A transformative journey that combines traditional Catholic spirituality with holistic artistic formation and is offered to everyone. Become the creative you were meant to be. Designed by David Clayton, Artist-in-Residence at the Scala Foundation and Provost, Pontifex University
The Vision for You is a process by which we discovered our true calling in life—what we call our ‘personal vocation’; and through which we discovered the Great Fact—that we have a choice in life: WE CAN CHOOSE TO BE HAPPY OR TO BE MISERABLE.
A book review of A Devotional Journey into the Mass: How Mass Can Become A Time of Grace, Nourishment, and Devotion, by Christopher Carstens (pub Sophia Institute Press).
In this book, author Christopher Carstens takes us through each key element of the Mass—from how to enter the church through to how to respond to the dismissal. Grounding his discussion on the sacramental thought of Romano Guardini, he takes us on a journey into the heart of the liturgy.
We tend to think of a prophet as one who predicts the future, but that is not at all the ancient understanding of the word. The word "prophet" means speaker, or one who speaks. In Christian use, a prophet is one who has a special connection to God and speaks on God's behalf.
By virtue of our Baptism we are invested in the threefold office of Christ, priest, prophet, and king. The degree to which we fulfill each of these offices will depend on our individual gifts and calling. We are all called to be prophets, as well as priests and kings, to the degree our gifts allow us.
I am delighted to announce that Pontifex University and the Theology of the Body Institute, are formerly partnered to created a unique Masters degree. The Theology of the Body Institute, which is based in Philadelphia, Pennsylvania, promotes the life-giving message of Theology of the Body through graduate-level courses, on-site speaker programs, and clergy enrichment training. Their week-long courses take place around the country and through the year, for a full schedule follow the link here. Their teachers are internationally known leaders in their fields such as Christopher West and Bill Donaghy.
I am often asked how my book, The Way of Beauty, which describes the principles of Catholic Education at higher levels, can be adapted for younger children. Now I know where to send them...here!
This wonderful book, written by a professor of education from Notre Dame University, Sydney, Australia, has the answers and much more besides. Balancing the natural and the supernatural, the theoretical and the practical, and combining the best of traditional methods with modern educational theory and psychology (with great prudence), Gerard O'Shea describes how a mystagogical catechesis, rooted in the study of scripture and the actual worship of God is at the heart of every Catholic education. Then he describes how teaching methods and curricula should reflect these principles for children of different ages.
Here is another Lenten reflection from a priest from the Institute of the Incarnate Word, IVE, which is for the week of the 4th Sunday of Lent. This is by Fr Marcelo Navarro who is based in Rome. This is a summary of St Thomas Aquinas's commentary on this Letter of the Apostle and focusses on important virtues for Lenten Season.
A beautiful spirit may shine even through a form that has been weakened. Drawing on both old and new testaments the early church fathers developed the doctrine of "kenosis" from a Greek word meaning emptiness. In the context of a theology of beauty kenosis refers to a humiliation of form, an emptying of one's self, so that the divine beauty shines more brightly. In the Old Testament this theme is taken up in the suffering servant.
The Master 0f Sacred Arts program at www.Pontifex.University offers a formation in beauty for artists, patrons of the arts and anyone who wants to contribute creatively to the transformation of the culture. It is a chance to travel on the Way of Beauty in a way never before available.
Our goal is to form the artists who will stand alongside any of the greats of the past, and who will transform the 21st century into a golden age that the will be viewed as important of any of the great cultural movements of past.
Following on from recent articles encouraging people to think about creating ceramic icon corners that can be beautiful and discreet, yet clearly visible signs of faith, here, and here, here is someone who can create such images and also carve beautiful shrines in wood or stone to house them in. It is Jerome Quigley of www.waysideshrines.org.
I met him at an Art and Faith event at St Pius X Catholic Church in Rock Island, Illinois this past week. He explained to me that he creates the carvings himself in wood or an artificial granite (used for heavy kitchen surfaces and which can be carved like wood). He can respond to commission and even more interestingly, he has a process whereby he can set images into porcelain. This is not a print, but rather one in which the pigment is set directly into the chemical structure of the substrate porcelain - similar to the way in which pigment is incorporated into the plaster in frescoes.
The tradition of reproducing paintings on porcelain goes back to the 19th century at least. I have recently seen several handpainted porcelain copies of the highest quality made in that time. The look of these hand-painted antique reproductions is the same those that Jerome makes. Here is a 19th-century example. Porcelain has a luminosity to it that you can see in this photograph.
I spoke to him about the possibility of creating icon corners consisting of three images and he was confident that he could produce something beautiful, either on a shrine or as a ceramic piece that could be set in a building by the purchaser, for example. It would need demand from customers for this to happen, but if the business logic is there for Jerome to do it, I am happy to work with him to help create outdoor icon corners.
Here are some more examples of his work. Once again his website is www.waysideshrines.org.
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In those days, God delivered the commandments: 1 Ex 20:1-17. Here is another Lenten reflection from a priest from the Institute of the Incarnate Word, IVE, which is for the week of the 3rd Sunday of Lent. This is by Fr Nicholas Grace who is in Cowdenbeath, Scotland.
“I, the LORD, am your God, who brought you out of the land of Egypt, that place of slavery…I am a jealous God, inflicting punishment for wickedness but mercy…on those who love me and keep my commandments.”
Considering this text, I would like, in this article, to focus on two things in a very brief manner.
First: The Natural Law, written by God on every human heart.
Second: What are the Ten Commandments & Why they are so important.
The Natural Law, written by God on every human heart: Every member of Nature, every plant, every animal has a law which makes them tend to their goal, which makes them work.
Every human being has a law and must remain faithful to it if they are going to reach their goal if they are going to function correctly. This is called man’s Natural law.
