauty; and in its own and very powerful way, the beauty of the music that has grown out of Christian culture serves as a kind of verification of the Christian faith.

Read the rest of the paper here.

Boethian Rhapsody - An English Translation of Boethius's De Institutione Musica Made Available

I have been frustrated by the fact that it is difficult to get hold of an English translation of the only extant part of Boethius's influential book on music. It had been stored on my laptop, but it crashed last month and I lost all stored files. Finally I found an old email, from about 10 years ago in which somebody sent me a copy. So, to make sure this never happens again, I am going to publish it on my blog so that it is freely available. Here we have the 30 odd chapters of Book 1. So here it is!

Five Books of Music (1)

We will be studying this in an upcoming class at www.Pontifex.University which will be on Sacred Geometry and Sacred Number - the Traditional Mathematics of Beauty and Cultural Transformation which I will be offering in the Fall. By the way, h/t to a fellow blogger Baroque Pearls for the snappy headline. I'd like to take credit but modesty forbids. Incidentally in his article, I am flattered that he took the diagram for the musical harmony from my blog - I know because I drew it. I guess what goes around comes around.

Below are some pictures of diagrams of musical harmony from medieval manuscripts of the book, form. Plus Raphael's painting of Pythagoras with a chalk board with the musical harmony diagram on it! 

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Why Faith is the Foundation of Right Philosophy

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From where does our worldview come ? If we are worried about the philosophical errors of modernity it would be helpful to be able to answer this question. If all right philosophy is derived from the adoption of right premises, the question then reduces to: how do we choose the axioms, the foundational truths, upon which the whole edifice is built?

The simple answer, it seems to me, is that most people just choose what looks good to them. It is a somewhat arbitrary process, an act of faith of sorts. Discursive reason does have a part to play in this but in my experience it is used most commonly to validate the intuitive choices already made, rather than to investigate their validity with a truly open mind.

Consequently, however rational and well worked out we think we present the case for the Christian worldview, unless people are ready to listen we are unlikely to get anywhere.

If we wish to change people's minds then there are two approaches. One is to examine their worldview rationally and point out any contradictions. As mentioned, this is least likely to convince, simply because on the whole people don't want to listen. If people do want to listen it might be because they are facing a crisis by which, in some way, the contradictions or inadequacies of their current worldview are slapping them in the face.

But even then I suggest that most will still only be prepared to listen if the second approach is taken as well. That is, people must be presented with a set of premises that are better - more attractive - than the ones they already have.

How can we do this?

I would say that this is what the method of the New Evangelization, as described by Benedict XVI, is aiming to do. (I have written an article about this, here).

For Catholics, the strongest presentation of these premises is encountered in the person of Christ in the liturgy. Through this encounter, because we are in relation with Truth, we are more likely to respond with an acceptance of the basic assumptions of, for example, the nature of existence in regard to all that we perceive around us. We say: I am - You are - it is. If this were to happen, in one stroke, the radical skepticism of much of modern philosophy would be banished; and by this we can accept the ideas of objective truth, beauty and goodness.

If this is right, then we can say that the acceptance of the pattern of truth that is the foundation of all good philosophy is made possible by the acceptance of the love of God. For to know Christ we must love Him. As I described in a recent article, the place where this love is most powerfully offered to us is in the liturgy and the acceptance of this love is an act that is termed eros. (See A Reflection on Eros, Acedia and Christian Joy.)

I suggest, therefore, that the best preparation for the study of philosophy for Catholics and the best defense we have against attraction to the errors of modern philosophy is offered to us in the sacred liturgy. That being so, it places a liturgical and mystagogical catechesis, which to my mind is one that is grounded in Sacred Scripture, as a priority in a Catholic education. This point has been made before. Following the work of Leo XIII (Providentissimus Deus), Pius X stressed the importance of the study of Scripture in the formation of priests in his letter Quoniam re biblica.

What about the unbaptised and those who never make it into church? How do we reach them?

The answer is that we must present Christ to them. Again this goes to Benedict XVI's little paper on the New Evangelization. We must become supernaturally transformed and partake of the divine nature - a pixel of light in the transfigured mystical body of Christ, the Church. Then when we relate to others we present them, in some way, in the person of Christ. People will see the pattern of love, that is the foundation of good philosophy in us and be attracted to it...or that's the hope.

Once presented with Truth, people are free to either adopt or reject what they see, but they are unlikely ever to adopt it if they are never  presented with it!

It is possible to discern dimly, the pattern of Christ through creation. The ancient Greeks did so, as we know, through the beauty of the cosmos. But the cosmos does not reveal it as fully as the Church does.

This is why I would say that there is no true philosophy without the Faith, grace and the supernatural; and a lover of true wisdom is always a lover first of divine wisdom.

The good philosopher is really a philohagisopher!

Above, an icon of the personification of Holy Wisdom; and below: an ancient Russian icon of Holy Sophia with her three daughters, Faith, Hope and Love

Above, an icon of the personification of Holy Wisdom; and below: an ancient Russian icon of Holy Sophia with her three daughters, Faith, Hope and Love

Pontifex University Faculty Offering Program in San Francisco Bay Area

Discern Your Personal Vocation and Lead a Joyful Life Here is an article that has appeared recently in both Catholic San Francisco and the Oakland Voice about a program being offered in the Bay Area, which we call the Vision for You. It is on page 5, here.

