Hermits.

Idiorrhythmic monks.

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That is a term used in the East to describe Orthodox monks and hermits who essentially do their own thing. Well kind of - it is a bit more complicated than that however. Suffice it to say it generally implies laxity and some level of corruption of the monastic ideal - I'm not talking corruption as in vice, but deviation from traditional cenobitism... which in my book amounts to doing your own thing. Private, personal piety sets the tone - although in the generally unstable modern aspirant - one may prefer to say it evolves. Very smart, long term idiorrhythmic monks or nuns may therefore consider themselves to be highly evolved. And indeed they may be - only God knows.

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In the East monks can be distinguished by four categories; eremetic, semi-eremetic, cenobitic, and idiorrhythmic. I suppose one might say that idiorrhythmic observance came about by degrees and accommodation to modern life, though it dates back to the 14th century in Greece, a period of decline. However, there is no time like the present for decadence in religious observance. We live in unsettled and unstable times, when theology and liturgy is corrupted, therefore religious life itself will show signs of strain and corruption.

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I'm not offering a critique of modern monasticism or religious life, but I've been thinking about it since my post regarding Br. Roger of Taize, wherein I mention monastic life and got a couple of replies which led me to once again review what I know about contemporary gyrovagues - as Benedict might describe them - or the idiorrythmic monks, nuns, hermits, what have you, that seem to abound today. I'm no expert of course, just a guy with an opinion - who happens to have known many characters who aspired to their own special form of monastic/heremetic life. Some persevere, others do not - and not a few are characterized by a noticeable lack of stability.

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Today anyone can call themselves a monk, a nun, a hermit, an anchoress, what have you, and remain living in their house or apartment, keeping their job or living off of donations or, as seems to be the case lately, supporting themselves through some online business. Nothing is wrong with that either. Others go off to a little piece of property and build a hermitage and a chapel and if they have the bishop's approval, they some times provide space for retreats. Getting the local bishop's approval isn't always that hard and does indeed provide a level of legitimacy to the hermit's life. After all, there are provisions in Canon Law for private hermits, consecrated virgins, and so on. It must be said that many modern hermits have responded to a call or spiritual direction indicating to them that they devote their lives to seeking God in solitary prayer. The bishop's blessing confirms the vocation and the Church recognizes it.

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Nevertheless, many times the religious observance can only be defined as idiorhythmic as opposed to authentic eremitism in the traditional sense - in fact it is usually semi-eremetic at best - but nearly always idiorrhythmic. Again - a personalized cell rule is necessary - although amendments frequently find their way in. "I need a juicer now!" Or, "I need a new blackberry." Life goes on, I know.

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I've known one nun in particular who has moved from diocese to diocese - perhaps unhappy with the former bishop, or to be closer to friends? I don't know. But she always has to set up new housekeeping and facilities. I've known monks like this as well - not you Father. To be fair, I also know generous lay people who have consecrated their lives and live an edifying life as semi-hermits, or full-fledged hermits - away from cities and towns - quite like genuine hermits. Nevertheless, most if not all, live quite comfortably - and even go on vacation from time to time.

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I might mention I also know communities who live an eremetic life in cities - much like the Little Brothers or Sisters of Jesus, whose life is inspired by the monastic example of Bl. Charles de Foucauld. One group I'm familiar with follows the Rule for Hermitages as written by Francis of Assisi - albeit added to with their own constitutions. I'd call their life semi-eremetic, although they consider themselves hermits and contemplatives - another term that may often be used in vain - I think.

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Please - don't get me wrong, all of that is fine, and the more recognition and approval by the Church one receives the better - one's life is regularized and legitimized through canonical status or diocesan approval. And for some, status is an issue. Some may think of themselves as finally having a job, a meaningful position, a status because they can identify themselves as a hermit or an anchoress. It all can sound and appear rather romantic, like a tiny, precious illuminated manuscript, the hermitage within looms in one's imagination like a tiny little cottage nestled in a clearing of a thick woods, self-sustained and contained... From which the hermit can come and go at will, watch TV, listen to music, surf the Internet, email friends, entertain guests - just like me in my little house. Wow! I could be a hermit too.

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I could be a hermit too?! I rarely go out except to the store and church for Mass and confession and adoration. I pray and study and paint icons and religiously themed works, I garden... I must be a hermit - right in the middle of a city. Of course - there are hermits everywhere and anywhere now days - in fact the man in the cubicle next to you may be a hermit - with a condominium of course - or a room in his parent's basement, and he may even have initials after his name... sosf, ocds, osbs.

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I realize third orders and pious associations are charisms provided for the sanctification of the faithful, as well as the edification of the Church. As most of my readers know, I am a third order Franciscan. Nevertheless, I don't know why it is so hard for some people just to be Roman Catholic - whether part of a group or not. I don't know how or why they miss the greatness of ordinary life. That is why I admire Opus Dei - they never sport an external sign of their spiritual affiliation or status - they simply blend into ordinary society.

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Pray for vocations though - we desperately need real vocations to the religious life and the priesthood.

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Please note: This post is based upon personal experience, observation and opinion. It is a generalization and not addressed to specific persons.

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Art: St. Onufrius.

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Link:

Start your own religious order.

Catholic Fundraising in Lent ...

Flooding my mailbox.

I don't care what anyone says, religion is a business.