Why is it called natural? This Law is rooted in a set of natural inclinations to specific goods. Natural inclinations toward Self-preservation, toward having and raising children, toward knowing the truth about God and living in society. It is imprinted in our hearts. It doesn’t have to be taught or learned. Like our DNA or genetic code, we also have this moral code weaved into our very being. How does it function? -This law, through our intelligence, tells us what is right for us, what is wrong for us, what is good for us & what is bad for us. When our actions conform to this law they help us fulfill our purpose in life & are thereby right & morally good. Similarly, when our actions are at variance with this law, they deter us from that purpose and are therefore wrong & immoral. Some examples: The law of our Nature tells us that… ● Nourishing our bodies is right, but overindulging to the detriment of health is wrong.
● Self-preservation is right, but selfishness is wrong.
● To love another person is good, but to love someone already seriously committed to another is not.
Now while it is easy to recognize that this knowledge comes naturally to us, we must also admit, very often, that same knowledge is rejected. In fact, the modern Western World is in a moral crisis. Institutions and governments often deny the Existence of the Natural law inscribed in every human heart. This denial has assisted in the spread of a morality not based on human nature but based on an easily manipulated social consensus. Is there a consequence? This denial means that all moral opinions become valid.
Why is that a problem? Values become distorted. Take tolerance, it has been distorted to promote a society where no one's choices are criticised because criticism might make someone feel bad.
Why is that a problem? Isn’t it best to make people feel nice? People’s feelings are easily manipulated and once manipulated evil can be called good & good can be called evil, evil vices can be presented as virtues and virtues as vices to the point where feelings totally outrank reason.
Is there a solution? We already have it!. God in his Wisdom and as a convenience, explicitly revealed the Ten Commandments, which very clearly express all those Laws already written in the heart of man, but often conveniently ignored because of the stubbornness and selfishness of man.
What are the Ten Commandments & Why are they so important?
As an exercise say and name aloud each of the Ten Commandments.
Then consider: If everyone in the world kept even half of them would the quality of life on our planet improve? Would human beings be working so much better?
The answer is, of course, YES, because the Commandments aren’t just Religious guidelines, they are also God’s design for work, for families, for friendships and for society as a whole. A: We can compare the Ten Commandments to the handbook for a car. A car is a complicated piece of machinery, and the maker’s handbook tells you how to take care of our car properly so that you can get the most out of it. The Ten Commandments are God’s handbook for human beings.
Why else are they so important?
Many people no longer respect God’s authority. As a result, they no longer respect authority of any kind, whether politicians, parents, Priests, teachers or employers and the secular, as well as, the Religious community suffer greatly because of this lack of respect.
We live in an age of Moral Relativism: All Morality is relative. All truth is relative. Unfortunately, the more everyone makes up his or her own truths, the less truth there will be. The Ten Commandments preserve for us the ten most important truths.
There is tremendous ignorance about God. The Commandments remind the world of his existence, manifest his plan and express his personality.
Finally, The Commandments are extremely important, but they are not everything. For this reason, I would like to conclude this article with a story which might illustrate my point. It is a missionary story which concerns the Taliabo people of Indonesia. “Many years ago, two families from New Tribes Mission, moved in with the Taliabo to live with them and learn their language. They began teaching the Scriptures, working their way forward to Christ and the Gospel. However, soon after the missionaries taught the people the Ten Commandments, a group of men visited them at their hut.
We are in big trouble with God. God’s law tells us not to kill, but we have killed other men. God’s law tells us not to steal, but we have stolen. We have broken God’s commandments, but we did not know that God commanded these things. From now on, we will keep God’s Commandments.
A couple of weeks later they returned to the missionaries’ hut. We are in really big trouble with God. Now we know God’s Commandments, but we still break them”.
I wanted the story to underline to those reading this article that, although God has written his law in our hearts we cannot keep it. Even though God has revealed his law through his prophets, we cannot keep it. The Taliabo people, just like the people of Israel, broke almost every Commandment immediately after receiving them.
The point is that Knowledge of the law is not enough. Knowing what is right does not confer power to do what is right, as Socrates incorrectly supposed. That is why, we have doctors who smoke, financial advisors who are in debt, and marriage counselors who are divorced!
The Ten Commandments do not remedy our sins; rather they reveal them and underline our need for a Saviour who can forgive them. That Saviour is Jesus Christ.
This Lent let us make a great effort to, not only, live by following the Ten Commandments but also seek Jesus Christ in the Sacrament of Reconciliation, when we will probably fail in our best efforts to keep the Commandments.
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'For with You is the fountain of life, and in Your Light, we shall see light.'
Many readers of this blog will be familiar, I'm sure, with the idea that there is a theology that is used to explain the stylistic elements of the iconographic liturgical art. However, I am not aware of a metaphysics or philosophical anthropology that has been or could be used to articulate a philosophy of icons.
That is, until recently.
A couple of years ago, on the recommendation of a Dominican friar here in Berkeley, I read two works of the late Jesuit philosopher, Fr Norris Clarke. These were Person and Being, and The One and the Many - A Contemporary Thomistic Metaphysics. You can see an interview with him shortly before his death in 2008, here, on YouTube in which he talks about his 'personalist' Thomism.
More recently, I sat in on a series of excellent lectures on the thought of Fr Clarke as part of a class on the philosophy of nature and philosophical anthropology, taught by Dr. Michel Accad for Pontifex University's Master of Sacred Arts program. Dr. Accad had invited me to attend so that I might participate by discussing with him why an understanding of philosophy is important for artists today.
There are, incidentally, a number of general reasons why such a class would be included in a sacred arts program - for example, the simple fact that an understanding of the human person and nature is always important for an artist who is seeking to reveal both invisible and visible truths about both through art. However, it occurred to me as I listened and reflected on the subject that Fr Clarke's Thomistic philosophy, in particular, might be the basis for a philosophy of icons. I offer my thoughts on this as some personal speculation for your interest.
We will start with a brief account of some of the ways in which theology has been used to explain the style of icons.
Take a look at this icon of the Transfiguration,
...we see Christ shining with light. This is understood to be a glimpse given to the Apostles of his heavenly glory. That glory, which is the radiance of his being, is the radiating of an uncreated 'light of being', the divine light of the burning bush, that shone without consuming the bush itself. Saints, who through baptism and lives of purity participate in the divine nature shine with this light too; and in their purity are able to see in ways that we can only grasp 'through a glass darkly'. This radiance is represented by the halo of light around their heads. Another indication that each figure is a source of light is indicated by the fact that none have cast shadows.