It is a series of spiritual exercises that I was offered over 25 years ago by a friend. Going through this process led to my conversion to the Catholic faith and to my becoming an artist. Both of these outcomes were against all odds - I was a cynical unhappy atheist when I met my mentor, David; and I couldn't afford to go to art school. What convinced me to give it a go was seeing other people whom he had directed who demonstrated to me, as much in the way they were as anything else, that they had something in their lives that I didn't have.

It was only once I came into the Church that I realised how lucky I had been to have met David. I always felt that this process of systematic discernment is something that should be offered more widely. Over the years I have passed it on to a number people, perhaps 50 or so, and have seen the same thing happen to them - nearly all who stuck with it developed a faith and a good proportion of those became Catholic.

One of the great postives about a Catholic education, such as that offered by Pontifex University, is that it forms to the person to transform the culture. You might say that it helps him to do whatever he does joyfully and gracefully.

The big question, which is often left unanswered, is: 'But what am I meant to do? It's all very well helping me to do something well, but surely it would help me to know what it is that God actually wants me to do, joyfully and gracefully?'

The Vision for You process, which is what I have called the program David gave me, answered these questions for me and so I see it as something that can be offered hand-in-hand with the formation that a genuinely Catholic education offers.

The article in San Francisco Catholic describes how a small group of us, including myself and colleague Pontifex University faculty member, Dr Michel Accad, are hoping to make this process more widely available.

Dr Accad is a medical practioner with a practice in the city of San Francisco, as well as philosopher who has published in the Thomist. He offers a course on the Philosophy of Nature and of Man in the Fall. Dr Accad, for example, has begun to suggest that his depressed patients might like to consider the process.

You can read the full article here (scroll down to page 5).

Catholic Social Teaching and the Market Economy

51kTsKai3VL._SX316_BO1,204,203,200_Anyone who is interested in an overview of Catholic social teaching and the economic policies that are in harmony with it should read this book. It is published by the Institute of Economic Affairs and is available from Amazon or as a free download from the IEA website here - I read it on kindle on my phone from this. If you order a hard copy be sure to get the second edition which is much fuller presentation. The contributors to this book clearly explain, in terms that people without prior knowledge could understand, the main ideas behind Catholic social teaching and consider how they might be realised practically. This is rooted in sound doctrine, and sound economics. This cannot be emphasized enough - so often discussions and public statements of what ought to be in society, even by member of the hierarchy of the Church, seems to be lacks.

The constributors to this book, which is edited by Philip Booth of the Institute of Economic Affairs, explain ideas such as solidarity, subsidiarity and the common good and in the light of these consider how they offer the chance for a society that will give greatest human flourishing. They show how a free society and in accord with this, a free economy, are necessary for such flourishing and how they support natural associations of people which are in harmony with this goal, such as the family.

They explain also why socialism - even the soft socialism of Western European democracies - is bound to undermine them.

This second edition, which takes into account of recent developments in both political economy such as the crash of 2008, examines how differing approaches to taxation, welfare, foreign aid, labour markets, finance and the environment often result in the opposite effect of that sought. If ever we need evidence that passing a law that attempts to enforces a desired economic result usually backfires, we have it here.

It is common for critics of the free market to claim that its proponents have a diminished sense of the human person, of freedom and ignore the importance of culture of beauty and responsibility. These are not accusations that can be levelled at the writers of this book.

Most of those who contributed to this book are connected also to the Acton Institute. This year's annual conference - the Acton University - which took place in June was once again a wonderful and inspiring event. This organization is not just a think tank, it is an 'acton tank' too! In other words it is interested in both practical and intellectual. I heard descriptions of projects in which these principles are put into practice to good effect. There were real answers, borne out by experience, to inner city deprivation (I heard speakers from Detroit and Dallas) to the developing world - the Poverty Cure videos are produced by Acton; to environmental problems.

Learn to Sing the Divine Office In English - Traditional Gregorian Melodies

Here's a new online course with Pontifex University for teachers, parish leaders, community leaders, households or just personal use. For just $90 you can take the course and earn continuing education units in the process. No prior experience necessary. If you sing in the shower, then you can do this! Most of the materials for the course are available for free on the psalm tones page of the blog - thewayofbeauty.org. But if you need help in learning how to use them, this course will teach you sing them.

It is designed so that you can learn to sing the Office and then pass it on to your household, school, parish, community or just sing in your personal icon corner! All the melodies are taken from traditional plainchant. You will learn all eight modes and the tonus peregrinus.

I have a monthly pot luck and Vespers with my friends where I live and it is a wonderful social occasion enjoyed by all that builds community in a city setting - we use all the psalm tones and settings and new people learn this in no time as they go along.

