Preview: Lenten/Newman Series on the Son Rise Morning Show

On Monday of the First Week of Lent, we'll start a Newman/Lenten series on the Son Rise Morning Show, using a newly published collection/selection of Saint John Henry Newman's works on Lent. Sophia Institute Press produced this lovely collection, including a well-illustrated section with Newman's Meditations on the Stations of the Cross. 

On Monday, March 10, I'll be on at my usual time, at the top of the second national hour of the Son Rise Morning Show on EWTN, about 7:50 a.m. Eastern/6:50 a.m. Central. Please listen live here or catch the podcast later here.

Sophia's selection features works from both his Anglican and Catholic periods, and we'll start with one of a series of meditations he wrote at the Oratory School in Birmingham. They were published posthumously in a collection titled Meditations and Devotions, edited by his secretary Father William Neville in 1893, three years after Newman's death. The volume was dedicated to the boys of the Oratory School:

To you, boys of the Oratory School, past and present, this collection of devotional papers by Cardinal Newman is dedicated. They are a memento both of the Cardinal's constant thought of you, and of his confident assurance that, after his death, you would pray for his soul.

For those of you who have read my posts or listened to my segments on the Son Rise Morning Show based upon Newman's Parochial and Plain--or other Anglican--Sermons, be ready for a very different voice and method from Newman in these excerpts for the next several weeks. This is Catholic Newman, meditating on the Gospels, inspired by his spiritual mentor, Saint Philip Neri. More on that later.

These meditations seem to have been planned for Adoration before the Blessed Sacrament in a section titled "Meditations on Christian Doctrine" (there's a prayer "A Short Visit to the Blessed Sacrament Before Meditation" at the beginning). The first meditation in the section "Hope in God--Redeemer" is on "The Mental Sufferings of Our Lord" and it focuses on the response of Judas and the disciples to the Anointing at the house of Simon the Leper in Bethany in Matthew's Gospel, chapter 26 (and Mark 24):

After all His discourses were consummated (Matt. 26:1), fully finished and brought to an end, then He said, The Son of man will be betrayed to crucifixion. As an army puts itself in battle array, as sailors, before an action, clear the decks, as dying men make their will and then turn to God, so though our Lord could never cease to speak good words, did He sum up and complete His teaching, and then commence His passion. Then He removed by His own act the prohibition which kept Satan from Him, and opened the door to the agitations of His human heart, as a soldier, who is to suffer death, may drop his handkerchief himself. At once Satan came on and seized upon his brief hour. 

Newman emphasizes that Jesus allows Himself to become vulnerable as He ends His public ministry of teaching and miracles and prepares for His Passion. ("And it came to pass, when Jesus had ended all these words, he said to his disciples You know that after two days shall be the pasch, and the son of man shall be delivered up to be crucified." Matthew 26:1-2 )  (Douai-Rheims translation) Only He can give the signal ("drop his handkerchief") to begin the Passion. Then:

2. An evil temper of murmuring and criticism is spread among the disciples. One was the source of it, but it seems to have been spread. The thought {305} of His death was before Him, and He was thinking of it and His burial after it. A woman came and anointed His sacred head. The action spread a soothing tender feeling over His pure soul. It was a mute token of sympathy, and the whole house was filled with it. It was rudely broken by the harsh voice of the traitor now for the first time giving utterance to his secret heartlessness and malice. Ut quid perditio hæc? "To what purpose is this waste?"—the unjust steward with his impious economy making up for his own private thefts by grudging honour to his Master. Thus in the midst of the sweet calm harmony of that feast at Bethany, there comes a jar and discord; all is wrong: sour discontent and distrust are spreading, for the devil is abroad.

While Jesus takes some comfort from this anointing with its perfume and warmth, the disciples think only of the money it cost and a better use for it. From St. John's Gospel account of the anointing, Newman takes the real motive for Judas's objection: "He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it." (12:6)

Newman does not comment on Jesus's response to this remonstrance:

And Jesus knowing it, said to them: Why do you trouble this woman? for she hath wrought a good work upon me. For the poor you have always with you: but me you have not always. For she in pouring this ointment upon my body, hath done it for my burial. Amen I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done, shall be told for a memory of her. (Matthew 26:10-13)

He turns instead to Judas's actions (Then went one of the twelve, who was called Judas Iscariot, to the chief priests, and said to them: What will you give me, and I will deliver him unto you? But they appointed him thirty pieces of silver. And from thenceforth he sought opportunity to betray him. Matthew 26:12-16):

3. Judas, having once shown what he was, lost no time in carrying out his malice. He went to the Chief Priests, and bargained with them to betray his Lord for a price. . . .