When a church - e.g. the Shrine of the Immaculate Conception, Our Lady of the Snows, National Shrine of St. Therese, or any other mega-church sends out unwanted gifts such as calendars, cards, holy oil, plastic rosaries, with a check-off of suggested donations* for the unwanted gift as well as an enrollment form for inclusion in the prayers and Masses offered - with a vigil light option - and a computer generated personalized letter to make me feel special - I call that a fundraising business strategy.  Just like other secular charities who send you nickels, dimes, pennies, and sometimes a dollar bill, while requesting a minimum return donation starting at $75-, if you spend that much money to ask me for funds, go away.  Keep your gifts and your small change and get a Go-Fund Me page.  Businesses hire and pay people to make money for them.

I've given to these charities, once or twice - but now I get multiple mailings and their gifts, my name is also rented to other religious fundraisers.  It's too much.  I've decided to give to charities who do not do that - who do not run seasonal, liturgical-cycle, fundraising campaigns with gifts and awards.

Sorry - I just got a pile of stuff in the mail again today.

So anyway.

Remember - the Missionaries of Charity do not even engage in fund-raising.  From an interview with Mother Nirmala, M.C.:

Q: What about financial means: food, medicines, material goods?

Sister Nirmala: Absolutely nothing is lacking. God provides-- everywhere in India as well as abroad. You know, that is the promise of God for us. When Mother started the society and Mother was called, she did not start on her own, Jesus called her to start this congregation. He wanted her to be poor and the poorest of the poor. He wanted her to be empty-handed and serve the poorest of the poor free. It is such a paradox, isn't? He said: I will provide. That was Mother did, and that is what we are continuing to do: trusting in God's Providence, serving the poorest of the poor, free. And God does it. His promise is fulfilled every day. All we need to do is to keep being faithful to our commitments, to answer the call of God, everything else follows.

Q: But Sister, what would you tell those people who are so afraid of lacking the "indispensable?
things every day, or those who want to possess more material things?

Sister Nirmala: Trust in the Lord and do your best. Let the kingdom of God in your lives and he will provide everything.

Q: How does the Order cope with all the financial and economical demands?

Sister Nirmala: By trusting in God, and he is providing. We never ask for things. People just come and give. Everywhere they want to carry out fundraising activities, we say: "Please don't
fund-raise; we don't want to use Mother's name. No."
We want people acting on their own. We want their spontaneous collaboration. But if somebody is going around fundraising in Mother's name, we don't accept it. We want to depend on God's providence--only. - Source

*If you don't respond you often get a follow up letter asking where your donation is.

Jesus the 'fundraiser'? Huh?

St. Lawrence Distributing The Treasures Of The Church 

by Bernardo Strozzi

Seriously, Catholics online are getting nuttier and nuttier ...

If we consider how Jesus started his ministry to proclaim the Kingdom of God, we learn two tips about fundraising. Yes, even Jesus collected funds, and he had a unique approach. [Matthew 23:23, Luke 8:1-3, Luke 10:7]

Before he dove into his mission, which included asking for donations, he did two important first steps that we should replicate. First, he paused to reflect on what he was going to do, and then he checked that his apostles were clear about what the mission was. - Source

This guy has a business, a sort of basic training for successful Catholic fundraising.  It's his job.  Fine - everyone needs to survive.  Jesus was not a 'fundraiser'.  Nor were the disciples.

"The community of believers was of one heart and mind ... "  Acts 4:32-37  It wasn't a business.

As the Holy Father has often said, Churches "cannot be run as a business, with a price list for sacraments. Money is needed for the buildings? Give gratuitousness and God will do the rest” - Read the rest here.

Church people are leaving Facebook for other social media sites, subscription blogs and personal websites - making the announcement to make sure readership and donations continues.  One highly successful blogger-priest has increased his monthly donation app once again to $10.  These businessmen are highly critical of the Pope, the bishops, Vatican II, the Ordinary Form of Mass and so on - and they try to sell readers on their faithful commentary on Catholic teaching.  They are unashamed.  (Which is why I suggest avoiding many in Catholic social media and get your news from approved sources, diocesan news-sites and so on.)

Be careful of fundraising businesses.

I love to repeat how the Missionaries of Charity are adamant about no fundraising.  The Missionaries of Charity never engage in fund-raising. From an interview with Mother Nirmala, M.C.:

Q: What about financial means: food, medicines, material goods?

Sister Nirmala: Absolutely nothing is lacking. God provides-- everywhere in India as well as abroad. You know, that is the promise of God for us. When Mother started the society and Mother was called, she did not start on her own, Jesus called her to start this congregation. He wanted her to be poor and the poorest of the poor. He wanted her to be empty-handed and serve the poorest of the poor free. It is such a paradox, isn't? He said: I will provide. That was Mother did, and that is what we are continuing to do: trusting in God's Providence, serving the poorest of the poor, free. And God does it. His promise is fulfilled every day. All we need to do is to keep being faithful to our commitments, to answer the call of God, everything else follows.

Q: But Sister, what would you tell those people who are so afraid of lacking the "indispensable?
things every day, or those who want to possess more material things?

Sister Nirmala: Trust in the Lord and do your best. Let the kingdom of God in your lives and he will provide everything.

Q: How does the Order cope with all the financial and economical demands?

Sister Nirmala: By trusting in God, and he is providing. We never ask for things. People just come and give. Everywhere they want to carry out fundraising activities, we say: "Please don't
fund-raise; we don't want to use Mother's name. No."
We want people acting on their own. We want their spontaneous collaboration. But if somebody is going around fundraising in Mother's name, we don't accept it. We want to depend on God's providence--only. - Source

Remember, 'there is great gain in religion, provided one is content with a sufficiency.' - 1 Timothy 6:6

St. Lawrence Distributing the Goods of the Church

by Strozzi

The Little Flowers of Franciscan Apologists: How "The usual image of Francis and poverty is skewed."