With this course you will learn:

  • Traditional melodies and how to apply to them to any form of the Divine Office for example:
    • Paul VI Psalter,
    • Anglican Ordinariate,
    • the online versions from your smart phone, such as Universalis.com;
    • even the Magnificat magazine
  • How to teach others to do it too so that you can sing with your friends, family, parish, school or in community.
  • How to point any text so you sing these melodies to them. This is the great freedom.
  • How to sing the psalms, intone texts and prayers, how to sing the gospel canticles. You can have a 100% sung Vespers or Lauds!
  • You can even adapt them easily to any other language, for example Spanish. I even had a friend once who learnt the tones this way and then applied them to Latin psalm in the Extraordinary Form!
  • You will be able to download all the materials if you want to -
    • a full pointed psalter is available if you don't feel like pointing your own;
    • gospel canticles with options for simple four-part harmonies;
    • a skeleton Office based upon the form of the Divine Office in the  first centuries of the Church an into which you can insert the psalms of day. This is useful if you find yourself without your usual breviary.
    • Generic antiphon melodies
  • You will understand the basic architecture of the modes and their characteristics patterns of notes, intervals, reciting notes and final notes. The modes are like different keys that have a different musical character. Each mode has a characteristic reciting note and concluding note called a final. Through an understanding of this you will be able to discern for each mode a drone not that can be sung as a basic, medieval style harmony and which has a deep spiritual quality.

All 150 Psalms Pointed for Singing, Download for Free

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Now with online tutorial teaching you sing them, from Pontifex University Every psalm tone can be applied to all psalms - so if you know even one melody, you can sing the whole psalter

I am so pleased to offer you a full version of the Coverdale psalter pointed for singing - all 150 psalms in a beautiful translation and as sung by the Anglican Ordinariate congregations.

I am grateful to Steve Cavanaugh for all the hard work he has put in to format and edit this (he was helped by a few other friends and past student of mine at Thomas More College of Liberal Arts.

Download it here: Whole Coverdale psalter pointed pdf from the Psalm Tones page on this blog. If you want to know how to sing the psalms with the tones (also available from the psalm tones page), then those with a bit of experience will be able to work it out from the videos and free material available on the psalm tones page of this blog.

Online tutorial: For those who can't work it out from this then I have created an online course at www.Pontifex.University. This cost $90 and is is designed not only to teach you how to sing it, but also to teach you how to teach others and to sing with others, so you can introduce into your family, social groups, parishes, schools. Furthermore it comes with 2o hours (2 units) of Continuing Education credit if you want to persuade your parish or school to help you with the cost.

So what's so good about this?

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First, because the text is pointed according to the natural emphases of speech (and not with any one psalm tone in mind) it means that if you can sing one psalm tone from the selection that I give you, then you can immediately sing the whole psalter. So, looking at the example of Psalm 1, above, the 'points' are the little marks above the the last two emphasized syllables in each clause in the text. This pointing does not change if you change the melody you sing. It is fixed by the pattern of speech not by the music you sing to it. So there is a selection of around 90 psalm tones available to you (again for free from the Psalm Tones page on this blog) and every one is designed to be sung to this pointing system. This means that every psalm tone can be applied to any psalm according to preference.

You really can teach someone to sing the psalms in five minutes. I have done it in classes and we have a monthly social evening - pot luck and vespers - in California where I live and I explain to those who attend how to do it, and they pick it up in no time.

1604bcpSecond, this is a beautiful translation of the psalms with poetic but understandible phrasing.

Third, all the 150 psalms are here. In the Paul VI psalter for example, several of the psalms are missing, and about half that are there have missing lines.

Fourth, they are set out over a 30-day cycle to be started on the first of each month in Morning Prayer and Evening Prayer. This makes this ideal for lay people to use as their basic psalter. You don't need to sing seven times a day to sing all the psalms. If you want to add daily prayer or night prayer you can do so of course! This is a 16th century English psalter, left.

Substitute these psalms for the ones in the version of the Office that you use. What you don't get here is the basic structure of each office - for example opening prayers, gospel canticles, closing prayers, scripture readings. That's not a problem. Use whatever version you like - for example Universalis.com Morning Prayer from your smart phone - and just change the psalms. You can substitute the psalms of the day and Office from the Coverdale version, say Evening Prayer for the 14th of the month - for whatever psalms you have in your version. You can even do this with the Magnificat magazine if you want.

And finally, for the entreprenuers out there...if anyone out there wants to publish a psalter using these pointed psalms that can be made available for sale as a printed version, then you have permission to do so. I'd love to see it happen! Ask me for the Word file if you need it.

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A Reflection on Acedia, Eros and Christian Joy

In his encyclicals Deus caritas est and Caritas in veritate, Pope Benedict XVI discusses the relationship between two different aspects of love, which he refers to using the Greek terms, agape and eros.

Prior to reading these encyclicals, I had always thought of agape as the higher love in which the person makes a gift of himself to the other. A loving or covanental relationship, therefore, is one of mutual self-gift. Eros, on the other hand, is a lower, self serving desire for the other. With eros, therefore, the best form of personal relationship one can have is a lower 'contractual' arrangement in which self-interests are aligned. In the Christian life, I thought, we are offered the possibility through grace of raising up our natural tendency to eros into one by which we are capable of self-gift - agape - in a new way.

Benedict offers us something different. He describes how Christianity does not eradicate eros at all. Rather, it raises it up into a desire for the other which is consummated in an ordered acceptance of the gift of the other. He makes the point that a gift cannot be given if it is not received by the one to whom it is given. Thus, in the loving interraction, both agape and eros are happening simultaneously in a dynamic process. Each is giving themselves to the other, while accepting the gift of the other in an ordered way.

Futhermore, and this being the case, the reception of the gift of love is our first act of love, for we cannot love others or love God without first accepting love from God. This is not passive, it occurs to me, but an action, an assent of the will; it is the spirit reaching out, so to speak, and grasping that hand of God that is offered to us every moment of the day.