And Newman looks into the mind and heart of Jesus, True God and True Man, able to know what Judas was doing as he was doing it, and already feeling the betrayal before the traitor's kiss in the Garden of Gethsemane:

Our Lord saw all that took place within him; He saw Satan knocking at his heart, and admitted there and made an honoured and beloved guest and an intimate. He saw him go to the Priests and heard the conversation between them. He had seen it by His foreknowledge all the time he had been about Him, and when He chose him. What we know feebly as to be, affects us far more vividly and very differently when it actually takes place. Our Lord had at length felt, and suffered Himself to feel, the cruelty of the ingratitude of which He was the sport and victim. He had treated Judas as one of His most familiar friends. He had shown marks of the closest intimacy; He had made {306} him the purse-keeper of Himself and His followers. He had given him the power of working miracles. He had admitted him to a knowledge of the mysteries of the kingdom of heaven. He had sent him out to preach and made him one of His own special representatives, so that the Master was judged of by the conduct of His servant. . . .

Then Newman looks at himself and prays for faith and faithfulness:

O my God, how can I look Thee in the face when I think of my ingratitude, so deeply seated, so habitual, so immovable—or rather so awfully increasing! Thou loadest me day by day with Thy favours, and feedest me with Thyself, as Thou didst Judas, yet I not only do not profit thereby, but I do not even make any acknowledgment at the time. Lord, how long? when shall I be free from this real, this fatal captivity? He who made Judas his prey, has got foothold of me in my old age, and I cannot get loose. It is the same day after day. When wilt Thou give me a still greater grace than Thou hast given, the grace to profit by the graces which Thou givest? When wilt Thou give me Thy effectual grace which alone can give life and vigour to this effete, miserable, dying soul of mine? My God, I know not in what sense I can pain Thee in Thy glorified state; but I know that every fresh sin, every fresh ingratitude I now commit, was among the blows and stripes which once fell on Thee in Thy passion. O let me have as little share in those Thy past sufferings as possible. Day by day goes, and I find I have been more and more, by the new sins of each day, the cause of them. I know that at best I have a real {309} share in solido of them all, but still it is shocking to find myself having a greater and greater share. Let others wound Thee—let not me. Let not me have to think that Thou wouldest have had this or that pang of soul or body the less, except for me. O my God, I am so fast in prison that I cannot get out. O Mary, pray for me. O Philip, pray for me, though I do not deserve Thy pity. 

So why this different tone and method in Newman's reflections on the Gospels? Because of the influence of St. Philip Neri, his patron as an Oratorian.

Father Henry Tristram of the Birmingham Oratory, who died in 1955, explained in "With Newman at Prayer" in John Henry Newman: Centenary Essays (London: Burns, Oates, and Washbourne, LTD, 1945):

St. Philip newmanized Newman by creating a spiritual atmosphere in which he found himself, and became what at heart he always was--the Newman of domestic tradition. It was his constant prayer that he should grow into the likeness of his holy Patron . . . 

Father Tristram further explains that from St. Philip Neri, Newman drew his spiritual and devotional life as an Oratorian: frequent confessions, frequent communions, special devotion to the Blessed Sacrament, mental discipline, "obedience rather than sacrifice", an "interior religion," and "that illumination and freedom of spirit which comes of love." (p. 119) That helps explain the tenderness and humility of Newman's tone in these meditations as he sought to imitate his patron saint.

St. Philip Neri, pray for us!

St. John Henry Newman, pray for us!