Even the apostles, who are not shown with halos (indicating that this event is prior to Pentecost when the fire of the Holy Spirit came to them) are nevertheless shown without cast shadows. This reflects the fact that in some way and at this moment, they must have been at least temporarily purified. For only the 'pure in heart' who are themselves participating in the divine nature can see the divine light. Even so, the power of such a vision to those who are unused to seeing it has knocked them back as we can see!
There are other stylistic elements that reflect truths about the objects portrayed that are not ordinarily visible. So there is a hierarchy of being in which Christ is greatest, mankind is next and inanimate beings come next. This is reflected visually by having Christ the most prominent figure amongst the six, through the design - and his size and brightness and the way in which his image relates to the other people in the composition. The mountain, on the other hand, is small relative to its natural size. In some icons, plants and mountains will be depicted actually bowing to Christ to communicate this point.
While the discussion so far relates to visible light, which is the only way that an artist working in a visual medium can portray such radiance, the light he is portraying is not in fact limited to visual light or even to electromagnetic radiation. This radiance is of a divine, uncreated supernatural 'light' that is visible to the purified 'spiritual eye', the place inside us where we see, so to speak, truth, and are connected to God. This is the 'spirit' of the Pauline anthropology (body, soul, spirit), which Stratford Caldecott, for example, equated with the intellectus of the Western medievals, and the nous of the Eastern Fathers, see here.
So how can philosophy account for this? First, it is worth describing the work of Fr Norris Clarke who is a philosopher in the true sense. He develops his own original thought, still working in the Thomistic tradition. Dr. Accad was kind enough to give me a summary of the salient points.
He wrote:
'I agree, that the work of Fr. Norris Clarke (which we cover at the end of the course, as a kind of summary and integration of everything we have learned) is likely to provide a helpful framework. Here are some of the points that Fr. Clarke distills from St. Thomas’ metaphysics (and to which he adds insights from modern “personalist” philosophy):
'The universe is an immense family of real beings, and all real beings—from the simplest drop of water to the human person—have something in common: They all exist! In technical terms, all real beings share in the act of existence. What’s more, we are all intimately connected with the source of our existence, God, who is existent in Himself (“I am who am”)
'Although all created beings share in the act of existence, each being is limited by an essence: A dog is a share of existence possessed—and limited by—the essence of “dogginess” and an oak tree is a share of existence possessed and limited by the essence of “oakiness”. God, of course, is unlimited, infinite being. According to St. Thomas, His essence is existence.
'Because created being are all finite and limited by essence, we each have something to receive from the rest of the family of beings, but we each also have something to contribute to other beings. All beings are constantly communicating of themselves to others and receiving from others to complete and perfect themselves.
'For example, even a simple pebble communicates its own existence to the rest of the world. Modern science acknowledges that: For one thing, by its existence, the pebble contributes materially to the gravitational field of the planet—even if in a most modest way. Without that gravitational field, we would all be floating about in the ether, getting evermore separated from one another!
'Because to be real is to be giving and to be receiving, we are all substances in relation. This is particularly true in the higher beings, like animals and humans who are constantly giving and receiving from one another, but it is even true at the lowest level. Water, for example, is molecular beings that are in relation with one another. Each molecule of H2O gives of itself to its neighbor and receives the actions of its neighboring molecules. The consequence this mutual interaction is a community of molecular beings that has the property of being clear, liquid, and life-sustaining for all living organisms!
'Clarke’s rendition of Thomistic metaphysics describes a wonderful community of beings, each of which, in its own way, reflects, refracts, and radiates the light of the Creator to all other beings.'
Man, of course, occupies a special place in the universe. Being at once a spirit united to a material body, he is an “amphibian” straddling the world of angels and that of earthly creatures. Because he possesses and intellectual nature that allows him to form civilizations, he leads creation on its journey back to the Creator. And, as spirit, man is also person: individually distinct and self-possessing and capable of living in self-conscious and self-determining community with others, in the image of the community of Divine Persons.
I do not know if Fr Clarke himself ever connected his ideas to the theology of the icon, but the parallels seem clear. He is describing this radiance of being in ways that are compatible with the uncreated light of being referred to by the theologians of the past, and which is manifested visually in the icon.
As I read Fr Clarke's books, this picture of being as an activity, a static dynamism in which each is giving and receiving of itself superabundantly (that is without depletion) reminds me of the dynamic of love described by Benedict XVI is his encyclicals. Benedict talks of love as simultaneous actions of self-gift and ordered reception of persons in relation, terming them agape, and eros respectively. I have written about this here.
Also, Clarke's philosophy helps me to understand something about the nature of beauty itself, which is sometimes defined as the 'radiance of being'. Beauty is an objective quality, that is, it is as an aspect of the thing considered beautiful; and in the full perception of its existence we, the subjects observing it, delight in it. But beauty has, nevertheless, a subjective component, for different subjects will have differing abilities to 'see', that is to apprehend, the incident 'light' of being emanating from the object.
I finish with an affirmation from the greatest school of theology and of life and all, that is, the liturgy. Light and life are connected in the hymn in the Eastern Rite called the Great Doxology. It opens with the proclamation, 'Glory to You, O Giver of light!' This is the divine light which we all participate in through our existence, which as human beings incorporates life, and which we possess in the fullness of our capabilities by partaking of the divine nature as baptized Christians. The connection is made explicitly later in this same hymn with the words: 'For with You is the fountain of life, and in Your Light, we shall see light.'
The fountain of life!
What is this if not the self-effusive activity of being made all the more resplendent with the supernatural gift of life by which we relate to each other and with God in love in, at its consummation, the liturgy?
As an aside: in the Mandylion above, which I painted, I was told that the rounded brow that sits in the V between the eyebrows can be thought of as the 'spirit' or the 'spiritual eye' of the person that 'sees Light'.
