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.
Rudolph Wittkower (1901-1971) contrasts the approach of architects from the High Renaissance period, who relied largely on musical theory for their mathematics, with those of the ancient Greek and the medieval period, who used geometric constructions based upon the triangle, the square, and the pentagon.
Attend the spring conference, Art, the Sacred, and the Common Good, at Princeton, NJ, April 30th, 2022. Free to register and attend.
I want to highlight the work of the SCALA Foundation. The Scala Foundation’s mission is to renew American culture by restoring beauty and wisdom to the liberal arts. Scala’s seminars, reading groups, conferences, summer programs and online resources help educators and culture creators engage the millennia-old tradition of liberal arts education and its power to form virtuous, purpose-driven citizens, form young leaders who are pivotal agents of cultural renewal, and build communities of like-minded cultural entrepreneurs and magnify their impact.
Some may remember that I recently spoke on the Scala webinar, listen here. or here. She has also invited me to be on a panel for the SCALA 2022 conference - Art, the Sacred, and the Common Good - in Princeton NJ this April, which is free to attend.
The focus of SCALA is in creating creative communities at a local level that are able to contribute to Catholic education locally and to the culture through the creation of art, music, literature etc (eg she organizes writers' workshops).
It occurs to me that SCALA is offering programs that complement formal online education, such as that offered by www.Pontifex.University, where I work, and when the two approaches to student formation are combined offer a genuine opportunity. The zoom revolution that has happened as a result of Covid has opened up people’s minds to the idea of online education.
The advantages of this are that high-quality and standardized educational material can be delivered at a fraction of the cost of the traditional on-campus experience. However, I am conscious that providing community of learning - so important in education - is the weakness of online education and while things are improving, it is clear that Facebook pages and chatrooms don't fill the gap. This is where SCALA comes in. They are guiding educators and artistic creatives who can contribute to a culture of beauty to form communities locally.
I am encouraging Pontifex students to attend and participate in the conferences and events and meet each other, (and me if they are interested!) so that they might start to form communities with each other locally under Scala's guidance. It is these local communities, it occurs to me, which might be portals for grace and love that can transform the culture.
Here are two images of St Nicholas, whose Feast is December 6th. He was Archbishop of Myra, in Lycia (in modern-day Turkey). He has been venerated throughout the Church and tradition has passed onto us many different stories from his life. For example, because of his help to the poor, he is the saint of pawnbrokers, whose insignia of three golden balls represent three purses of gold he gave secretly to a poor man who could not afford dowries for his three daughters.
Paolo Veneziano, 15th-century Italian
He is known also as one of the Fathers of the Council of Nicea, where, he was temporarily barred from attendance for losing his temper and striking and Arian heretic.
Another story, depicted below, tells how raised three young men from the dead who had been killed by a butcher several years earlier. St Nicholas is a saint of whom more and more was written as devotion to him increased, especially after the 10th century. The story of three boys only appears in later accounts of the life, the most well known being a book called The Golden Legend, which is a series of lives of saints which was compiled in Italy in the 13th-century by Jacobus de Voragine, in which he pulls together the popular accounts of the saints. The relatively late appearance of this story in writing in the historical record means that it will often be dismissed as mere ‘hagiography’ today. This is meant to indicate that is part of a growing mythology surrounding the person and that it is probably not historically true. However, we do not need to accept this argument which rests on an assumption, born of lack of faith, that accounts of miracles should be viewed with skepticism; and that word of mouth and oral tradition are not reliable mechanisms for the preservation of truth.
The fact that this particular story only appears in writing relatively late doesn’t mean automatically that this story was an invention of the writer, which is what seems to be assumed. It is possible, alternatively, that it did happen and was preserved faithfully by oral tradition up until this point.
