November 2008 Archives

Today's Collect

Da, quaesumus, omnipotens Deus,
hanc tuis fidelibus voluntatem,
ut, Christo tuo venienti
iustis operibus occurentes,
eius dexterae sociati,
regnum mereantur possidere caeleste.

Almighty God,
grant to your faithful, we beseech you,
the will to go forth with works of justice
to greet your Christ at His coming,
that they, having a place at His right hand,
may be found worthy of the kingdom of heaven.

Collected Into Unity

Today's Collect for the First Sunday of Advent in the Ordinary Form -- our collective prayer, and the prayer inspired by the Holy Spirit by which all our secret prayers are gathered together and presented to the Father, through the Son -- deserves to be repeated until it descends into the heart. Its ultimate function, and that of all liturgical prayer, is to bring us into the unity for which Our Lord prayed on the night before He suffered: unity among ourselves so as to form one single bridal body united to Christ the Bridegroom-Head and, through Him, unity with the Father, in the embrace of the Holy Spirit.

Omnipotens Deus

Almighty God: first of all we address the Father. Our prayer goes straightaway to "the Father of lights from Whom descends every good endowment and every perfect gift" (James 1:17). We call Him Omnipotens Deus, all-powerful or almighty God, thus echoing what the Archangel Gabriel said to the Virgin of Nazareth: "For with God nothing will be impossible" (Luke 1:37). Again, by addressing God as omnipotent, we appropriate the very expression used by the Virgin Mary, already with child, in her Magnificat: "He who is mighty has done great things for me" (Luke 1:49).

Primary School of Catholic Prayer

The liturgy of the Church -- and, in particular the Divine Office -- is the primary school of Catholic prayer: a school that is in session 365 days a year, a school that, according to the ancient tradition of the Hours, meets seven times a day and once during the night. It is a school of total immersion in a new language: the language of prayer given by the Holy Spirit to the Church. Every year on the First Sunday of Advent we are invited to enroll again in this primary school of Catholic prayer, the liturgy of Mother Church.

Ex Corde Ecclesiae

It is through the liturgy -- and again, especially through the Divine Office -- that "the Spirit also helpeth our infirmity. For we know not what we should pray for as we ought" (Romans 8:27). Saint Paul says that the Holy Spirit "asketh for us with unspeakable groanings"; the liturgy articulates these groanings of the Spirit. Rising from the heart of the Church, the groanings of the Holy Spirit take form on her lips in antiphons and in psalms, in responsories and in Collects. One who prays in harmony with the Church, making all of her expressions his own, prays in the Holy Spirit (cf. Ephesians 6:18).

Da, quaesumus

Back to the text of our Collect: the second line makes us say, "grant to your faithful, we beseech you, the will to go forth with works of justice to greet your Christ at his coming."
The Church does not tell God what she wants like someone ordering from his menu in a restaurant, first of all, because she is not paying the bill! The Church uses the humble language of supplication: she entreats, she beseeches, she implores, she begs. The liturgy never allows us to lose sight of our own creatureliness, of our absolute and utter dependence on God, and of the grandeur of His Divine Majesty. And so she says, and she teaches us to say, "grant to your faithful, we beseech you."

Grace Before All

And what does she pray for on the First Sunday of Advent? "The will to go forth with works of justice to greet your Christ at His coming." The human will cannot, of itself, move toward God without the grace of God. The prayer does not say, "help us to go forth with works of justice"; it says quite pointedly, "grant to your faithful, we beseech you, the will to go forth with works of justice." "Apart from me," says the Lord Jesus, "you can do nothing" (John 15:5), and again, "No one comes to the Father but by me" (John 14:6). We do not ask God for a mere helping hand; we ask him to grant us even the will to get moving.

This is one of the first lessons in the Church's school of prayer: our utter dependence on God's merciful favour, on His free gift of grace. God is present before we call upon Him, making it possible for us to call upon Him: "I was ready," He says in Isaiah 65:1, "to be sought by those who did not ask for me; I was ready to be found by those who did not seek me."

Works of Justice

Specifically, we pray for the will to go forth with works of justice. What are these works of justice? They are the thoughts, words, and deeds by which God adjusts us to His will: our sanctification. "For this is the will of God," says Saint Paul, "Your sanctification." Concretely the works of justice are the seven spiritual and seven corporal works of mercy enumerated in the Catechism. The works of justice correspond also to what Saint Paul, in writing to the Galatians, calls, "the fruit of the Holy Spirit" (Galatians 5:22-23). Again, you would know them from the Catechism: charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continency, and chastity.

His Threefold Advent

It is with these works -- evidence of the work of the Holy Spirit in our lives -- that we are to go forth to greet Christ at His coming. His coming -- His advent -- is threefold.