Poverty of spirit seems to be completely

misunderstood by the learned and the clever.

"While many associate the 13th century saint with poverty, he wrote little about it and when he did, he was pointing to the humility of the Incarnation and the death of Christ."

Indeed, St. Francis wrote very little about anything.  Nevertheless, he lived a life of radical, voluntary poverty - he embraced it, renouncing the world, he shared, 'took on' the life of the most destitute.  Contemporary men and women, brought up in comfort and luxury with access to every commodity they desire, cannot fathom the concept of absolute poverty.  They will donate to the poor, serve the poor in soup kitchens, volunteer at shelters, even work side by side with the poor - but most of us go home to our comfortable lives.  Even in religious communities attached to nursing homes and other facilities for the poor - the religious can retreat to their 'cloister', get days off, take vacations, go on retreats, and so on.  I'm not casting aspersions, believe me.  I'm just positing a possible explanation why most religious bend over backwards to construct theological arguments on the true meaning of poverty...  'Glossing' over the real poverty of St. Francis and St. Clare, and their first followers.

From the last testament and will of St. Francis.

And when God gave me brothers, no one showed me what I should do, but the Most high revealed to me that I should live according to the form of the holy gospel. I had it written in few words and simply, and the lord pope confirmed it for me. And those who came to receive life gave all that they had to the poor and were content with one tunic patched inside and out, with a cord and trousers. And we did not wish to have more.
[...]
The brothers must be careful not to accept any churches, poor dwellings, or anything else constructed for them unless these buildings reflect the holy poverty promised by us in the rule. We should always live in these places as strangers and pilgrims. I firmly command all the brothers, by the obedience they owe me, that wherever they are they should not dare to ask either directly or through an intermediary for any letter from the Roman court to secure a church or any other place, to protect their preaching, or to prevent persecution of their bodies; but wherever they are not received, they should flee into another land and do penance with God's blessing.
[...]
And I firmly forbid my brothers, both clerics and laymen, to place glosses on the rule or say, "This is what it means." But just as the Lord gave me the power to compose and write both the rule and these words simply and purely, so you must understand them simply and without gloss and observe them by holy action until the end. - Last Will and Testament
 

From the Rule of St. Clare:

Shortly before his death he once more wrote his last will for us that we--or those, as

well, who would come after us--would never turn aside from the holy poverty we had

embraced. He said: "I, little brother Francis, wish to follow the life and poverty of our

most high Lord Jesus Christ and of His holy Mother and to persevere in this until the

end; and I ask and counsel you, my ladies, to live always in this most holy life and

poverty. And keep most careful watch that you never depart from this by reason of

the teaching or advice of anyone."

 

Just as I, together with my sisters, have ever been solicitous to safeguard the holy

poverty which we have promised the Lord God and Blessed Francis, so, too, the

Abbesses who shall succeed me in office and all the sisters are bound to observe it

inviolably to the end: that is to say, by not receiving or having possession or ownership

either of themselves or through an intermediary, or even anything that might reasonably

be called property, except as much land as necessity requires for the integrity and

proper seclusion of the monastery, and this land may not be cultivated except as a garden

for the needs of the sisters.
[...]

Let the sisters not appropriate anything, neither a house nor a place nor anything at

all; instead, as pilgrims and strangers in this world who serve the Lord in poverty and

humility, let them confidently send for alms. Nor should they be ashamed, since the

Lord made Himself poor in this world for us. This is that summit of the highest poverty

which has established you, my dearest sisters, heiresses and queens of the kingdom

of heaven; it has made you poor in the things [of this world] but exalted you in virtue.

Let this be your portion which leads into the land of the living (cf. Psalm 141:6).

Clinging totally to this, my most beloved sisters, do not wish to have anything else forever under heaven for the name of our Lord Jesus Christ and His most holy Mother. - Holy Rule

 

Poverty.

If people choose to gloss over the poverty of Francis and Clare, or consign it to a particular way of life peculiar to medieval culture, or an exaggeration of hagiographers, so be it.  In our day, thank God, there are lay people, and perhaps more obviously, consecrated religious who embrace voluntary, radical poverty.  The Little Sisters and Brothers of Jesus for one, as well as the more visible Missionaries of Charity of Blessed Mother Teresa. They really are poor - crazy poor - like crazy St. Francis and other 'fools for Christ' sake.

Remember - the Missionaries of Charity do not even engage in fund-raising.

From an interview with Mother Nirmala, M.C.:

Q: What about financial means: food, medicines, material goods?

Sister Nirmala: Absolutely nothing is lacking. God provides-- everywhere in India as well as abroad. You know, that is the promise of God for us. When Mother started the society and Mother was called, she did not start on her own, Jesus called her to start this congregation. He wanted her to be poor and the poorest of the poor. He wanted her to be empty-handed and serve the poorest of the poor free. It is such a paradox, isn't? He said: I will provide. That was Mother did, and that is what we are continuing to do: trusting in God's Providence, serving the poorest of the poor, free. And God does it. His promise is fulfilled every day. All we need to do is to keep being faithful to our commitments, to answer the call of God, everything else follows.

Q: But Sister, what would you tell those people who are so afraid of lacking the "indispensable?
things every day, or those who want to possess more material things?

Sister Nirmala: Trust in the Lord and do your best. Let the kingdom of God in your lives and he will provide everything.

Q: How does the Order cope with all the financial and economical demands?