Suddenly eros seems vitally important. If we reject God's love then we are incapable of living the Christian life in any degree and the joy that is available to us all through the Church is shut out of our lives. The place where that acceptance of God's love in our hearts might occur most profoundly, powerfully and effectively is, of course, in the sacred liturgy. Eros is the first act of an 'active participation' by which He abides in us. By this we participate in the transfigured Christ and become capable of taking the light of Christ out into the world.

If I were the devil, therefore, I would make it a priority to subvert the capacity for an ordered eros in mankind. If I look at myself there are two forces that work strongly in me to cause me to reject God's love. The first, which should be no surprise, is pride. This tells me that I don't need God because I am self-sufficient. The second is one that is perhaps as powerful is acedia.

As I understand it, acedia is a sloth or inertia against doing what is right, that arises through a lack of faith or trust in God. It is felt as self-pity and is a form of despair. It says, 'what's the point?'. It can be manifested in a whole range of degrees of depression. By which we sink deeper and deeper into despair and refuse to take the actions that will lift us out, even if we are aware of what those are. It creates the spiritual equivalent of the couch potatoe who is so lacking in hope that he can't be bothered to run for the fire escape when his house is burning down because he thinks he's doomed anyway.

Or it can lead to a desperate search for distraction by which we try to look for the answer to our yearning for the Good in lesser goods and to try to forget that despair we feel deep down. So, many destructive compulsive behaviours would be extreme examples of this: workaholism, alcoholism, computer game addiction and so on. I have heard the compulsion to look at pornography as one that has acedia at its root. One should not be surprised if this is the case, it seems to me, for if acedia really does undermine our capacity for an expression of eros, one would expect a result to be a distorted expression of eros such as a grasping for the erotic as a distracted and misguided search for love.

Articles I have read about acedia talk of it as an 'old sin' - one referred to by the Church Fathers, especially of the Eastern Church but one not addressed much in recent times in the Western Church. Now it seems to be coming back in fashion, even here in the West. There are books and articles about it in the Catholic sphere; and recently even the LA Times published an article about it.

The question that arises at the end of all this, is how can we develop our facility for eros, and remove or at least lessen our inclination to indulge in pride and acedia...or for that matter any sin.

Good spiritual direction helps here. Nearly 30 years ago, I was shown a series of spiritual exercises by the man who eventually became my sponsor when I was received into the Church. I still practice these exercises today daily, and attribute them to the beginning of the spiritual journey that led to my conversion.

Even before I became Catholic, he gave me a daily program of prayer, meditation, contemplation and good works that was simple and powerful. It included exercises that I was told to practice daily so that they might become habitual. For example, beginning and ending the day pray to God on my knees, writing of a list of blessings for which I thank God (regardless of how grateful I actually feel); good works, by which I volunteer regularly to help out with people who are not connected to me and not in a position to give back.

I was actually a desparate atheist when I started this and it was presented to me as a sort of Pascal's wager - what have you go to lose? Try it for 30 days and if you don't like it we'll return your misery with interest! It worked so well I still do them today. He sold it to me originally by presenting it as part of a process by which I could find my calling in life and actually see it happen. I wanted to be an artist and he promised me that this could happen if I followed his suggestions.

This man (who was called David and who died of a heart attack nearly 20 years ago now), also showed me how to root out misery by looking at the spiritual cause. It was through this that I learnt about pride and acedia and was given away to deal with the misery they were causing me. What he taught me was that any unhappiness I might feel is caused by my reaction to events around me, rather than the events themselves. Through God's grace there is always hope that transcends any bad situation, and I can feel that hope, so to speak, by rooting out the negative, self-centered responses to events around me.

This was an unusual approach to an examination of conscience. As well as the usual question - what have I done wrong? - I was taught to ask myself, what am I unhappy about? Always the is some form of unhappiness about something that has happened in the past (resentment, anger, irritation, guilt, remorse and so on); or a fear about something happening in the future that I think I'm not going to like; or a combination of the two.

Then I analyse to see how my sin - a rejection of God - has caused it. My experience has been that I have found no form of unhappiness, regardless of the external events that might trigger it, that was not caused in this way. The reaction that caused me to feel bad was a self-centredness that shut out God - sin by any other name. David then showed me a technique by which I would write down all these unhappy feelings and then attribute them to a whole combination of sins that caused them. Pride and acedia are just about always there, along with all the self-centered impulses that they lead to, for example, envy, anger, lust and so on - it depends on the situation.

To my delight, this exercise really did help to change how I felt and so gradually as my discomfort decreased, my faith and joy of living have increased. I still practice this technique daily. and while I cannot help the first reaction to events around me, when I reflect on unhappiness that I feel it always seems to locate the problem which is in me. When I ask for forgiveness, the resentment, anger, self pity or fear lifts.While I do not offer every detail of this analysis, I do bring a general statement of this personal reflection to confession on a regular basis as well.

Regardless of what technique is used to focus our attention on our failings, the sacraments must play a part in the remedy. Ultimately is it the mercy of God that will save us and through Christ we can be free.

Over the years I have passed on what David showed me to perhaps 50 people and nearly all experience the same change that I have; and when they do the whole process that David gave me, they also discern their personal vocation. I recently started a rolling cycle of eight workshops at St Jerome Catholic Church in El Cerrito, CA, where we show people these exercises including the final stage of discerning personal vocation. I wrote up the text for these workshops in this manual. We stress also man's need for the worship of God as the practice of what St Thomas calls the virture of religion in order to be happy to be fulfilled in life and close each week with Vespers (in the Anglican Use).