Historical and Liturgicall

First, there is His historical advent, His descent into the womb of the Virgin, His birth at Bethlehem: this historical event is re-presented, actualized for us in the course of the liturgical year. The liturgy is not a pageant depicting an event locked in an irretrievable past: it is the mysterious inbreaking of that historical event into our here and now by means of sacred signs charged with grace by the Holy Spirit.

Visited by Grace

Then, there are His secret intermediate advents: so often as Our Lord visits a soul by His grace, principally through the Most Holy Eucharist and the other sacraments, but also through the Divine Office, and in lectio divina, we can say, "Behold, the Bridegroom is here!" (Mt 25:6).

At the End of Time

And finally, there will be His advent at the end of time. It is of this advent that today's Gospel speaks: "But of that day and hour no one knoweth, not the angels of heaven, but the Father alone" (Matthew 24:36).

The final line of today's Collect is a preview of all that we hope and pray for: "that, having a place at His right hand, they may be found worthy of the kingdom of heaven." The Father finds this petition irresistible because it corresponds to the prayer of His Son, our Eternal High Priest surrounded by His Apostles in the Upper Room: "Father, I desire that they also, whom Thou hast given Me, may be with Me where I am" (John 17:24). And if this were not enough we have this other word of His, a promise to which we have only to lay claim: "Behold, I stand at the door, and knock. If any man shall hear my voice, and open to me the door, I will come in to him, and will sup with him, and he with me. To him that shall overcome, I will give to sit with me in my throne: as I also have overcome, and am set down with my Father in his throne" (Apocalypse 3:20-1).

What the Spirit Saith to the Churches

There is all of this and more in the Collect by which the Church opens Holy Mass and concludes all the Hours today. "He that hath an ear," then, "let him hear what the Spirit saith to the churches" (Apocalypse 2:29).

Keeping Watch in the Night

Nothing in the course of the liturgical year can be compared to Advent Matins (also called Nocturns, or Vigils, and in the Liturgia Horarum, Readings), prayed in the pre-dawn darkness. This morning's monastic Matins were blessedly long: after each Nocturn of psalmody came four readings, each followed by a responsory, with the whole vigil culminating in the Holy Gospel (Matthew 24:37-44) and the ancient hymn to the Holy Trinity, the Te Decet Laus. One needs to pray at length -- to persevere in keeping watch -- for the grace of the Word to touch the heart, and begin to change it.

Grazing Among the Responsories

If you are not familiar with the traditional Advent responsories at Matins, find yourself a monastic or Roman breviary, and pasture your soul among them. They are the distillation of the prayer of Israel brought to perfection in the prayer of the Church. In them every soul can discover how true it is that, through the sacred liturgy, the Holy Spirit "helpeth our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings" (Romans 8:26).

Saint Cyprian Speaks

What most struck me this morning was the homily read before the Gospel. It was taken from Saint Cyprian's Treatise on the Unity of the Catholic Church. Rarely have I read a text that speaks so clearly to the present age. Judge for yourself. Here it is:

We Rather Buy and Increase Our Store

But in us unanimity is compromised in proportion to the abundance of good works become scarce. Then [he is referring to the Acts of the Apostles] they used to give for sale houses and estates; and that they might lay up for themselves treasures in heaven, presented to the apostles the price of them, to be distributed for the use of the poor. But now we do not even give the tenths from our patrimony; and while our Lord bids us sell, we rather buy and increase our store. Thus has the vigour of faith dwindled away among us; thus has the strength of believers grown weak.

Shall Our Lord Find Faith on the Earth?

And therefore the Lord, looking to our days, says in His Gospel, "When the Son of man cometh, think you that He shall find faith on the earth?" (St. Luke 18:8) We see that what He foretold has come to pass. There is no faith in the fear of God, in the law of righteousness, in love, in labour; none thinks of fearing the future, and none takes to heart the day of the Lord, and the wrath of God, and the punishments to come upon unbelievers, and the eternal torments decreed for the faithless. That which our conscience would fear if it believed, it fears not because it does not at all believe. But if it believed, it would also take heed; and if it took heed, it would escape.

Break the Slumber of Our Ancient Listlessness

Let us, beloved brethren, arouse ourselves as much as we can; and breaking the slumber of our ancient listlessness, let us be watchful to observe and to do the Lord's precepts. Let us be such as He Himself has bidden us to be, saying, "Let your loins be girt, and your lamps burning; and ye yourselves like unto men that wait for their Lord, when He shall come from the wedding, that when He cometh and knocketh, they may open to Him. Blessed are those servants whom their Lord, when He cometh, shall find watching."