Sister Nirmala: By trusting in God, and he is providing. We never ask for things. People just come and give. Everywhere they want to carry out fundraising activities, we say: "Please don't
fund-raise; we don't want to use Mother's name. No."
We want people acting on their own. We want their spontaneous collaboration. But if somebody is going around fundraising in Mother's name, we don't accept it. We want to depend on God's providence--only. - Source

In order to accomplish his work, Christ emptied himself, having no place to lay his head, he embraced poverty.  The saints continue to follow him, clinging to him alone, in love.  Dependent upon and confident in God's providence.  "The poverty of Christ is a footstep to follow,” explained one Capuchin Franciscan. 

Evangelical poverty has many varied expressions in religious life and the life of Christians - I'm not advocating that to be authentic one has to be homeless or destitute.  I'm just trying to point out that Francis and many of his first followers, as well as reformers of the Franciscans throughout history, lived lives of radical poverty and extreme humility - and found it indispensible to their way of life.  Indeed, many if not all the efforts to reform the Franciscan Order over the centuries were initiated by those who sought to be more faithful to the observance of poverty. 
 

Then of course, there is

Dorothy Day, poverty wasn't

exactly a sentimental journey

for her either.

 

Reminder: Benedictines take a vow of stability, and depending upon the monastic, can pretty much manipulate that to mean whatever they want/need it mean, just as some religious do with their vows of poverty. God love them.

 

Let's prepare today to honor the Immaculate Conception ...

Vestimentum tuum candidum quasi nix, et facies tua sicut sol.

Thy raiment is white as snow, and thy countenance as the sun (Ct 1:3, 4).

Let's start today.

Today is the First Saturday of Our Lady and this evening the traditional vespers for the Feast of the Immaculate Conception would normally take place, although the feast day is transferred to Monday since tomorrow is the Second Sunday of Advent.  Privately we can enter deeply into the grotto of the Immaculata and keep vigil, as if the feast has been graciously extended to assuage our longing to honor the Holy Virgin.  How much the Blessed Virgin loves us!  This week is her week.  The Immaculate Conception is patroness of the United States.  Within the 'octave' the Immaculata is again honored on the 10th as Madonna of Loreto.  On the 12th she is highly honored as the Virgin of Guadalupe, patroness of the Americas.  Advent is Our Lady's season.

Fr. Mark of Vultus Christi posts edifying meditations on the Blessed Virgin ... I'll excerpt a couple for today.  The first is on hope - and a holy priest Fr. Mark knew.  The photo from Lourdes at top is from father's post. 

From Hopes to Hope 

Many years ago, as I was standing in the rain in front of the grotto at Lourdes on a cold February morning, Chanoine Croset, the saintly old priest whose anniversary of death occurs today, told me that it was time for me to pass from having hopes to having hope. Passer des espoirs à l’espérance. He said something like, “Little brother, now it is time for you to let go of your hopes so as to live in hope.” It is a fearful thing to die to one’s cherished hopes, to pass from clinging to one’s own hopes so as to practice unconditionally the theological virtue of hope.

Darkness and Light 

Father Croset practiced the virtue of hope to an heroic degree.  As a young priest, successful in his diocesan ministry and full of promise, he was maligned by an unbalanced person. Overnight, his reputation was ruined. Without being given a hearing, he was exiled from his diocese and told never to return. Thus did he enter into years of profound moral suffering and, paradoxically, an extraordinary fecundity in the care of souls who sought him out for spiritual direction. Fifty years after the shame of being banished from his diocese, his case was reviewed by the bishop then in charge. The old accusations were proven false and Father Croset was declared innocent. Father Croset was invited to return to his diocese on 7 October 1986 in order to concelebrate with Pope John Paul II who was there on pilgrimage. - Vultus Christi

 I love how Fr. Mark notes Fr. Croset 'was maligned by an unbalanced person'.  How often that must happen in cases involving priests today?  I often reflect on posts I've written - how unbalanced was my point of view?  How subjective my opinion on certain situations?  How distorted by my own failures were my observations on the vocation and conduct of others?  What did the Pope say about such people?  "Those who live judging their neighbours, speaking badly of them, are hypocrites because they don’t have the strength, the courage to look at their own defects.”  Who can heal me?


 "Where Mary is present there will always be joy. Where Mary is absent there cannot but be sadness and gloom." - Fr. Mark

Sadness and gloom makes us mean.  With Our Lady there is hope for healing and purification - and balance - Our Lady is the Cause of our Joy.  "Blessed is the man that heareth me, and that watcheth daily at my gates, and waiteth at the posts of my doors. He that shall find me, shall find life, and shall have salvation from the Lord." - Proverbs 8: 34-35

Draw me!

“Thou art all fair, O Mary, there is no spot of original sin in thee.” (Ct 4, 7).

Let's start today!  Daily!

"Blessed is the man that heareth me, and that watcheth daily at my gates,

and waiteth at the posts of my doors." - Proverbs 8:34

Mary, a Garden Enclosed - "I am a Wall: and my Breasts are as a Tower" Canticles 8:10 -
by LOCHNER, Stefan - from Wallraf-Richartz-Museum, Cologne

 

Painting and stuff.

The interview.
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Why haven't you been posting your art work?

• I haven't posted my latest art work because I haven't photographed it.  I've been busy in the yard and working on some home improvements. 

What is your favorite color?

• The sky. 

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Are you happy with what you've been making?

• Not so much - I seem to be mostly filling frames - I have several antique frames that need paintings.  I'm not all that pleased with my recent paintings.  I've decided against entering any art shows this year as well.  I'm not interested in competition or awards. 

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Would you rather be doing commissions?