Pontifex University is an online university offering a Master’s Degree in Sacred Arts. For more information visit the website at www.pontifex.university
Further to my last post (on how we might bear witness publicly, yet discreetly and beautifully through tiled images cemented into buildings), readers have been coming forward with interesting and useful points. For the following I woud like to thank particularly, Raven W.
First the interesting - a number pointed out that Portugal has many blue and white ceramic tiled images. You can see many of these if you do an image search on 'Portuguese religious tile murals'.
As I dug further I found this photograph of an extraordinary mural on the wall in the town of Avente.
There are charming little decorative details as well. Remember that these patterns reflect a geometry that echoes the mathematical description of the beauty of the cosmos. When we get this right it is decoration with purpose - subtly but powerfully raising people's spirits to God through cosmic beauty so that they might be receptive to the Word.
I then decided to look further and explicitly search for Spanish architecture influenced by the Islamic art, as a style called Mujedar. I found these in the cathedral of Santa Maria de Teruel, in the town of Teruel:
This external adornment is so important in that everybody sees it. If it is done beautifully enough they will not object, I believe. The onus is on us, artists, architects, patrons, that is everybody, to start thinking about this and looking for opportunities for cosmic beauty in every aspect of our environment. (If you want to know more about the theory behind these designs, then I have just created a course as part of Pontifex University's Master of Sacred Arts program called The Mathematics of Beauty. This is an extended presentation of the theory introduced in my book, The Way of Beauty.)
Some of you may be wondering where we can get such tiles today? (Now we come to the useful!) I am not in the building trade so there is probably a lot more than I am aware of. But here are some ideas.
Patterns that reproduce the Victorian neo-gothic church floors are produced today for kitchens and bathrooms. I saw a shop on Chiswick High Road in West London, that had William Morris designs in the shop window. These floor designs began as renovations of English gothic floors, such as the 13th century, Westminster pavement in Westminster Abbey by Victorians such as George Gilbert Scott. I would as happily use these tiles in the sanctuary of a church as in an external walkway:
...and here is a detail of St Albans Cathedral floor, renovated in the 1880s:
For the figurative religious imagery, it had occurred to me that if you can order cups with personalized messages on them online, it has to be as easy to reproduce religious imagery on ceramic now as it is to put 'World's Greatest Mom' on a mug! Sure enough, a reader referred me to this Italian company that offers Catholic religious images through Etsy and they do mail order. Here is a ceramic tile image of the Virgin at Prayer by Sassoferrato:
So there are ways we can start to think about this.
It can be done well or badly - we still need to take care that we don't put this together to create kitsch, but as long as we are aware of that we have a chance. And as GKC said - if something is worth doing, it's worth doing badly!
We finish with something done well. A cloister in the cathedral at Porto, Portugal.
In anticipation of the Second Sunday in Lent, here is another Lenten reflection from a priest from the Institute of the Incarnate Word, IVE, and we are delighted that they have taken the time to do so. This focuses on the nature of sacrifice and is by Fr. Nathaniel Dreyer from their seminary, the Venerable Fulton Sheen Seminary, close to Washington DC.
In common with all that I see in the charism of the Institute of the Incarnate Word, Fr Nathaniel stresses the great joy that is on offer through the Faith. Even in sacrifice, the rewards are greater. This is what attracted me to Catholicism originally - I was lucky I think to be guided to the Church, over 25 years ago now, by someone who was himself a joyful man and was adamant that we can have a happy life in the here and now through Christ.
I have chosen the art to accompany this meditation. In the passage below there is a reference to St Ephrem the Syrian's commentary, in which he asserts that Abraham reacted with joy when he saw the ram caught in the bush, because he anticipated that this was the Lamb of God and understood, perhaps albeit dimly, what was to come. The last painting below makes this explicit by showing not a lamb or ram, but Christ on the cross in the scene with Abraham. What is intriguing is that the painter is Chagall, who was Jewish.
Fr Nathaniel writes:
The account of God’s call to Abraham and the near-sacrifice of Isaac cannot fail to rattle us, especially in this time of Lent, when we’re reminded more frequently God calls us to sacrifice. There are three things that really call our attention about the whole scene: first, that initial call from God and Abraham’s response, second, the way God describes Isaac, and, third, the reward that Abraham receives for his willingness to sacrifice. In turn, we can apply each of these to our lives, and consider how we respond to the sacrifices that God asks of us.
That initial call from God and Abraham’s response is the first thing that sticks out. “God put Abraham to the test,” we’re told, “and said to him: ‘Abraham!’ ‘Here I am!’ he replied.” Then God gives instructions on how Isaac is to be sacrificed. First, notice Abraham’s prompt reply: to the sound of his name, a personal call uttered only once, Abraham replies, “Here I am!” Contrast this to Adam and Eve, after the fall, when they hid out of shame, and God had to ask, “Where are you?” although He already knew they were far from Him because of sin. On the contrary, the one who really wants to do God’s will is prompt to reply, and that exclamation, “Here I am!” expresses a willingness to do anything, to go anywhere, and to give up anything. If we are to have truly generous hearts, we can’t set limits on what we will do for God; we can’t tell Him, “This far, but no farther.” We must trust in God; when He calls, and we see clearly what it is He asks of us, we should neither doubt nor hesitate. It’s interesting that God speaks to Abraham in the beginning, but the rest of the interactions that Abraham has with God are done through an angel; God speaks once, and then Abraham must walk the lonely road to the mountain by faith.
Regarding the second, God gives a very beautiful description of Isaac to Abraham: “Take your son Isaac, your only one, whom you love.” It would’ve been enough to say simply “Isaac,” but God emphasizes that Isaac is an “only son” and “beloved.” In other words, God emphasizes the difficulty of the sacrifice. He’s not asking for just any old sacrifice; He’s asking for something that hurts, something that is more precious to Abraham than anything else he has or possesses. He’s asking Abraham to sacrifice the child of the promise, the one he had waited so long for. When we give up sin, properly speaking, we’re not making a sacrifice; there is nothing sacrificial in ceasing to steal, or to lie, or to gossip. Rather, the word sacrifice comes from the Latin sacra, holy or sacred, and facere, to make.