As a postscript, today (Friday Week 12 Ordinary Time) I read St Gregory of Nyssa in the Office of Readings. It was a homily on the Beatitudes. It begins with the following passage:

Blessed are the pure of heart, for they shall see God. God’s promise is so great that it passes the furthest limits of happiness. Given such a blessing, who could desire more, having already received all things by the fact of seeing God? Remember that in Scriptural usage ‘seeing’ means ‘having.’...So whoever ‘sees God’ receives, in this act of seeing, possession of everything that is good: incorruptible life without end, blessedness that cannot fail, a kingdom without end, happiness without limit, true light, the true voice of the Spirit, glory never before reached, perpetual rejoicing, and all else that is good.

Gregory then goes on to explain how purity of heart, sufficient to see God and to experience these fruits, albiet perhaps with some work and patience, is attainable by all if they choose to follow the call.

When I look at this passage by St Gregory, I realise now that this is exactly what David promised me would be the result of my doing this process. He also told, some time later when I was sold on it, that it was available in its fullness throught the Church. It is available in its perfection in the next life and by degrees, but nevertheless significantly in this life. David was adamant that life is not the miserable waiting room where we sit out hope we have the ticket for the train to heavenly blessings when we die. Supernatural transformation, Christian joy - these are available to us now.

I grasped it eagerly and have not been disappointed. The surprise for me when I got into the Church is that many Catholics didn't seem to realise what they have...but that's another story.

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A Letter from Venezuela

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Here is an open letter from Venezuela. I have written before about how the erosion of a culture of faith, the introduction of socialist principles and rampant statism in which the corrupt government steadily consolidates power creates a society of misery. It has done so by undermining of the rule of law and the principle of private property which has in turn led to a sharp decline in personal freedom and a decline in economic prosperity. This has only got worse in the past year and Venezuela is now a failing totalitarian communist state along the lines of North Korea. All of this began with good intentions coupled with bad economics and inept governance.  AFP, May 03 2017

Here is the letter. I have removed the top and tail of the letter to avoid revealing the name of the writers. Take the time to read this detailed analysis of what has gone wrong in this once thriving country in such a short time. The photographs come from the writers. One photograph below shows a malnourished man stripped bare - I hope people do not consider this to be in bad taste but for me it symblized both lack of respect for human dignity and the inablity of the infrastructure to provide basic necessities:

In general terms, the situation has grown much worse in the political, economic and social aspects. As you may know, in December 2015 there were parliamentary elections in which the opposition coalition won a landslide victory, gaining a crucial two-thirds majority of the seats. Since then, the government-controlled Supreme Court has overturned each and every piece of legislation passed, in practice stripping the new National Assembly of its assigned powers. For its part, the Electoral Council, also controlled by the government, has suspended a constitutional recall referendum against President Maduro and regional elections he would likely lose: according to recent polls more than 80% of Venezuelans reject Maduro’s regime. Just in case, the council has also banned key opposition leaders from participating in any future electoral process.

A boiling point was reached last March, when the Supreme Court sentenced that it would assume all legislative functions, in a coup d’état against the will of the people. Since then, our country has been immersed in a spiral of violence as the National Guard and irregular gangs (armed by the government) have been violently repressing and attacking massive and peaceful protests demanding a return to the constitutional order, free elections and the release of more than three hundred political prisoners. In the last weeks, thousands have been arrested, hundreds injured and 82 people have been killed.

El País, May 03 2017 (2)

Maduro labels protesters as “terrorists” and “fascists”. His response to this crisis has been to call for a handpicked “popular assembly” sidestepping the political parties with the purpose of transforming the State into a one-party communist regime, modeled after Fidel Castro’s Cuba, his closest ally.

It is really depressing to see our country, once considered the richest in Latin America and a stronghold of democratic stability and entrepreneurship in the region, descending into chaos and sliding towards full-fledged dictatorship.

Background

Since former president Hugo Chávez was democratically elected in 1998, his so-called Bolivarian Revolution used an unprecedented windfall of oil wealth to gradually dismantle democracy. Chávez’s charismatic leadership was particularly appealing to poor and uneducated people who for some time enjoyed a consumption boom based on imported goods supported by massive government subsidies. Meanwhile, draconian price and currency controls were imposed, forcing many companies to produce at a loss and scaring away foreign investors. Hundreds of private firms, land properties and assets were expropriated in all types of sectors including agriculture, manufacturing, large-scale retailing, private utilities, transportation and banking.

While a state-run media empire was expanded and used to establish information hegemony in the hands of the revolution, independent media was harassed and stifled through an array of legislation, threats and regulations. Educational reforms were introduced with the aim of turning public schools into leftist indoctrination centers. Revised textbooks released by the government and infused with revolutionary propaganda, eliminated critical thinking creating the basis for political manipulation into a single ideology.