• Not at all.  I've decided that creating stuff - just like writing stuff - to please someone else, or appeal to a particular audience is too constraining.  From now on everything must be done freely.

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How will that affect the blog?

• Nothing will change - I don't think I've been anything less than authentic here. 

If you were a dog, what kind of dog would you be?

• A cat-dog. 

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You have been blogging for about six years now, what has it taught you?

• That living online isn't really living.  Many people seem to create an online persona to which they escape and reign from - as if they are major voices and influences upon culture and politics, religion and entertainment - notice I combine religion and entertainment - because many of the online personalities become entertainers - much like Oprah and other televangelists.

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You think?

• Well I just use Oprah as a popular example, but there are other entertainment personalities one might compare others to.  I'm talking about many of the for pay bloggers - the ones who use advertising and donation buttons for their work.  Not all of them of course, but many.  Many people are deluded by their own conceit.  It isn't just religious bloggers of course.  Some of the design bloggers seem to be people who would prefer to be published in a design magazine but are unknown in the industry.  It seems many bloggers have hoped to get themselves discovered and published.  In a way, they've helped legitimize self-publishing, something publishing houses once mocked is working for the budding author online.

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You always seem so critical of online social networking, why is that?

• Probably because I think it is phony - pretentious - much like characters in televised reality shows, we know someone is watching, or rather, someone is reading what we write.  Even when we are at our most honest I think we self-edit and orchestrate what we say to such a degree that we leave open the possibility that those who are reading will still like us and accept us.  It is a risky hobby for people who like to write.  Many times we face criticism and contempt for what we write.  Yet we only have ourselves to blame, for we are the ones who damage our personal reputation the most - by what we write about and how we express ourselves.  Regardless of how careful we may be of our reputation.

Did you ever read Tom Roeser, the blogger who just died?

• No.

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What do you think of anonymous bloggers? 

• You mean bloggers who hide their real identity or use a pseudonym and tend to be critical and mean spirited, right?  I think they are like many of the nasty anonymous commenters - they are cowards and most likely disturbed people.  Young to middle aged men whose psychological profile would put them in the same category of domestic terrorist as Ted Kazinsky.

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Not a few bloggers seem to have closed down their blogs.  What do you think of that?

• I'm happy they have found that life is worth living - that they have found a life.  I'll never hear from them again.  It's strange because they kind of sort of let you into their life for awhile, asked you to pray for them and their loved ones - then suddenly they are gone.

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If you were a famous movie star would you be an alcoholic drug abuser?

• Don't be impertinent.

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What do you think of priests and religious bloggers?

• If they spend a great deal of time online they are failing in their vocation - it is a huge distraction to the spiritual life and a danger to be so concerned with friend connect and followers.  Recently a hermit priest has come online and solicits for donations and invites readers to visit - online and at his hermitage.  That is a bad start to a religious life.  

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One monastery blog and website went offline - what do you make of that?

• Personally I think it is a good idea.  The blog posted too much information and the blogger was not a seasoned monk.  They made their own problems - not as serious as Santa Croce in Rome - but their self publishing damaged their already questionable reputation.  Getting offline was the right choice.

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So you don't think religious should be blogging?

• I'm not saying that.  But cloistered religious are not cloistered if they are online all of the time, and if a priest is posting a lot, or spending most of his time online, something is wrong.

What do you think of people who asked for money to pay off student debt in order to enter religious life and then they leave the monastery?

• I don't know what to think - I hope they paid the money back.

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Who are your favorite bloggers and who are your least favorite?

• I can't say, but I will say that I read my least favorite bloggers the most because I get the most material from them.  So in a way my favorite bloggers are my least favorite.  You can tell who they are by what I write about.  I also tend to like the blogs most traditional types dislike. Some bloggers who were once my friend, I supported and promoted, only to be betrayed by them.  Well, betrayed is a bit strong - they dumped me.  A couple of them even tried to destroy my reputation with other people - the joke is on them however, since I've already destroyed it here.  As I said, 'Yet we only have ourselves to blame, for we are the ones who damage our personal reputation the most - by what we write about and how we express ourselves.'     

To be continued.