When we make a sacrifice, we are taking something that is good, something we could have without sin, and offering it to God, taking a good thing and making it even better by giving it to the Almighty. Opportunities abound every day for making sacrifices: it might be as small as sacrificing my time in order to be with the sick or the elderly, or even simply to be patient with relatives or coworkers who annoy me; it might be sacrificing a snack or an outing and using that money for charity. However, it could also be something as great as sacrificing my dreams, my hopes, and what I want (or what I think I want) in order to give myself completely to God, be it in a vocation to religious life or priesthood, or to a spouse and family in marriage.
We shouldn’t think that God doesn’t know how hard it is, or how difficult it is to sacrifice. God knows, and He knows better than we do. In Matthew’s Gospel (19:27-30) Peter, speaking for the Apostles and, for all those who leave things to follow Christ, asks about the reward for those who give up everything, even the little they had: “We have given up everything and followed you. What will there be for us?” Notice the list of things that Jesus mentions giving up: “Everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life.”
This passage follows right after the rich young man had gone away sad because he had many material possessions, and it’s quite probable that Peter had his material goods in mind: his fishing boat, his house, and so on. The word Peter uses just means, “everything.” Yet, Jesus replies a specific list of things, the majority of which aren’t simply material goods, but, we could say, more spiritual. The list starts with material goods, namely, houses, then more spiritual ones, family members, and ends, oddly, with the Greek ἀγροὺς, meaning “fields” or “lands,” which would seem to be simply material. Yet, it’s important to remember that fields in the Bible aren’t simply physical places: they are part of a family’s inheritance and future, and fields are not only the place where things are planted and grown, but also where cattle can be raised, battles fought, and the dead buried. In other words, fields are full of potential, full of future possibilities and dreams. In our lives we surrender all that to Jesus, and it’s as though Jesus responds by saying, “I know exactly what you have given up for my sake, even more than you know”; indeed, He’s the only one who really knows. The God who tells us through Isaiah, “See, upon the palms of my hands I have written your name” (Is 49:16), and in the Psalm that “our tears are stored in His flask, recorded in His book?” (cf. Ps 56:9), will not let anything we give up be forgotten. He takes all of that, and opens to us a hundred more possibilities as He takes our futures into His hands: as He said through the prophet Jeremiah: “For I know well the plans I have in mind for you—plans for your welfare and not for woe, so as to give you a future of hope” (29:11).
Regarding the third, Abraham receives a great reward for his willingness to surrender everything to God. The book of Genesis presents us with a long list of rewards, but one, perhaps even greater reward, is missing. This reward is mentioned by Christ Himself in John’s Gospel (8:56): “Abraham your father rejoiced to see my day; he saw it and was glad.” Saint Ephrem comments that Abraham rejoiced when he saw the lamb caught in the bush, because he saw in it the future Lamb of God, who was to take away the sins of the world. In that moment, he caught a glimpse of the salvation that was to come, a time when yet another only-Begotten, Beloved Son would head to the summit of a mountain, but this time, that Son wouldn’t escape sacrifice. The rewards from God far outweigh the sacrifices we make for Him, because in them we can catch a glimpse of the reward that is to come. God is not outdone in generosity, and, although the sacrifice might be difficult, God always gives His grace, and “with dawn comes rejoicing.” Lest we forget, the evening of Abraham’s rejoicing probably started out as the worst morning of his life, as he led Isaac out into the middle of nowhere to kill him.
For us, then, we need to be prepared to give everything we have to God. Perhaps, as in the case of Abraham, it will be enough simply to offer it, even though our hearts might break. He might simply ask that we purify our attachment to things, and then leave them to us, with our hearts set on Him alone. Perhaps, though, God will ask that we do indeed surrender it to Him, sacrificing it to Him and His adorable will. What God wants is always what is truly best for us, and we must be convinced of this with the certainty of faith.
If we really want to be saints, then we must be willing to sacrifice everything for Him. What good does anything in this life do, if I’m not willing to give it to God. We can ask ourselves: what is God asking me to sacrifice to Him? What is it that He asks me to give to Him, or to Him through others? Where is my heart set? Where is my treasure? What holds me back from giving everything to God? Through the intercession of Mary, Our Lady of Sorrows, let us ask for the grace to have minds ready for sacrifice, and wills ready to leave everything to follow Christ.
We are now in the first week of Lent. In order to aid our passage through this important liturgical season, we offer weekly meditations. Each is written by a priest from the Institute of the Incarnate Word, IVE, and we are delighted that they have taken the time to do so. The first focuses on some general thoughts for Lent and is by Fr Brian Dinkel, Pastor of Our Lady of Peace in Santa Clara, CA. He writes:
With due reason, the archetypal setting for the Lenten season is the desert. The arid desolate land that purges us from the attachment to the comfortable life of sin, which goes no further than self-satisfaction. What about Gardens? As much as our senses and inclination to comfort may need some desert time for detachment, so too might our intellect and will need some time spent in the Gardens for conversion. Let us explain.
The Old Testament line that inaugurates Lent for most is: “Remember you are dust and unto dust, you shall return.” (Genesis 3:19) These words are spoken in a Garden, Eden. In this Garden, through an act of disobedience, Adam and Eve turned from God. This is followed by what Bl.John Henry Newman wittingly describes as “The original excuse.” (Cf., Bl. John Henry Newman, Oxford University Sermons, Sermon 8) First Adam points to Eve saying, “The woman whom you put here with me—she gave me fruit from the tree,” and then Eve places the onus on the serpent, saying, “the snake tricked me, so I ate it.” (Genesis 3,12-13) In another other Garden, Gethsemane, we witness a supreme act of obedience to the Father.
Jesus speaks to His Father with child-like simplicity: “Father, if Thou art willing, remove this cup from Me: nevertheless, not My will, but Thine, be done.” (Mt 26,42) In this Garden, however, He makes Himself the excuse for everyone else. The Garden of Eden is where life is springing forth on all sides, but selfishness leads to death. In Gethsemane, death is all-encompassing, but in this garden, selflessness leads to life.