Unburdened and Disentangled

We ought to be girt about, lest, when the day of setting forth comes, it should find us burdened and entangled. Let our light shine in good works, and glow in such wise as to lead us from the night of this world to the daylight of eternal brightness. Let us always with solicitude and caution wait for the sudden coming of the Lord, that when He shall knock, our faith may be on the watch, and receive from the Lord the reward of our vigilance. If these commands be observed, if these warnings and precepts be kept, we cannot be overtaken in slumber by the deceit of the devil; watchful servants, we shall reign with the triumphant Christ.

O LORD JESUS CHRIST, Who hast commanded
that the men whom Thou hast called
and set apart for the service of Thy holy altars,
should themselves be holy:
give them such holiness
that in them Thy Father may take delight
and Thy Bride, the Church, find consolation.

Send Thou upon them the promised Paraclete,
to keep them firm in their faith
in the midst of an unbelieving world;
to keep them ardent in their love
among those that love Thee not;
to keep them pure amidst the impure;
and to keep them Thine amidst those who are as yet not Thine,
but whom Thou, O gentle Shepherd,
didst come to seek and to save.

And give them grace,
through the intercession of our most gracious Lady and Queen,
Thy Mother, Blessed Mary Ever-Virgin,
so to serve Thee
among all the changes and chances of this passing world,
that hereafter they may be ready
to enter in with Thee, O Eternal High Priest,
to the sanctuary not made by human hands
where Thou livest for ever to make intercession for us,
and reignest with the Father and the Holy Ghost,
one God, world without end. Amen.

Those noble hymns, which had solaced anchorites on their mountains, monks in their cells, priests in bearing up against the burden and heat of the day, missionaries in girding themselves for martyrdom--henceforth became as a sealed book and as a dead letter.

A Disaster

One of the most scandalous post-conciliar ruptures with liturgical continuity occurred with the publication of the American edition of the Liturgy of the Hours by the Catholic Book Publishing Company in 1975. The American Catholic clergy and faithful were given four volumes flawed by scant regard for the model provided by the Editio Typica of the Liturgia Horarum. These volumes betray no understanding or experience of the exigencies of choral prayer.

What Were They Thinking?

The editors had no idea, for example, that the function of antiphons is to launch and repose the psalmody, both musically -- being in function of the mode of the psalm tone -- and theologically, by providing a hermeneutical key to the psalm in a given liturgical context. Stupidly, they placed the psalm prayer after the doxology and before the repetition of the antiphon, thus annihilating one of the antiphon's principal functions and fracturing the natural flow of the ending of the doxology into the antiphon. Is it really possible that no one in the employ of the American bishops noticed this in 1975?

And the Hymns

The most egregious deficiency of the American edition however, is, with precious few exceptions, the arbitrary replacement of the Church's official hymnody with a potpourri of compositions never intended for the Divine Office. This is a problem that John Mason Neale addressed in an article published in 1849:

Hymns of the Western Church

Among the most pressing of the inconveniences consequent on the adoption of the vernacular language in the office-books of the Reformation, must be reckoned the immediate disuse of all the hymns of the Western Church. That treasury, into which the saints of every age and country had poured their contributions, delighting, each in his generation, to express their hopes and fears, their joys and sorrows, in language which whould be the heritage of their Holy Mother until the end of time--those noble hymns, which had solaced anchorites on their mountains, monks in their cells, priests in bearing up against the burden and heat of the day, missionaries in girding themselves for martyrdom--henceforth became as a sealed book and as a dead letter.

Day Unto Day and Night Unto Night

The prayers and collects, the versicles and responses, of the earlier Church might, without any great loss of beauty, be preserved; but the hymns, whether of the sevenfold daily office, of the weekly commemoration of creation and redemption, of the yearly revolution of the Church's seasons, or of the birthdays to glory of martyrs and confessors--those hymns by which day unto day had uttered speech, and night unto night had taught knowledge--could not, by the hands then employed in ecclesiastical matters, be rendered into another, and that a then comparatively barbarous, tongue.

Still Expecting in Patience the Rest

One attempt the Reformers made--the version of the Veni Creator Spiritus in the Ordinal; and that, so far perhaps fortunately, was the only one. . . . The Church of England had, then, to wait. She had, as it has well been said, to begin over again. There might arise saints within herself, who, one by one, should enrich her with hymns in her own language; there might arise poets, who should be capable of supplying her office-books with versions of the hymns of earlier times. In the meantime the psalms were her own; and grievous as was the loss she had sustained, she might be content to suffice herself with those, and expect in patience the rest.

The Suitable and the Unsuitable

There is much discussion in ecclesiastical and monastic circles about the discernment of vocations. One gets the impression, at times, that sinners -- even repentant ones -- are to be severely excluded as unsuitable. A monastery, or so it seems to me, is by its very nature a hospital for those afflicted with maladies of the soul. One enters a monastery to get better! My table reading of late is Dom Oury's biography of Dom Prosper Guéranger, Moine au coeur de l'Eglise. The following excerpt from one of the Abbot's letters to Madame Swetchine (13 January 1838) struck me. The translation from the French and the phrases in italics are my own.