The Living Flame

Do not be discouraged.
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"As the sun was about to set, a trance fell upon Abram, and a deep terrifying darkness enveloped him.  When the sun had set and it was dark, there appeared a smoking fire pot and a flaming torch, which passed between those pieces..." - [Genesis 15: 12-18, Second Sunday of Lent]
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This passage from today's first reading at Mass always reminds me of John of the Cross - I can't remember exactly where but the Saint notes this passage from Genesis in terms of the dark night of the soul.  Contrary to what the casual listener/reader of this passage may think, or indeed what a student of John of the Cross may have been taught, the nights of the soul  can be "deep and terrifying" as these words from today's reading suggest.  Hence the soul cries out, "Your presence Lord I seek, hide not your face from me; do not in anger repel your servant, you are my helper; cast me not far off.  I believe that I shall see the bounty of the Lord in the land of the living...  wait for the Lord with courage, be stouthearted and wait for the Lord." [Ps. 27]
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One contrary when close to the other makes it more manifest.
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I think one aspect of the purifying trials of an ordinary night some souls can experience is their own propensity for a particular sin.  Especially after the penitent reaches a new resolve in the spiritual life with the determination to live more generously and devoutly.  Frequently, depending upon the habit or inclination for certain sins, a person can on occasion fall back into sin when the going gets rough.  That is, when satisfaction in spiritual works or prayer is lacking and one feels distant from God.  The purification process, or purgation which is commonly understood as a night of the senses - may bring things to a head as it were, and the soul can sometimes fall into many faults - the temptation always being to give up the fight of course.  "Nothing more tortuous than the human heart" - as one prophet tells us.
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Struggling with dryness this Lent?
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I love reading John of the Cross.  Though he writes for contemplatives and souls advanced in the spiritual life, I too find encouragement in his counsels, since my conversion from a sinful life, which has progressed in fits and starts for the past several years, has involved some fairly intense purifying trials - with a great deal of backsliding and failures I might add.  Even the dogs can eat the leavings of his master's table.  I've had no lofty dark nights however.  That said, I do not presume to understand St. John or his doctrine, nor do I claim to be a contemplative.  I simply find his doctrine encouraging and edifying.
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It is interesting to note that when speaking of the suffering of souls in the "deep, terrifying darkness" of the actual dark night (the initial stages of contemplation or the purgative stage), the intensity of their suffering is likened to that of the soul in purgatory.  Keep in mind John of the Cross is speaking about contemplatives here.  Nevertheless there is something analogous to what every soul experiences sooner or later - later meaning purgatory if we are fortunate.  The following is an excerpt from The Living Flame of Love, by John of the Cross, just for your edification.
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All the soul's infirmities are brought to light; they are set before its eyes to be felt and healed.
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19. Before the divine fire is introduced into the substance of the soul and united with it through perfect and complete purgation and purity, its flame, which is the Holy Spirit, wounds the soul by destroying and consuming the imperfections of its bad habits. And this is the work of the Holy Spirit, in which he disposes it for divine union and transformation in God through love.
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The very fire of love that afterward is united with the soul, glorifying it, is what previously assailed it by purging it, just as the fire that penetrates a log of wood is the same that first makes an assault on the wood, wounding it with the flame, drying it out, and stripping it of its unsightly qualities until it is so disposed that it can be penetrated and transformed into the fire.
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Spiritual writers call this activity the purgative way. In it a person suffers great deprivation and feels heavy afflictions in the spirit that ordinarily overflow into the senses, for this flame is extremely oppressive.
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In this preparatory purgation the flame is not bright for a person but dark. If it does shed some light, the only reason is so the soul may see its miseries and defects. It is not gentle but afflictive. Even though it sometimes imparts the warmth of love, it does so with torment and pain. And it is not delightful, but dry. Although sometimes out of his goodness God accords some delight in order to strengthen and encourage it, the soul suffers for this before and afterward with another trial.

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Neither is the flame refreshing and peaceful, but it is consuming and contentious, making a person faint and suffer with self-knowledge. Thus it is not glorious for the soul, but rather makes it feel wretched and distressed in the spiritual light of self-knowledge that it bestows. As Jeremiah declares, God sends fire into its bones and instructs it [Lam. 1:13]; and as David also asserts, he tries it with fire [Ps. 17:3].
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20. At this stage persons suffer from sharp trials in the intellect, severe dryness and distress in the will, and from the burdensome knowledge of their own miseries in the memory, for their spiritual eye gives them a very clear picture of themselves. In the substance of the soul they suffer abandonment, supreme poverty, dryness, cold, and sometimes heat. They find relief in nothing, nor does any thought console them, nor can they even raise the heart to God, so oppressed are they by this flame. This purgation resembles what Job said God did to him: You have changed to being cruel toward me [Jb. 30:21]. For when the soul suffers all these things jointly, it truly seems that God has become displeased with it and cruel.
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21. A person's sufferings at this time cannot be exaggerated; they are but little less than the sufferings of purgatory. I do not know how to explain the severity of this oppression and the intensity of the suffering felt in it, save by what Jeremiah says of it in these words: I am the man that sees my poverty in the rod of his indignation. He has led me and brought me into darkness and not into light. Only against me he has turned and turned again his hand. He has made my skin and my flesh old, and he has broken my bones. He has surrounded me and compassed me with gall and labor. He has set me in dark places as those who are dead forever. He has built around me that I might not get out. He made my fetters heavy. And besides this when I have cried out and prayed, he has shut out my prayer. He shut up my ways with square rocks and turned my steps and paths upside down [Lam. 3:1-9].  - Living Flame of Love
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Reading John of the Cross.
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When I was in the Discalced Carmelite novitiate, we were told that the very best way to read St. John of the Cross was to begin with the Spiritual Canticle, and before that to read his life - the name of the biographer I can't recall just now.  I believe The Canticle more or less summarizes his doctrine and makes it attractive.  Later, I came to the conclusion a careful reading of St. Therese of Lisieux and her 'little way' also helps immensely in understanding St. John, since Therese makes it understandable for ordinary souls.  In effect, her doctrine is something of a synthesis of John of the Cross. 
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In studying any of the Carmelites, I think it is best to start by reading their lives, especially as regards St. Teresa of Avila - her Autobiography contains the most simple, straight-forward teaching on prayer.  I know The Interior Castle is often indicated as a good introduction to her writings, but I personally found her Autobiography more helpful, especially if one has led a sinful life. 
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I'm sure there are many good new books on Carmelite spirituality these days. Yet I have always found the classic two volume work by Father Marie-Eugene, OCD; I Want To See God and I Am A Daughter of the Church to be very useful to anyone interested in Carmelite Spirituality.  Today there are numerous Secular Carmelite groups around the country whose formation process guides the members in these studies, therefore my reflections here are strictly personal, while the books I've recommended would be beneficial to anyone, Carmelite or not.
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Art: Guercino: Adultress‎
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Remember we are never alone because God is always present at the deepest center of our souls, and we are united there in prayer.

How can a young man remain sinless?