Thanks to his popularity and a personality cult promoted by the government, Chávez was able to remain in power through constitutional reforms which extended the presidential term from four to six years and permitted re-elections. His designated successor, Nicolás Maduro, was elected by a slim margin in 2013. A left-wing politician educated and trained in Cuba, he has ruled Venezuela by decree. Under his regime, Venezuela’s economy has become more dependent than ever on oil exports (95% of earnings) made by (you guessed it) stated-run PDVSA. On the other hand, years of reckless borrowing, severe mismanagement and rampant corruption has left the country facing a huge foreign debt of $130 billion.

As could be expected, from 2014 plunging oil prices accelerated the economic decline as reduced revenues forced the government to slash imports of everything from raw materials and equipment to consumer goods in order to avoid a devastating debt default. The government’s status as the country’s main exporter makes it significantly more vulnerable to potential legal actions by creditors in international courts, which could seize oil shipments or PDVSA assets abroad (such as Citgo refineries). To make matters worse, according to recently released data by its central bank, Venezuela has just $10.8 billion in foreign reserves left . .

Most tragic of all, it is estimated that between 1999 and 2016 Venezuela received, from oil exports alone, the staggering sum of $920 billion or nearly one trillion dollars! squandered away under the socialist governments.

Current situation

With domestic production collapsing, the drastic reduction of more than two thirds of imports has resulted in critical shortages of medicines, food staples, personal hygiene and household products, including acetaminophen, allergy relief medication, anxiolytics, antidiarrheals, bread, milk, chicken, rice, coffee, infant formula, contact lenses, soap, toothpaste, diapers, toilet paper and detergents, among many others. Without mentioning the lack of less essential items such as cement, spare parts for your car or light bulbs for your house. Sometimes you will find what you need but at very high prices: consumer inflation, fueled by a central bank that keeps financing the budget deficit by printing more money, has been increasing exponentially over the years and is expected to reach 720% throughout 2017 according to the International Monetary Fund. After three years of excruciating contraction, Venezuela has lost 27% of its GDP in an economic meltdown that’s almost unprecedented outside wartime.

The government has tried different ways of rationing products and services in an effort to alleviate the situation, including biometric cards, fingerprint scanning systems and, more recently, boxes or bags containing subsidized basic goods which are sold in the lower-income communities. Critics say that this distribution system is being used as a political instrument to defend the revolution as neighborhood groups loyal to the government are in charge of deciding who gets the cheap groceries and who doesn’t.

Long lines of people waiting hours for products at state-owned supermarkets have become a common sight in the main cities. Growing frustration is leading to widespread riots and lootings. Among the middle-class, hoarding of food and other items is common to protect income against inflation and in view of future supply uncertainty. Desperate citizens are resorting to bartering on social media to provide for their families, trading everything from corn flour to prescription drugs. The less fortunate are being forced to stealing or digging into garbage cans to find something to eat. A well-known priest has been urging his countrymen to separate food waste in their garbage and to label it clearly to help others find food. Recent studies on living conditions conducted by three well-respected local universities report that 75% of Venezuelans have lost an average of 19 pounds in weight in the past year.

The public healthcare system is in ruins with overcrowded hospitals that have to operate with depleted supplies and frequent power outages. Cancer, diabetic or dialysis-dependent patients struggle to find their treatments; even basic medicines such as anti-fever drugs and high blood pressure pills are unavailable. Child mortality has soared: in one of the largest hospitals in Caracas three children have died from infections in this month alone due to lack of proper antibiotics. Malaria, a disease that had been absent in urban areas for more than fifty years, is making a comeback. Dengue fever, diphtheria and tuberculosis outbreaks are also reappearing. Despite the dramatic situation, health authorities continue to stubbornly deny that there is a deepening humanitarian crisis; those who request that international aid be allowed are accused of planning to privatize the country’s hospital system.

Venezuelan society has been subjected for years to a violent government language that demonizes the opponent and instigates hatred among social classes. The judicial system is notoriously weak and corrupt with judges who may face reprisals if they rule against government interests. Poorly-equipped and understaffed police forces complete a worrisome picture which has led to one of the highest crime rates in the world. Venezuelans have been forced to change their way of life in an effort to protect themselves from robbery, homicides and kidnappings. After dark, city streets become deserted and families take shelter in their homes. No wonder that crime has become one of the largest concerns among citizens, second only to shortages.

Adding to the overall misery, the whole infrastructure of the country has suffered years of neglect; our roads, bridges and port facilities are crumbling; water and electricity cuts are increasingly frequent. The telecommunications sector, controlled by state-owned CANTV, is rapidly deteriorating due to poor maintenance of the existing network and lack of new investments. As a consequence, private operators have been forced to suspend or restrict services and the country’s internet speed has become one of the slowest in the world. Even oil refineries have fallen into a state of disrepair and are operating well below capacity, to the point that a significant percentage (up to 70% according to some reports) of the gasoline consumed in the domestic market has to be imported, something unheard-of in a major oil producing country.

Many of the country’s acute problems are caused by the complex monetary arrangement that makes use of three different exchange rates simultaneously. On one extreme you will find the highly overvalued preferential exchange rate of 10 Bs/$ theoretically intended for the importation of food staples and medicines, on the other is the (illegal) black market rate which at this moment is more than 6,000 Bs/$! The result is that Venezuela can either be unbearably expensive or extremely cheap, depending on the rate used. As you can imagine, this situation generates multiple problems for both consumers and businesses who must deal with currency restrictions and this convoluted (and subject to frequent changes) system.