Image Credit (Public Domain): Jesus's feet anointed by a sinner 1585 print by Ambrosius Francken I, S.I 1071, Prints Department, Royal Library of Belgium

Ritual Matters: Liturgy and Personality

In the 1990's I went through quite a Dietrich von Hildebrand phase. Sophia Institute Press was reprinting many of his works, including Transformation in Christ, The Art of Living, Man and Woman, Jaws of Death: Gate of Heaven, and Liturgy and Personality. Other publishers and used bookstores supplied me with The Trojan Horse in the City of God, The Devastated Vineyard, and The New Tower of Babel, his series of books descrying problems in the Catholic Church after the Second Vatican Council. One of the problems that he saw was the reform of the liturgy that had sapped its Divine Mystery, downplayed the sacrificial aspect of the Mass, and of course, stripped it of the Latin that the Second Vatican Council required to be preserved and indeed, inculcated more firmly among the faithful, both in prayer and in chant in the other liturgical reforms mandated by Sacrosanctum concilium, the Constitution on the Sacred Liturgy. I remember hearing these issues discussed at the Newman School of Catholic Thought I attended in 1979, and von Hildebrand's works were mentioned then too.

But when I read Liturgy and Personality: The Healing Power of Formal Prayer the first time in the Sophia Institute Press edition, Latin in the liturgy was at its lowest point of usage in the Masses I attending. Monsignor William Carr at the Newman Center at WSU held a few Latin Masses in the Novus Ordo rite, but those may have been the only ones I'd ever attended. Now that I've attended Mass in the Extraordinary Form of the Latin Liturgy of the Roman Rite for about ten years since the 2007 issuance of Summorum Pontificum, however, re-reading von Hildebrand's study  in the Hildebrand Project edition has a much greater impact.

As in all of von Hildebrand's works, the basis of his exploration of the connection between Liturgy & Personality (I think that Sophia added the subtitle) is the appropriate response to the hierarchy of values. We are as human as we should be when we respond to the objective value of things: nature, works of art, God. God should receive our most exalted reaction and response: love, adoration, obedience, worship. When we offer Him what He deserves, with the Grace He has given us to do so, we fulfill our humanity: we will be authentically human. This structure of subjective response to objective value is also a theme in the philosophy of Karol Wojtyła and Edith Stein as a Phenomenological philosophy that acknowledges the objectivity of being while exploring the human response to being. When we respond correctly to objective goods and truth and beauty, we will have personality. The Hildebrand Project provides a substantial sample where you can read his argument.

Von Hildebrand uses this response-to-value framework through Liturgy & Personality. Chapters 4 though 11 describe the objective values of the Roman Rite: the Spirit of Communion, the Spirit of Reverence, the Spirit of Response to Value, the Spirit of Awakenedness, the Spirit of Discretio, the Spirit of Continuity, the Organic Element, and the Classical Spirit of the Liturgy. Then in each of those chapters, citing examples from the Latin Liturgy of the Roman Rite--it was published first in German in 1933, so it's not exactly the Mass of the Missal of 1962--he describes how the Mass or the Breviary exemplifies those qualities. Von Hildebrand further explains why we won't always respond to them: because of some defect (sin) in our personality. Our egocentrism, isolation, concupiscence, narrowness, unconsciousness, etc., prevent us from responding to the great spirits and elements of the liturgy.

I presume he would have acknowledge that the same spirit and elements are present in the Eastern Rites of the Church, but what he knew of course was the Latin Rite. Dietrich von Hildebrand obviously attended Mass often and must have prayed the Breviary throughout the day. He is completely attuned to the Latin Rite.

Father Rutler on the Parables

Father Rutler originally wrote these essays on the parables of Jesus in Crisis Magazine 13 years ago, so a diligent web researcher (like me) could find them on-line. In each of the 24 chapters of this book he examines one parable, applying its lesson to the Church today and providing hints of heaven to the individual reader. As he notes, the parables are ineffable and interpreting them is like explaining a joke or analyzing a poem: it can only partially make them applicable to us. It's rather we who need to apply ourselves to them to gain the hints of heaven and some understanding of God's way.

Sometimes the essay length, imposed I presume by the original publication medium, does not allow Father Rutler to examine certain parables in depth. I wanted to learn more about the parable of the Unjust Steward for example to help me understand why Jesus seems to be commending dishonesty and cheating. As Sophia Institute Press notes, Rutler boils the lesson of the parable down to this:

The Unjust Steward: The world is filled with evildoers. Are you mirroring the light of Christ?

Nevertheless, Father Rutler is always clear thinking and clear speaking. As he elucidates each parable he guides the reader deeper into the reality of the Church, the Communion of Saints, our miraculous balance of human and Divine. He reveals how often we get confused about them and muddle them up--accepting the human as perfection and expecting the Divine to accept imperfection.