First - don't let them watch TV.

The Psalmist asks, and so do parents...

And many times, young men, as well as older men - with 'arrested development'.  (Sound the dramatic music!)  Seriously - it is a perennial question, and one perhaps asked with a greater sense of urgency when kids are encouraged to be gay just because they feel 'attracted' or curious about same sex BFF's and sexual curiosity and teenage infatuation - for a schoolmate, team mate, coach, teacher - whomever an emotionally immature kid happens to have feelings for.  Guided as they are today by television, film, pop music, fashion, trend and inappropriate sex-ed programs in school, it is almost as if young people do not have a chance to 'remain sinless'.  Socially and culturally conditioned and coerced to make sexual preference choices at an early age - a lot of kids are sure to get it wrong. 

What's a parent to do?

One mother found a good priest and asked him to speak to her son - who in turn was willing to cooperate.  Sadly, the mother on her own tried to intervene with her son, but the young man was convinced being gay was alright these days, arguing, “It’s legal now, and everyone has the right to fall in love. Anyway, they have a special Mass for gays in Westminster and Jesus said not to judge”.

Thus we see the scandal caused by Catholic entities who encourage youth to accept their sexual inclination and or temptations as fixed and immutable sexual orientation - when even the 'out and about gay activists', in and out of the Church, promote and celebrate the 'queer' concept of genderless sexual-fluidity; something which strikes me as a rather fortuitous, although unintended, defense of choice and free will if there ever was one... it surely implies choice, don't you agree?  (Yes, I do.)

Anyway.  Read the post as written by Fr. D.  He's a compassionate priest - I'll reprint a sampling here:

I began by asking him to tell me his story, then asked why he thought it was OK to live a homosexual lifestyle. He told me his (Catholic) High School studies had presented him with several moral questions: abortion, divorce, homosexuality etc., where they were asked to share their own opinions.

Thus began a discussion of the meaning of authentic sex as opposed to sexual acts; on Truth and subjective ‘truth’, and on what Jesus really meant when He said ‘Do not judge’. In my most mild tone of voice I explained that the person is not judged, but the act must be -and for the sake of the person’s union with God. He then asked, “So if the Church says only the act is wrong, does that mean I can have a relationship as long as I don’t have sex?” Strictly speaking the answer is yes, which I gave. But his next question was more difficult: “So can we share a home if we don’t have sex?” This answer is, as I explained, a qualified yes since it puts one in a situation where sin is all but facilitated, could cause scandal, and would require heroic virtue. “Yes, but it’s possible isn’t it? And I could still go to Communion.” I had to answer, “With the grace of God, yes it’s possible, but not ideal: it’s like putting a kleptomaniac in a shop all alone –can you tell me nothing is going to happen? I have to remind you it takes heroic virtue, and while you might think you can do it sitting here, the reality of it might be very hard”. Sadly I believe he left holding onto, “I can have a relationship and even share a life with someone as long as there is no sex”, not with an understanding of homosexuality as a disorder of sexuality, nor the difficulty of his house-sharing goal. While I had spoken the truth, all I could do was leave it with him, but I shall pray for him and for his family, and for all in their situation. What a sad state of play that we have created a generation who equate good and evil with what is legal and illegal, and not with the Gospel. - Catholic Collar and Tie

On living together - chastely and celibately.

Father D is correct about living together - it can be done, but it is not ideal - especially for the young and emotionally/sexually immature.  I commented on the post going further, suggesting this thought:

I think living together in chaste friendship works best with ssa persons who may have been in relationship but find themselves called to conversion, or find themselves able to accept Church teaching on sexuality and wish to re-order their lives accordingly - in this they can become a support to one another. For this to happen however, there needs to be some sort of emotional, sexual maturity, as well as conviction regarding Catholic teaching and the recognition/understanding that ssa is objectively disordered.

Unfortunately, this maturity is often lacking in a young man educated in the liberal - permissive, pro-choice environment of today's Catholic and secularized education system. Indeed it would require heroic virtue and great maturity to live like that. - Terry

Fr. Blake of St. Mary Magdalen blog also commented on the post affirming that heroic virtue is neither that uncommon - he lives in Brighton after all - and is possible in many cases, saying:

I see many heterosexual couples who for one reason or another have to control their sexual desire, maybe more easily when they are older than in the first flush of youthful passion. 

Humanae Vitae presumes that we are in control of our sexuality, not it in control of us. Though temptation is increased by proximity, and although this young man has a disordered sexuality, in so far as he is a homosexual, it seems wrong to suggest that he will have an uncontrollable "mania" as far as his sexuality is concerned.



Heroic virtue is actually part of being a Christian, it is not rare, as celibates, we live it and witness it personally in our own lives. But you are right that this young man needs the sacraments and a healthy prayer life, to know the love of Christ, in order to be heroic. Without Christ there can be little heroism. What is also important is that he learns to deal with loneliness, which unless it is dealt with effectively saps heroism.
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... The immanent danger for this young man is his emotional and physical attraction, it is easier to to keep a genii in a bottle but rather difficult to get it back once released. You are of course right that the problematic issues are of emotional bonding and sexual attraction and at the age of seventeen falling into culture that is hedonistic and destructive, and probably he doesn't quite understand that is actually what he is choosing, it is part of the package. - Fr. Blake comment.

Mutual support.