Only government officials and a few privileged with the right connections have access to the preferential rate. The huge difference with the black market creates a fertile ground for corruption as currency funds obtained through the legal channels are then sold on the unofficial market in operations that are more profitable than drug trafficking. Huge cost overruns on government contracts for infrastructure, imports of goods and all kinds of bribes, kickbacks and intermediation fees have created personal fortunes on a scale never seen before in Venezuela.

High-ranking military officials have also benefited in a big way as a third of the government’s 28 agencies and half the state governors are active or retired officers. Some of them have been charged with drug trafficking and money laundering in the USA. Even the country’s VicePresident, Tareck El Aissami, has just been formally accused by the US Department of Treasury of being a drug “kingpin”. Needless to say, these people don’t want to hear anything about socialism, while sending their kids to study in North America or Europe.

These things we tell you do not come from reading news or being heard from a friend or neighbor; we have witnessed them and they have disrupted our lives in so many ways. We have certainly seen the worst that human beings are capable of, but can also attest to extraordinary acts of kindness and solidarity.

There is a general consensus among leading Venezuelan economists about the measures that would place the country on a path to recovery, including unifying the exchange rate, eliminating dysfunctional price controls and diversifying the economy away from oil; in the short term, an orderly debt restructuring and significant foreign assistance would be needed. But to do so, Maduro would have to introduce massive economic reforms and seek emergency assistance from “capitalists” financial institutions which are “responsible for the hunger of the people”, such as the International Monetary Fund and the World Bank. In short, he would have to abandon the socialist economic model betraying Chávez’s legacy, something he is not willing to do. Instead, the government blames the financial crisis on an “economic war” being waged by private business interests and the CIA in conspiracy with local media. In short, blame everyone but yourself. Meanwhile, we have seen the creation of the Vice-Ministry of the Supreme Social Happiness of the People and the explicit prohibition of mentioning the words “dictatorship” and “disobedience” in the mass media. If the situation was not so tragic, these things should be the subject of jokes.

It is worth noticing that the insufficiency of funds has not prevented Maduro’s regime from faithfully supplying subsidized oil to Cuba (around 70,000 bpd) and spending hundreds of millions of dollars on military and riot-control equipment supplied mainly by China and Russia. Evidently, the government’s priorities are far removed from those of the people of Venezuela.

Under the current circumstances, there is really no chance of negotiating or having a credible dialogue with the regime, as was shown last December when Vatican-sponsored talks between government and the opposition coalition were used by the former to buy time and cheat. We are being governed by radicals and opportunists who are blinded by their outdated ideology or their ambitions and are willing to ignore the suffering of the common people to pursue their own interests. Their only concern is to remain in power and avoid criminal justice.

Civil resistance to force Maduro to call elections is our only option. We confront a government that has ceased to act responsibly so this crusade is going to be long and full of difficulties. With dwindling support, the regime understands that only violence can assure its hold on power. Protesters are being arrested and prosecuted by military tribunals, a practice prohibited by the Constitution. Once incarcerated, they are treated like criminals and exposed to torture or degrading treatment. Three weeks ago Maduro announced plans to expand armed civilian militias.

As a result of direct censorship or self-censorship, local television networks have provided almost no live coverage of the social unrest and have not broadcast the press conferences of the opposition in sharp contrast with government events that have received broad coverage. People have turned to international news channels or to social media for information; regretfully, in rural areas only 20% of the population has access to the internet. Of course, the protests are just an expression of a much more widespread crisis. The truth is that many of the worst-off Venezuelans are too poor and too hungry to protest, even if they wanted to.

It’s very difficult to grasp the idea that a country right in the middle of the Americas and in the midst of the 21st century is at risk of becoming a totalitarian communist state. But that is exactly what could happen if Venezuelan society, with the help of other democratic governments in the region, does not stand united in its determination to stop Maduro’s delirious project.

Fortunately, there are still many reasons for hope. Maduro’s actions are opening up fissures in his “Chavista” movement. Three army lieutenants have sought asylum in Colombia and dozens of officers have been detained for expressing discontent with the actions of the National Guard. The once-loyal Attorney General, several retired generals and former agencies’ directors have criticized the judicial coup against the legislature. More recently, two magistrates of the Supreme Court expressed their disagreement with the popular assembly being carried on by the regime.

We should also remember that Venezuela is home to a multiethnic society with a rich cultural heritage and a deeply rooted Christian and democratic tradition. It’s among the most urbanized countries in Latin America and its people have an entrepreneurial spirit and one of the highest literacy rates in the region. Considered a mega diverse country, it’s over twice the size of California and has one of the world’s largest oil reserves. We have many bright, talented and courageous people who are leading the unified national movement that seeks to recover our rights, rebuild the economy and leave a better future for our children. It won’t be so easy to turn Venezuela into a communist dictatorship.

Some reflections

In the 19th century, Simón Bolívar “El Libertador” led the Venezuelan armies to fight against Spanish colonialism to liberate our own country first and then our neighbors Panama, Colombia, Ecuador, Peru and Bolivia. His name has been corrupted by this miscalled Bolivarian Revolution which has kidnapped his memory, quotes and symbols, but has nothing to do with his values and immortal legacy. Now it is up to us to liberate again our country, this time from the yoke of Castro-communism.