My ears perked up during this paragraph from the essay on "The Hidden Tresasure" as my White West Highland Terrier kept asking me to pet his little head (bumping my hand whenever I stopped):

The pantheist may gloss over this: The treasure was in one particular field. It was not the germ of every field that ever was, nor was it the abstract fieldness of the field. Salvation, which is the treasure—and there I have given the parable away—is a particular thing in a particular place. So the Church, before she is apostolic, is catholic; and before she is catholic, she is holy, and before all else, she is one. This is easier to say when the naive and injurious adolescence of ecumenism has matured. Now that religions speak to one another, we can talk about what was formerly speakable only between coreligionists. The treasure of salvation is found in the Catholic Church, not because of any inherent righteousness of Catholics (we are always stumbling upon it) but because that is where God planted it. Knowing how upset sentimental people can become when thwarted, I had no qualms about allowing a parishioner to have her Highland terrier blessed in a non-Catholic church—in a ceremony that has virtually become a high feast in that denomination. But I still draw the line at blessing people. This is not because no one else may be able to do it but because I know the Catholic blessing definitely does it.

Rutler's right. While he can't make blessing pets into a high feast, he won't stop his parishioner from taking her Westie to the Cathedral Church of St. John the Divine for the annual event. As this news report proves his point, Father Rutler wants his church to look like a church, not a zoo. Especially when you find out later in the article: "And if you’re wondering where all the exotic animals came from, most belong to a company that rents them for movies and TV shows . . ." No animals were injured in the making of this production, but were any humans saved? As Father Rutler makes a clear distinction between the human and the animal, the Parables of Christ remind us of the distinction between the human and the Divine.

Please note that I purchased this book from Eighth Day Books. I was working at Eighth Day Books--while it was located in Clifton Square--when Father Rutler visited the store during a speaking engagement in Wichita. 

My Easter Mystagogy

Now that I have finished reading Volume I of Pope Benedict XVI's Jesus of Nazareth trilogy, I am reading an old book that is experiencing quite a revival: Romano Guardini's Meditations Before Mass. I have the 1959 "A Newman Paperback" from The Newman Press in Westminster, Maryland with me to read. I also have the hardcover edition from Sophia Institute Press (1993) on the shelf:

Sophia has reissued Guardini's book in a blue paperback (there's also an ebook) with an introduction by Archbishop Samuel Aquila:

The profound wisdom found in this Romano Guardini classic will help you to quiet your soul, concentrate your mind, and grow more receptive to God's grace in the Holy Mass.

Written for ordinary Catholics who are struggling to become closer to Christ, Meditations Before Mass is full of wisdom and yet offers practical, straightforward advice that will help you overcome distractions and restlessness while leading you into a more enriching experience when you enter into Holy Communion with God.

Over fifty years ago, Msgr. Romano Guardini resolved to help his parishioners move beyond the petty hindrances to full participation in the Mass—hindrances to which we are all prone. Just before Mass each Sunday, he gave a brief talk on some aspect of the Mass, teaching them week by week, topic by topic, how to prepare themselves to participate more prayerfully.

So helpful were these 32 talks that they were soon published and have since been reprinted countless times in numerous countries and languages, helping generations of Catholics to deepen their devotion during Mass.

And Ave Maria Press has issued their own edition (also with an ebook), with an introduction by Reverend Eugene F. Hemrick:

A treasury of spiritual wisdom on how to prepare your mind, body, and heart for Mass from one of the twentieth century’s great theologians, Meditations before Mass is Romano Guardini’s smart and beautiful guide to spiritual preparation for the source and summit of Christian worship.

Meditations before Mass is a wise, pastoral, and timeless classic on preparing for Mass—it is an example of twentieth-century theologian Romano Guardini at his very best. Meditations before Mass was written before Vatican II, but its relevance has endured over the past sixty years. Not a “how to” book for either the old or the new Roman Rite, it is instead a spiritual feast for the mind and heart, and a guide for modern people who wish to make sense of the Church’s feasts and liturgies. Meditations before Mass has helped thousands of readers participate more fully in Christian liturgy and continues to do so today.