His soul was sad to the point of death. He felt within His soul a sadness that was deep enough to cause the feeling of death. The Greek adjective περίλυπος (perilypos: from peri‐ around + lypé sorrow, grief) means properly, around‐sorrowful, that is, sorrowful all around, encompassed with sorrow; i.e. exceedingly sorrowful. (Cf., Mt 26,38) Therefore, the Jesus Christ, as St. Paul describes it, became sin, “for our sake he made him to be sin who did not know sin.” (2 Cor 5,21) The moral sufferings of Jesus were without comparison; they were tremendous; they were of greater suffering than the very nails that pierced His hands and His feet. It was so intense that He sweat blood. After all of this agony, He calls us into communion with Him this day. He gives us the blessing to be with Him, to receive Him, to be in communion with Him.
We have to look at, take ownership of, and reject what we have done. We must also acknowledge and cherish what He did, for me, in order for my heart to begin to change. One needs to see the darkness and evil of sin, that it is mine alone, and that Jesus – the Innocent Lamb – has taken it upon Himself to free me from them. As Pope St. John Paul taught, “Sin is an integral part of the truth about the human person. To recognize oneself as a sinner is the first and essential step in returning to the healing love of God.”
I need to see this, I need to look at this, in order for there to be real, lasting change; otherwise, I never see myself honestly, nor do I give the great price that Jesus paid for me an honest consideration. Our faith, religion, is more than pursuing happiness or self-realization – it is friendship and love. He took on a terrible amount of filth for me and He continues to call me like a loving friend who says: “forget about it – I don’t condemn you, I absolve you and forgive you, but go and sin no more.”
Our hearts must change. Ash will probably not do it, but maybe God—so meek and humble who came down from heaven, clothed Himself in our sins and poured forth blood from every pore of His body—will.
Here, in this Garden, Jesus places the sins of all human beings upon His shoulders. Thinking of the circumstances, the number, the malice, the ugliness, my own sins, . . . sins of a culture, of a society, of governments, our uncontrollable pride that in the name of liberty we unhinge ourselves from subjection and when faced with our ruin we place the blame on God who did not intervene or we reject Him altogether. He who knew no sin, placed upon himself all of this.
He can take away from these awful things something good – His Passion is our Redemption. He wanted to give us the sacraments. Therefore, no matter how bad our sins may be, or have been, God’s love is Greater – out of love for us He clothed Himself in this suffering. 2. Love – the love of God for each and every one of the members of His Mystical Body. Jesus saw all of His disciples, those who would follow Him, He also saw all of our infidelities. How we place our affections on material things, the insults that we make towards one another, the divisions, the hatred, the calumny, . . . He saw the lukewarmness and indifference of His friends.
He saw all of this, the martyrs of all times, the sufferings of the members of His body. He suffered these as if it were His own body. These were His members. The innocent ones who were forgotten or abused, thrown away by a society. For this reason, we know that Jesus suffered when we suffer. And this produces a profound suffering in His person. The Father in His infinite Love sent an angel to console Him, as His friends could not stay awake and watch one hour with Him.
Paintings are by Bosch, Goya, and Tiepolo respectively.
When I was studying portrait painting in Florence, several years ago, I was struck by the charm of the old street shrines that can be seen built into the walls of the buildings that line the narrow streets. Many date back to the time of the building itself.
Not all are still obviously the focus for prayer, many seemed to unnoticed in a city in which Renaissance art abounds and much of the population has fallen away from the Faith.
Since then I have wondered, from time to time, if this is something we could do today, in a time and in places where Catholicism is not the dominant faith and the driving force the culture?
My feeling is we might, in many instances, struggle to persuade local government to go along with such a thing. However, perhaps if done tastefully and discretely on private property that is visible from the public street it might be possible.
I suggest that if what is done is truly beautiful, even non-believers would want it and it would, to a large degree, disarm potential critics by removing their desire to be offended by outward signs of the Faith. I have a friend who runs a menswear shop in the UK and he always places a small icon of the face of Christ, a Mandylion, which is just 6' x 4' in size, low down on the wall behind the counter. While it is not an obviously bold statement of faith, he deliberately places in such a position that when people pay for their clothes, they will see it on the wall behind the till in such a way that it gives the impression that they are peeking into his personal space and seeing an image that is their for his private devotion. He says that nobody ever objected, and many asked about it.
Non-Christians (and for that matter many Christians too) are much more likely to be irritated if the art is ugly or sentimental. I have often wondered, for example, if the militant secularists are in fact doing us a favor by objecting to the kitsch shopping mall nativity scenes that seem to be standard issue for retailers nowadays. Perhaps they are the unwitting agents of the Holy Spirit? Before my conversion in my early thirties, piped carol music and brightly-colored plastic McChristmasses gave me the impression that Christianity was for saddoes who didn't even know that they ought to be embarrassed by being associated with this stuff. This did far more to put me off the Church than tales of Popes fathering illegitimate children or the brutality of the Teutonic Knights in the Baltic and the Middle East!
If we did decide to do this, what form should it take?
Well, here's an idea. I recently posted a photo of my first stab at creating an outdoor icon corner in a balcony garden.
I am hoping that as the plants grow through spring and summer that the hard edges will soften and overgrow, slightly the images. The paintings are prints that I obtained from a website selling them on rustic wooden planks, which I have varnished and screwed to the stool, which came from a consignment store.
A reader saw the photos and got in touch with me, suggesting that someone might like to start producing ceramic tiles with the standard core images of the icon corner - Our Lady on the left, the crucifixion in the center and the Risen Christ on the right which could then be set into the wall.
I do not know the economics of tile production but wouldn't it be wonderful if we could have beautiful triple sets of tiles? I imagine they might be something like the Della Robbia ceramics, except stylistically gothic or iconographic (just to suit my personal taste) and polychrome. Maybe in the form of a Jonathan Pageau relief carving!
Here is an original Della Robbia:
I once wrote a feature on my blog, thewayofbeauty.org, on how houses in southern Spain have tiles containing geometric patterns set into the walls of their houses - a Christianization of the Islamic cultural inheritance, here: Geometric Tile Patterns in Andalusia.