I contend it is difficult for a young man to think of being in a romantic but chaste relationship - living with a partner.  Commenters bring up the occasion of sin aspect, which is most likely present.  especially when 'gay-but-chaste-Catholics' try to say that kissing and hugging and spooning (I am so surprised people still use that term) are permitted - so long as there is no sexual/genital contact.  Really?  Are they nuts?  If you stick your tongue down your cute boyfriend's throat, someone is going to get aroused.  It's like the teenage argument that you can 'pleasure' yourself as much as you want just as long as you don't entertain/dwell on impure thoughts and have an actual orgasm.  Don't kid yourself - you are so disordered if you do.

My contention, affirmed by many priests, is that same sex attracted friends, and yes, former partners, can and do remain together and live chaste and celibate lives in accord with Church teaching.  These people have come to accept Church teaching, but more than that, they embrace it as a means to sanctify their lives through mutual support.  The occasion of sin thing is so over for them - they are mature, committed persons, intent upon ordering their lives according to God's will.  As I always say, "the Church does not bind up burdens for men too heavy to carry."   Meaning, the Church calls all persons to holiness and chastity.  People are wrong to assume that a gay relationship is the same as a heterosexual relationship.  It is not - as you perpetuate that theory, you inadvertently lend support to the same sex marriage proponents.  Think it through, and you will see what I mean.  Gay sexual relationships need outside stimulus to endure - it isn't a love thang.

Who wants to be Catholic?

It is not at all uncommon for divorced and remarried couples to reconcile with the Church and remain married (civil marriage) to one another, albeit living in continence as brother and sister.  It is and can be done.  (I'm not suggesting gay relationships are the same as civil marriage; although in some States they can be legally recognized as such, it isn't my point here.)  As Fr. Blake rightly points out, emotionally mature individuals can attain control over their sexual impulses and need not be subject to any uncontrollable mania in regards to their sexuality.  It goes without saying such situations are discussed and discerned in the context of sacramental confession and or spiritual direction.  It ought not to arouse or concern the curiosity of fellow Christians who may imagine scandal where none is present.

Catholics need to understand that disinterested, chaste friendship is a necessary support for those striving to live according to the Gospel and Church teaching.  I have friends who have been together for decades, whose friendship has matured and who have pretty much integrated the sexual inclinations and often find themselves living a chaste and celibate life due to aging and frankly, disinterest.  I tell them - "Now you can come back to the Church!  Now you are free to return to the sacraments!"  On occasion I get the reply, "Are you nuts?  Catholics hate homosexuals.  We've been together for 40 years, and yet they would demand that we separate, dissolve our properties and live alone."

And they don't believe me when I tell them otherwise.


Readers:  If you are gay and want to return to the Church - repent, go to confession and just do it - just start going to Mass and praying - you don't have to announce it to the world or make a show of it.  You don't have to see a therapist, you don't have to join Courage - although you cannot join Dignity and other such groups - avoid them completely.  Pray and seek direction from a good priest.  Pray and frequent the sacraments, and especially pray the rosary.  You will be guided to the truth in all of its splendour, and you will find authentic peace and joy and freedom of spirit - you will not be alone.

“How shall the young remain sinless?

By obeying Your word.” - 119: 9-16

Link:  In 2006 I did a similar post titled: The low spark of low-rise pants - asking the same question, I thought it was pretty good.

Pope Francis speaks about numbing the conscience ...

"The last hope of salvation for them is to flee to My Mercy."

The last state is worse than the first.

“When an unclean spirit goes out of someone,it roams through arid regions searching for restbut, finding none, it says,‘I shall return to my home from which I came.’But upon returning, it finds it swept clean and put in order.Then it goes and brings back seven other spiritsmore wicked than itself who move in and dwell there,and the last condition of that man is worse than the first.” - Lk. 11

It's true.  I know by experience.

A life of compromise.  After the first conversion a person can fall back into the same sin - St. Peter speaks about this: "For if they, having escaped the defilements of the world through the knowledge of [our] Lord and savior Jesus Christ, again become entangled and overcome by them, their last condition is worse than their first.”

It's true.

Gay people especially get caught up in this snare.  Little by little, accepting this vanity and that enchantment; this delight and that warm and cuddly affection.  Adopting an "an overly benign interpretation" of "the homosexual condition itself."  Falling back into excuses, and then worse sins.

Years ago, I knew a religious... I had heard he left his community, when I ran into him in a bar, during one of my own backsliding episodes.  I was taken aback, since he was obviously heavy into leather - dressing the part and acting the role.  He was a totally different person.  Thanks be to God, I learned not long ago that he repented, again, and was accepted back into the community.  Many people are not as fortunate - because the last state is decidedly worse than the first.

In his homily in the chapel at the Saint Martha residence, the Pope said that in the spiritual life “temptations always return, the evil spirit never gets tired.” If he has been kicked out once, he is patient, waiting to return, and “If you let him in, you fall into a worse situation.”

In fact, Francis said, in the gospel story, at first it was clear that it was the devil who was causing problems. But afterward, “The evil one conceals himself, and comes with his very polite friends, knocking at the door, asking permission, but then moves in and spends time with the man and, little by little, starts giving the orders.”

With his “good manners,” Francis said, the devil makes the man fall into moral relativism, calming his conscience.

We start saying things like “This happens everywhere” and “We are all sinners,” Francis said. Yet “When we say everybody, we mean nobody,” he said. “And so we live this worldliness that is the child of the evil spirit.”

“Calming the conscience, numbing the conscience, this is a great evil,” he said.

“When the devil manages to numb your conscience he has won a real victory,” Francis said, because “he has become the master of your conscience.” - Source

Remember that the next time you think about stopping off at The Eagle for a beer.  Or decide to groom yourself for a cruise ... or hook up with someone online - just to talk and have dinner of course.