While we must acknowledge the possibility that details can be added in the repeated telling of a story, without evidence that the author of the book composed the story, it is as reasonable to assume that it is true, it seems to me. The question that I ask myself first is, does this narrative portray a picture of a saint that is consistent with our beliefs as Catholics and about what is generally known of him as a person, and which can reasonably inspire us to greater virtue? The answer to this question, in this case, is for me unequivocally yes. As one who believes that through faith miracles happen today, I do not wonder that they happened in the past too. Given this, I see no reason to doubt the truth of the story.
A south Nederlandish carving in wood dating from about 1500AD.
The iconic scene is a metaphor for the narrative of an against-the-odds climb out of poverty to success, that not only applies to Rocky, but in many ways to Stallone himself. The imagery would not have worked if the site of the summit had not been grand, beautiful and in many ways a symbol of the idealized city.
Eucharist, by Bishop Robert Barron, is an excellent, explanation of the importance of the Eucharist as a sacred meal, sacrifice, and the Real Presence of Christ. It is short - a little over 100 pages long - but rich in content. Bishop Barron establishes his arguments by drawing on Salvation History, Church history, and Thomistic philosophy and theology. Throughout, he does so in an accessible style appropriate to a wide readership, one that both assumes the intelligence of the reader yet demands little prior knowledge of formal theology. Never relying on obscure jargon he explains all his points from first principles guiding the reader through to their conclusions, yet without shying away from the most conceptually difficult aspects of eucharistic theology.
As the Second Vatican Council famously told us, the Eucharist is the source and summit of the Christian life. I propose in light of this that a focus on the Eucharist should be seen, therefore, as both the first and the final lesson of any scheme of catechesis, for it is the illuminating light that gives understanding and meaning to all other Christian teaching and the end to which it is all directed. The Eucharist is not simply the icing on the cake of the Faith, it is the principle that causes the existence of the fundamental matter from which cake and icing alike are formed; and which arranges it in such a way that it delights us. I would recommend this book as a worthy foundational text for such catechesis.
Finally, he explains profoundly and powerfully why full acceptance of the Church’s teaching on the Eucharist (aided of course by our best understanding) is so important in giving us the happiness that we all desire in this life.
When I was in the process of conversion to Catholicism in London nearly 30 years ago, the first books that were recommended to me before I began my personal instruction were short texts written by Msgr Ronald Knox, the English priest, himself a convert, who died in 1957. These were the Mass in Slow Motion, The Gospel in Slow Motion, The Creed in Slow Motion, and finally The Belief of Catholics. These were foundational in my grasp of the Faith, each was a simple and accessible text that was nevertheless written on the assumption of an intelligent reader who is lacking the basic information, as good as any of this type that I have seen. It seems to me, Eucharist, by Bishop Barron, is a complement to Knox’s instructional booklets focusing on a particular lack in our times, first, the lack of faith in the Eucharist as sacrifice and as Real Presence, and second, a lack of understanding as to why this sacrificial real presence is at the heart of the Christian Faith.
Barron begins, in the introductory chapter, with a description of the book (and film) called Babette’s Feast written by the Danish author Karen Blixen because he says, poets often ‘say it best’. He explains how the different aspects of the Eucharist that he will focus on later on in the book are symbolized within the story of a maid who came into money and sacrificed it all, giving her mistresses, two austere Lutheran sisters, and their guests a sumptuous feast. He refers back to this imagery throughout the book.
One of the great flaws of contemporary instruction in the Faith, invariably coming from the pulpit but not restricted to it, is to oversimplify or avoid altogether difficult topics. As a result, nearly all people are put off by this patronizing approach, which treats all as though they are too stupid to understand. Nobody likes to be treated as though they are stupid - least of all those of us who are - but all are flattered if they are treated as being capable of intelligent thought, even if we are not. It is far better, it strikes me, to assume intelligence and lose a few in your explanations than to lose most by assuming that the listener or reader will not understand and trot out trite simplifications. In this text, Bishop Barron, in the manner of the brilliant and natural teacher that he is, tackles theologically difficult ideas without ever resorting, at least without full explanation, to what would be, to many people, overly obscure jargon. Having said that, his use of language is deliberate and precise and he had me reaching for a dictionary from time to time, which I didn’t mind at all. His chapter detailing the development of Eucharistic theology through centuries will be enlightening to many, I think. Certainly, I learned a great deal about the history of the perception of the Real Presence through this chapter.