Perhaps we could have a combination of the two ideas in which we start to have simple icon-corner triple sets set into such patterns? If done well, it could the house prices up - even if you are selling to an atheist, I suggest!
Just a thought.
The habit provides us with a freedom which to the world seems a restriction.
The anonymous Sister who wrote these words is currently a student at www.Pontifex.University and she wrote them for an essay set for a class Final. She is one of the sisters of a community in Santa Rosa, California, called the Marian Sisters of Santa Rosa, and is a seamstress for the community. Her duties include making the community's habits. I asked her to describe why she felt this work was important, before going on to describe (in the next essay) how this informs her work in making the habits for the other Sisters.
The essay is entitled A Visible Witness; what struck me about it particularly were her anecdotes of personal reactions to the habit. She writes that it was seeing nuns wearing habits when she was a little girl that spoke to her of this “alternative” lifestyle (if I can use that phrase!) I found her accounts of the positive responses of ordinary people to her when they see the habit especially charming. For ease of reading, I have removed the footnotes and references from the original essay. The photograph below is taken from the community’s website.
She writes:
Early in the Church, those who dedicated their lives to God wore some form of identifiable clothing that distinguished them from the world. The purpose was to visibly set them apart from the world for God’s service. Through the centuries this type of clothing, namely the religious habit, has taken many shapes and forms in the diverse communities that God has called into being. During the past sixty years, the value, relevance, and need of the habit has been disputed. However, many young people with vocations to religious life are being drawn to communities that do wear the habit. It is my opinion that in our world today, this visible witness of the religious habit is still needed to silently but eloquently proclaim the reality, presence, and primacy of God.
One of the first references of any sort of garb for those who gave their lives to God is in the writings of St Pachomius, who founded the cenobitic way of life in the fourth century. In his Rule, he requires all those who pass the initial tests for entrance into the monastery to be stripped of their secular clothing and be clothed in the monastic habit. St Benedict and St John Cassian also prescribe the clothing in the habit in their Rules. St Augustine also refers to a plain and simple habit for both men and women religious. This new and different clothing was a symbol of renunciation of the world, and the simplicity and poverty of religious life. No monk was to have anything different than another so that there could be no cause for contention over material things. For women, the veil was also given as a special sign of consecration to Christ, their Divine Bridegroom. Since the time of St. Ambrose, there has been a special ceremony of conferring a veil on a virgin. The veil is also a public symbol of the nuptial union of Christ and His Church.
The religious habit was valued as the strong visible witness of a life given to God, and so continued as part of religious life. Religious habits remained simple, often in black, to signify the death to the world and to self that the religious life entails. Various parts of the habit, such as the scapular, were added as time went on, but the essentials of the tunic, belt, and veil, for women, remained consistent. St Benedict in his Rule refers to the scapular as being a garment worn for work. The scapular is a garment made of two long pieces of fabric, roughly the width of the person and the length of their height, joined together at the shoulders so that one piece falls in front and one in the back of the person. It was originally used as an apron, protecting the tunic while working. St Simon Stock and St Dominic were both given the scapular directly from Our Lady to become a regular part of the habit of their respective orders. At the end of the twelfth century, St Dominic saw a vision in which Mary held a scapular which was to be part of the Dominican habit. Around the same time, St Simon Stock received the Brown Scapular as a pledge of salvation for all who wear it and it has become a sign of Her protection of the soul. The scapular, as well as each part of the religious habit, took on a special meaning as the privilege of wearing the habit was better understood.
As different orders started in response to God’s call, each one assumed a distinctive habit that would distinguish the different orders from one another. Benedictines were known by their black habits, Dominicans wore white tunics and scapulars symbolizing purity, and Franciscans were recognized by their brown or gray robes for poverty. For women, the black veil was often a sign of profession, succeeding the white veil of a novice, usually worn over a white wimple which covered the head and neck of the sister. As more orders of sisters were founded, many interesting and distinctive forms of the habit, especially the veil, came into use. The front of the veil could be rounded or square, fit closely over the face, or widely fall over the shoulders. There were veils that had frills around the face, a box-like shape, or even a starched bow under the chin. Different colors were sometimes used, such as blue in honor of Our Lady. While retaining the essence of a garb set apart for God, each different community could be known by the sister’s particular habit.
In the 1950s, it was recognized that some of the parts of the religious habit, especially for women, had become overly complicated or impractical. Some communities used many yards of material in the tunic alone. The amount of material made it hard to wash frequently and expensive to make. Another example is the veils which came so far around the face that it eliminated the sisters’ peripheral vision. For sisters learning to drive a car, this would be dangerous. Pope Pius XII in 1951 commented on the need for a modification of the habit to suit the present needs.
Shortly after the Second Vatican Council, the topic of modifying the habit again was addressed and communities, in obedience to the Church, considered revising this aspect of their religious life. With all the other social issues going on in America, such as the radical feminist movement and concern for social justice, it seems that many American sisters interpreted the call for modification as permission to cease wearing the habit altogether. From my perspective, they thought in goodwill that for the sake of “equality” and “the liberation of women”, sisters now were not forced to wear such restrictive clothes that were remnants from unenlightened and past times. In some communities, this erroneous interpretation was held by sisters in authoritative positions, and so entire communities were deprived of the habit. This was not the case for all communities. Many did follow what the Church truly desired in simply modifying their habit in such a way that it retained its character as a clear, visible witness of Christ. In addition to these faithful communities, many new communities who wear the habit were started in America. The growing communities of sisters are those who do wear the habit because young women who hear the call to religious life recognize the need for it more than ever in our world today.
In the past 60 years, the Church has given much instruction on religious life, including the topic of the religious habit and its value. In the Code of Canon Law, it states that “Religious are to wear the habit of the institute, made according to the norm of proper law, as a sign of their consecration and as a witness of poverty” (669, §1). Pope St John Paul II explains the reason for this in his apostolic exhortation Vita Consecrata.