When we look at the present situation, we realize that the notions of private property, free enterprise and limited government intervention, human dignity and democracy are essential to build a wealthy and virtuous society. Spreading and promoting these values, is an irreplaceable contribution to make the world a better place to live in. None of these values should be taken for granted (as we once did) they need to be cultivated and protected. What is happening in Venezuela is an unfortunate real-time lesson that could also happen in many other countries, particularly in those most vulnerable where inequality and corruption create ideal conditions for the emergence of populism.

One of the most shocking things we have witnessed through these years is the deliberate distortion of history and truth for ideological and political purposes through massive propaganda and media manipulation. Certainly, the most susceptible to this are those who, because of lack of opportunities, remain in ignorance. Education is the only way to immunize society against these evils. Again, this makes us appreciate even more the work being carried out by your institution.

There are some lessons we have learned the hard way. First of all, that Democracy is much more than holding frequent elections. Legitimacy of origin through citizens’ vote is a necessary condition but it is not enough. It must be followed by legitimacy of exercise, including separation of powers, rule of law, accountability, freedom of speech and respect for human rights. Chávez and Maduro were both democratically-elected presidents, but used their popularity and power to systematically undermine fragile democratic institutions from within. The use of sophisticated methods to do so has made it difficult to define when democracy ends and dictatorship begins.

Do you want to neutralize a TV station critical of the government? Make it economically unviable by imposing fines and penalties so that later it can be purchased by a government friendly businessman. Do you need to get rid of an independent radio station? Just refuse to renew its expired transmission license alleging “administrative irregularities”. Are you afraid of losing an election? Accuse your opponent of embezzlement of funds, banning him or her from participating. Do you want to prevent an opposition congressman from attending an international conference? No problem, confiscate his or her passport at the airport stating that it has been reported as stolen. Are you uncomfortable with the editorial line of a widely circulated newspaper? Simple, reduce to a minimum its supply of printing paper (which you control) until it changes into a pro-government position. Perhaps, at the international level, you are afraid of losing the political support of a neighboring government. This can also be solved by sending an additional shipment of free oil to that country. These examples represent the antithesis of a just society that, according to the respected Spanish philosopher José A. Marina, is one in which you don’t have to act immorally to solve political problems.

We have also learned that, no matter how rich in natural resources a country may be, if the revenues obtained through their exploitation are not prudently managed to promote productive investment, that country will remain mired in poverty and backwardness. This is particularly true in the case of oil wealth, which in the wrong hands can be a curse to sustained economic development. Juan Pablo Pérez Alfonso, a prominent Venezuelan politician primarily responsible for the creation of OPEC, famously called petroleum, “The Devil’s Excrement”. Also coming to our minds are the words of another Venezuelan intellectual, Arturo Uslar Pietri, who coined the well-known phrase, “We must saw the oil in Venezuela” as far back as 1936. Regretfully, it seems that these wise men were not heard as they should, given that today Venezuela has become a chronic example of the so-called Dutch disease. In addition, our endless list of economic distortions have become textbook examples to illustrate the pernicious effects of government meddling in the economy and, specially, of price controls.

Much has already been destroyed in Venezuela. Multinational corporations have been forced to leave the country or reduce operations to a bare minimum and thousands of local private companies and small businesses have closed. We are becoming increasingly isolated from the rest of the world: every so often we hear of another international airline that has decided to stop flying here because routes have become unprofitable; last April 26th the Foreign Minister declared that the country is withdrawing from the Organization of American States in anger at pressure from the bloc over the government’s handling of the political crisis.

Since the beginning of the Bolivarian Revolution, nearly two million people (6% of the population) have emigrated. At the beginning, they were mostly young professionals looking for opportunities who, nowadays, have been joined by all kinds of people including peasants and poverty-stricken people who cross the border into Colombia or Brazil. Frankly, from the moment Chávez announced the Bolivarian Revolution we knew that the country was headed in the wrong direction, but we never imagined that the situation would become so dire.

When we look for news about our country in the international media, sadly, its name appears alongside terms like “failed state”, “socialist hell”, “pariah country” and even “slow motion apocalypse” instead of positive aspects (which by the way are still many). Seeing Venezuela among the highest-ranked countries in indexes such as corruption, violence and inflation on the one hand and among the lowest-ranked in property rights, competitiveness and press freedom on the other is truly disheartening. In the end, this is really an amazing country, blessed with immense natural resources and inhabited by wonderful people. It’s just that it has been kidnapped by an unscrupulous economic and political elite which runs the country as it pleases.

We feel somehow ashamed to present such a bleak picture of our country and its long list of calamities. But we wanted to show you how miserable our daily life has become and to explain why we are so desperate to remove this regime from office. These days we are full of anger, frustration, helplessness and fear. Perhaps, the most difficult part is the anxiety of not knowing how this situation will ultimately unfold. But we also have a deep faith in God, Master of History, and feel confident that justice and truth will always prevail.

We thank you very much for taking your valuable time to read these notes and giving us a window to express and share our concerns. We count on your prayers and, if it were possible, would like to ask you to help us expose the true nature of Maduro’s regime and denounce its criminal behavior, so as to let the world know what is happening here and help us save democracy in Venezuela.

EXTRA! Noticias Venezuela, April 26 2017

 

AFP, May 08 2017

 

Reuters, May 06 2017

 

Actuall, April 19 2017

 

@La Patilla, April 19 2017 (2)

El País, May 03 2017 (1)

@La Patilla, April 19 2017 (1)