As an example, here is a description of how he helps us to understand the principle of transubstantiation, referring to the work of theologian Msgr. Robert Sokolowski, Barron writes:
Sokolowski argues that there are three ways to think about the relationship between spirit and matter. According to the first, which he calls ‘Darwinian’, matter is really all that there is, and we call ‘spirit’ is simply an epiphenomenon of matter. In this Darwinian reading, mind, and will, for example, are only refined brain functions. A second way to understand the relationship between the two realities is what he characterizes as the ‘Aristotelian’. In this view spirit and matter exist more or less side by side and interact with one another in complex ways. Think for instance of the standard view of how the body and soul relate to each other. But the third model, which Sokolowski calls ‘creationist’ or ‘biblical’ holds to the precedence of spirit over matter. According to this mode of interpretation, the properly spiritual - mind and will - preceded matter and can determine matter according to its purposes. Everything we have said about creation through the word is intelligible only in the context of this third framework. Problems occur in Eucharistic theology, Sokolowski maintains, when we try to think of the Eucharist in either of the first two frameworks. Within a Darwinian framework, the Real Presence is just so much nonsense for matter is all that there is. Within an Aristotelian framework, the Real Presence comes to be thought of as a sort of inner-worldly change, some new and unprecedented way for finite natures - one spiritual and the other material - to relate to one another. But within the biblical context, things can make a bit more sense, for in this reading, God is not one nature among others, one being within the world, but rather the creator of the world, the ground of all finite things. And this God can relate to matter in a non-competitive way, become present through it, without undermining it. The supreme instance of this non-competitive involvement of God is of course the Incarnation and the Eucharist is nothing but a sacramental prolongation of the Incarnation. Thus God can use the material as a vehicle for his presence without ceasing to be God and without overwhelming the matter he uses. The Eucharist does not involve the supplanting of one fine nature by another - as though a tree becomes a leopard but continues to look and react like a tree - but the non-competitive presence of God within an aspect of the nature he has made. Thus concludes Sokolowski, when the Church speaks of Christ being substantially present in the Eucharist even as the material appearances of bread and wine remain, it is assuming this uniquely biblical perspective on the relation of spirit and matter.
In addition to explaining what the Eucharist is, he goes on, crucially in my opinion, to describe what this means about our lives, that is what happens to us Catholics who take communion as believers. We undergo a supernatural transformation - the partaking of the divine nature - that happens by degrees in this life so that we have, to put it simply, the greatest happiest that anyone can have in this life.
I became a Catholic not so much because the Faith is true - although I believed it to be so; not so much, even, because of the beauty of Catholic culture and the cosmos - although I responded so powerfully to both; but rather because I believed that both of these aspects of the Faith, so intimately bound up with it, indicated that I would be happiest as a Catholic who might be part of the very Truth and the Beauty that drew me into itself. In the years since I have wondered how many Catholics are really aware of what is on offer to them.
Fr Barron wrote of this happiness in just a couple of pages at the end of the book. It is a small proportion of this short book, but I hope people who read it will believe what he says:
Earlier in this chapter, we saw that many of the Church Fathers characterized the Eucharist as food that effectively immortalizes those who consume it. They understood that if Christ is really present in the Eucharistic elements, the one who eats and drinks the Lord’s Body and Blood becomes configured to Christ in a far more than metaphorical way. The Eucharist, they concluded, Christifies and hence eternalizes. Now, again, if the Eucharist were no more than a symbol, this kind of language would be so much nonsense. But if the doctrine of the Real Presence is true, then this literal eternalization of the recipient of communion must be maintained.