In the early 1990's Sophia Institute Press began to re-issue many titles by Monsignor Romano Guardini, and I (just as I had with Thomas B. Costain's books) bought and read them all: 

The Inner Life of Jesus

The Rosary of Our Lady

Living the Drama of Faith

And the Word Dwelt Upon Us

The Art of Praying

Then I found more:
 

The Lord

The End of the Modern World

Sacred Signs

The Spirit of the Liturgy

The last title, you might recall, was re-used by Joseph Cardinal Ratzinger in 2000, paying homage to Guardini's great efforts in the renewal of liturgy before the Second Vatican Council. As then Cardinal Ratzinger stated in the foreword to his book The Spirit of the Liturgy, "My purpose here is to assist this renewal of understanding of the Liturgy. Its basic intentions coincide with what Guardini wanted to achieve. The only difference is that I have had to translate what Guardini did at the end of the First World War, in a totally different historical situation, into the context of our present-day questions, hopes and dangers. Like Guardini, I am not attempting to involve myself with scholarly discussion and research. I am simply offering an aid to the understanding of the faith and to the right way to give the faith its central form of expression in the Liturgy."

Book Review: Rebuilding Catholic Culture

One of my summer reading picks for the Son Rise Morning Show Friday.

I received this book as a premium for making a contribution to PRI (Population Research Institute).

Book description from Sophia Institute Press:

Rarely does a book come along that so succinctly explains the decline of modern culture, articulates a defense of the Church's teachings, and offers a hope-filled path for building a civilization grounded in Catholic truth.
In these pages, Dr. Ryan Topping does all three, pulling back the curtain on the false philosophies of the secularists and showing that in the West today the most formidable threat to freedom is not failing economies or Islam, but secularism. Our best defense, he claims, is a vibrant Catholic culture, and our best hope for creating it lies in the principles found in the Catechism of the Catholic Church.
This book takes you on a masterful journey through the relevant portions of the Catechism, distilling sophisticated theological concepts into words that are simple, clear, and direct, while unpacking its core teachings on faith and morals that nurture true civilizations.
In Rebuilding Catholic Culture, you'll also discover sensible ways to begin restoring Catholic culture — right now — in your own life and family, and in our larger communities as well: in the theater, the classroom, in our hospitals, and even in the public square.
This profoundly accessible book will renew your confidence in the world-transforming character of our Creed and in the potency of our Faith to shape and redefine the culture of the West.

Table of Contents:
Foreword by Aidan Nichols, OP
Acknowledgments
Abbreviations
Introduction
1. On Faith: How Catholics Believe
2. On the Creed: Why Christology Matters
3. On Worship: How Liturgy Transforms
4. On Sacraments: When the World Is Enchanted
5. On Virtue: How Character Forms Conscience
6. On Law: What Love Commands
7. On the Family: How Love Grows
8. On Prayer: What Christ Pleads
Conclusion
Bibliography
Image Credits
About the Author
Index

The organization of the book is very neat, you see: two chapters each for the four parts of the Catechism of the Catholic Church: Dogma; Liturgy; Morality; Prayer: Faith and the Creed; Worship and the Sacraments; Virtue and the Law; Family and Prayer. Throughout the book, Topping considers the state of Catholic culture today, examining the impact of the Second Vatican Council, secularization, etc, and often juxtaposing the decline of Catholic culture with the teachings of the Church in the Catechism. So modern church architecture ignores the role of beauty and order in liturgy; modern thought about conscience, as expressed by Robert Bolt in A Man for All Seasons, contrasts to the true meaning of conscience; current ideas about marriage contrast with the true definition of marriage, the family, and children, etc. I particularly enjoyed Topping's section on Dante's Purgatorio, with the introduction that its only in that part of the Divine Comedy that there is any conflict and drama: the souls in Hell have no hope; the souls in Heaven have all they need and want: the souls in Purgatory are working to expiate the punishments for their sins on earth--they have hope, they will progress, they will achieve sanctification, and they will join the saints in Heaven. The motto for Purgatory, in contrast to Hell, could be "Embrace hope, all ye who enter here."

Another aspect of this book I appreciated is that Topping gives us insight into the decline of Catholic culture in Canada and the triumph of secularism there. Topping offers sketches of a history similar to Russell Shaw's comprehensive American Church, tracing a story of accommodation and acculturation.

I agree with the publisher's blurb that this book "will renew your confidence in the world-transforming character of our Creed and in the potency of our Faith to shape and redefine the culture of the West", but it still makes me sad that we have had to undergo such decline and fall.

Highly recommended.