“The Church must always seek to make her presence visible in everyday life, especially in contemporary culture, which is often very secularized and yet sensitive to the language of signs. In this regard, the Church has a right to expect a significant contribution from consecrated persons, called as they are in every situation to bear clear witness that they belong to Christ.
Since the habit is a sign of consecration, poverty, and membership in a particular Religious family, I join the Fathers of the Synod in strongly recommending to men and women religious that they wear their proper habit, suitably adapted to the conditions of time and place”.
Other Church documents, including the Decree Perfectae Caritatis, reference the necessity of the habit and how it should be modified according to current needs. The Church recognizes and articulates that the habit is important. It provides the visible witness that Christ is first in our lives and that a religious strives to live completely in that reality. Wearing the habit exclusively declares that the religious do not worry about material things, and relies on God for all temporal needs. The simplicity and poverty of the religious life is manifested by having only one thing to wear, for everyday work as well as the most formal occasions. Even if a community’s habit needs to be modified for practical reasons or for the particular apostolate, it is still to be a clear sign of consecration to all, including the religious herself. The habit bears witness both to the reality of God, and that we are to be living and working solely for Him.
The habit is very connected to my vocation to the religious life. In the diocese of Santa Rosa where I grew up, there were a few sisters from three different communities ministering in the schools and the hospital. However, if I had not been told, I would not have known they were sisters because they did not wear a recognizable garb other than professional-looking clothes, a lapel pin, or cross necklace. Besides the saints who were religious, the other community of sisters I was most familiar with was the Poor Clares of Perpetual Adoration on EWTN. Wearing the full habit, they were an unmistakable witness of religious life. At age six or seven, I thought I was going to be a nun, which in my mind meant going to Alabama to that community. My sister and I would play that we were nuns and always wore fabric on our heads for a veil since we knew that was part of being a nun. Even at that young age, I had an intuitive sense that being a sister involved wearing a habit. The thought never even crossed my mind to be like the sisters in my diocese, since I just thought they were a different kind of sister and not the kind that I would want to join. After high school, when I was seriously discerning the religious life, the habit was a necessary component of any community I considered. If God was calling me to be a sister, I desired to look like one. The Marian Sisters of Santa Rosa, who had just come to the diocese, wore a beautiful habit of white and blue. There was no question of who they were since their clothes proclaimed that they belonged to God.
Since receiving the habit of the Marian Sisters of Santa Rosa, I am so grateful each morning to dress in this habit. The habit provides a freedom that to the world seems like a restriction. I am free from the worry of what to wear if it will be appropriate for the occasion, if the color suits me, or if it is modest enough. It takes much less time to get ready for the day when putting on the habit since there is no deliberation involved. When wearing secular clothes, one outfit is tried on, and then removed to try another, until, after much time and effort, a set of clothes is decided upon. Now, my time is used to beautify my soul for the reception of my Spouse in Holy Communion later that day. To the world, only having one choice might be seen as a lack of creative freedom to express my personality by what I wear. In my experience, never having other options of what to wear frees me from thinking so much about myself to think about the more important things in life. While donning the holy habit, I am praying, asking God for the strength for what I am to face that day, and clothing myself in His grace. Creativity is not suppressed but redirected away from myself to invent new ways of giving glory to God and showing love to Him and those around me. My personality, instead of being stifled by the habit, is revealed even more clearly through my actions and words because my clothes are not a distraction. Wearing the habit, I am free and even expected to pray in public, and to say “God bless you” to everyone because I am what I look like: totally dedicated to God.
When any of the sisters walk or go anywhere, we receive attention because of the habit. Some people spontaneously ask for prayers, intuitively trusting in our intercessory power with God. Others will relate stories of being educated by nuns, or share fond memories of an aunt who was a nun. Many comment on the beauty of the habit, happily surprised to see it after thinking it was a thing of the past. These are some of the responses we receive from those who come up to talk to us, but many more see us and are affected by the presence of God apparent in us, even from a distance. To travel to my apostolate, I walk for ten minutes along one of the busiest streets in the city. Hundreds of cars pass me each morning as I pray my Rosary. One day recently, I received the comment, “I saw you on the street corner, and thought how beautiful your outfit, or whatever you wear, is!”. It is not uncommon for a generous soul to anonymously pay for our meal, or grocery purchase, not because they have talked to us, but because they know who we are by the habit. Though we might never interact with those who see us, we pray that we are a channel of grace to bring them closer to God.
The habit, while being a sign of God’s Presence in the world, is also a reminder to the religious herself of who she is. In my experience, the habit aids recollection and prayer in times of formal prayer, as well as when going about my duties. The sides of our veil, coming over our shoulders, act as slight blinders to our peripheral vision, directing our focus straight ahead to God. Our habit is long, obliging us to move with care and Mary-like grace. When I am struggling, or need assistance with anything, I find my hand reaching up to clasp Our Lady on my Miraculous Medal. As a professed sister, I wear a ring, reminding me that I am Christ’s Bride before any role or duty I have in the apostolate. I know, whenever I am acting, that I act not as an individual, but as a representative of Christ, His Church, and our community. The respect or attention I receive from others is not for me as an individual, but on account of the habit, it is for Christ, whose bride I am and whom I reflect to the world.
The religious habit is the beautiful sign of consecration to God since the early Church. All who see it are reminded that there is a higher purpose in this life than the concerns of this world, that there is some reason, namely the love of God, that religious would dress in this way. The habit declares without words that this person has a strong relationship and intercessory power with God. The value of the witness of the habit is proved by its resurgence in the Church and will continue to be a clear manifestation of God to the world.
I am appearing on Annunciation Radio - annunciatioradio.com - interviewed by Patricia Ode-Murray for the Virtuous Life show. It will be aired on Monday 4pm EST and posted on the website after that as a podcast, here. The topic is beauty and the culture, with a special interest in a formation in beauty as outlined in my book, the Way of Beauty and which is offered in the Pontifex University Master of Sacred Arts program
This program designed by The Way of Beauty's David Clayton gives you a unique formation in beauty and a Catholic inculturation. For artists of any creative disciplines, catechists and all who love beauty. Learn more at www.Pontifex.University.