But what does this transformation practically entail? It implies that the whole of one’s life - body, psyche, emotions, spirit - becomes ordered to the eternal dimension, to the realm of God. It means that one’s energies and interests, one’s purposes and plans, are lifted out of a purely temporal context and given an entirely new spiritual valence. The Christified person knows that his life is not finally about him but is to be found above and not below. Wealth, pleasure, power, honor, success, titles, degrees, even friendships, and family connections are all relativized as the high adventure of life with God opens up. The eternalized person can say with Paul, ‘It is no longer I who live, but it is Christ who lives in me,’ (Gal. 2:20), and ‘Here we have no lasting city,’ (Heb. 13:14).
The paradox is this: such a reconfiguration actually makes such people more rather than less effective and happy in this world. G.K. Chesterton said that when he was an agnostic and was convinced that he could be happy only through the use of this world’s goods, he was actually miserable. But when he realized that he was not meant to be finally satisfied here below - when he was eternalized through the Eucharist - he found, to his infinite surprise, that he became happy...This is why I tell people to be very careful when they approach the Eucharist. Were the elements simply symbols - inventions of our own spiritual creativity and desire - they would pose no particular threat. But since they are the power and presence of God, they will change the one who consumes them. When the communicant says ‘Amen’ and receives the proffered host and chalice, he’d better be prepared to live an eternal life.
The Catholic Christian life well lived is a happy life. That happiness is more authentic, deeper and more permanent than anything on offer to those who do not consume, authentically, the Body and Blood of Our Lord, and it is a happiness that transcends all human suffering. And I really mean the happiness of the sort that all people, regardless of their level of education know, deep down, that they desire - there is no need for nuance, or the depends-what-you-mean-by sophistry that in academic circles so often seems to accompany discussions of this goal in life. It is no holds barred, happiness.
This is a truth, it seems to me at times, that even pious Catholics hesitate to believe is possible and so diminish, at best, its realization in their own lives. And if we who are part of the mystical body doubt it, why should any who are outside the Church believe it either? This then is the task of evangelization for Christians: to demonstrate the art of living happily in good times and bad. Those who see such happiness and believe to whom we communicate knowledge of its source will, without any exception, convert if they believe it is available to them too..
Bishop Barron’s book cannot in itself transmit such happiness to anyone, but my hope is that it will lead people to the eternal banquet which is its source.
Author: Robert Barron, ISBN: 978-1-943243-82-2, 136 pages; Publisher: Word on Fire Institute
Today is the commemoration of the martyrdom of St Lawrence, who died in the persecution of Emperor Valerian in AD 258.
TThis picture was painted by the Italian Antonio Campi and completed in 1581. Stylistically it belongs to what is called the Mannerist period. This runs from the period of the Council of Trent until about the end of the 16th century. Artists were searching for a new Christian harmonization of idealism and naturalism that was not necessarily so slavishly attached to the classical ideal of ancient Greece and Rome, as typified by the High Renaissance masters such as Michelangelo or Raphael, although some still chose to do so. It produced a variety of individual styles, some of which in my opinion had great merit and beauty, such as the paintings of Pontormo and El Greco, but most did not inspire followers. Hence we did not see the emergence of any coherent tradition that could fulfill the directives of the Council as part of the Counter-reformation, until the end of the century. This tradition became what we now call the baroque style and the pioneers were, Titian, lesser-known (today) Francesco Barocci who died in 1612, and the great popularizer of this new style, possibly named after Barocci, Caravaggio.
I chose this painting because it shows the gruesome death of this great martyr on a grid iron. We live in a time more than any other in the recent past of persecution of Christian. In the US it is still a soft persecution (although it may yet become a more violent persecution that involves physical danger, and what Christians in Pakistan, for example, face daily. Nevertheless, I feel the pressure to witness the Faith daily and I pray for the grace the courage to do so (and am dismayed at how easily I hesitate to speak up). Part of the inspiration for me is the courage of these great saints of the past, who stood up to the greatest of tests so heroically.
Some artists stuck more closely to the classical ideal than others. Pontormo's is one who continued to draw heavily to the classical ideal. He painted a picture of the Martyrdom of Saint Lawrence, now lost. Here is one by his student Bronzini:
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.