As for the good Catholics of the Faubourg Saint-Germain who think that Solesmes is not a place of penitence, I have but one little word to say; it is that, like my Divine Master, I have not come to call the just, but sinners and that our house is at the service of all those touched by grace. Let them all come. I am quite ready to bear the reproach of eating with sinners, for I am a sinner myself and not just, like the One to whom this reproach was made.

O woman of little faith! Why did you think that? You don't know what a monk is. May this house of ours perish if there be in the world a single repentant soul to whom the statutes would close it. ( . . .)

Oh! I admit that I was humiliated to the quick to discover that our house was considered a house for the learned, but I am even more humiliated to learn that one thinks it open only to saints! Alas! If it were so, it would have nothing in common with heaven, which our Saviour opened so widely to the little ones and to the ignorant, but also to sinners and to women of wicked life: He spoke thus. Like Saint Paul, I do not blush on account of the Gospel.

The hymn at Vespers of Christ the King evokes both the feast of Corpus Christi and that of the Sacred Heart. This is consonant with the thought of Pope Pius XI who, in instituting the feast of Christ the King in 1925, situated it in the lineage of the two other later Christological feasts. Here are two the two pertinent stanzas:

Ad hoc cruenta ab arbore
pendes apertis bracchiis,
diraque fossum cuspide
cor igne flagrans exhibes.

For this Thou hangedst on the Tree
With arms outstretched in loving plea;
For this Thou shewedst forth Thy Heart,
On fire with love, pierced by the dart.

Ad hoc in aris abderis
vini dapisque imagine,
fundens salutem filiis
transverberato pectore.

And yet that wounded side sheds grace
Forth from the altar's holy place,
Where, veiled 'neath humblest bread and wine,
Abides for man the life divine.

"We institute the Feast of the Kingship of Our Lord Jesus Christ to be observed yearly throughout the whole world. . . . We further ordain that the dedication of mankind to the Sacred Heart of Jesus, which Our predecessor of saintly memory, Pope Pius X, commanded to be renewed yearly, be made annually on that day."

Quas Primas, Encyclical of Pope Pius XI, December 11, 1925.

The mandate of Pope Pius XI to recite publicly the Act of Consecration of the Human Race to the Sacred Heart of Jesus has never been rescinded. It was customary in the past to renew the Act of Consecration at Benediction of the Blessed Sacrament on the afternoon or evening of the feast of Christ the King. Failing that, could it not be presented in the homily, and then recited at the end of Mass? In how many cathedrals and parish churches will the Act of Consecration be recited publicly today? Read it attentively. It is extraordinarily relevant to the current and coming situation of the Church in the United States.

Act of Consecration of the Human Race to the Sacred Heart of Jesus

Most Sweet Jesus, Redeemer of the human race, look down upon us humbly prostrate before thy altar.  We are Thine, and Thine we wish to be; but to be more surely united to Thee, behold each one of us freely consecrates himself / today to Thy Most Sacred Heart. Many indeed have never known Thee; Many too, despising Thy precepts, have rejected Thee.  Have mercy on them all, most merciful Jesus, and draw them to Thy Sacred Heart.

Be Thou King, O Lord, not only of the faithful children / who have never forsaken Thee, but also of the prodigal children / who have abandoned Thee; Grant that they may quickly return / to their Father's house / lest they die of wretchedness and hunger.

Be Thou King of those / who are deceived by the erroneous opinions / of whom discord keeps aloof, and call them back to the harbor of truth / and unity of faith, so that soon there may be / but one flock and one shepherd.

Grant, O Lord, to Thy Church assurance of freedom and immunity from harm; give peace and order to all nations, and make the earth resound / from pole to pole with one cry; praise to the divine Heart that wrought our salvation; To it be glory and honor forever.  R. Amen.

Pope Pius XI promulgated this text on December 11, 1925, in the Encyclical Quas Primas, instituting the feast of Christ the King. Read it, if you will, in the light of the recent elections in the United States. My own comments are in italics.

A Remedy for the Plague Which Now Infects Society

If We ordain that the whole Catholic world shall revere Christ as King, We shall minister to the need of the present day, and at the same time provide an excellent remedy for the plague which now infects society. We refer to the plague of anti-clericalism, its errors and impious activities. This evil spirit, as you are well aware, Venerable Brethren, has not come into being in one day; it has long lurked beneath the surface.

Anti-clericalism here refers, among other things, to a systematic opposition to the right and duty of bishops and priests to address issues of faith and morals in public life. Anti-clericalism would silence the prophetic voice of the Church; its goal is to erase the Church from society insofar as she represents a "sign of contradiction" and a threat to the implementation of the societal agenda shaped by the powers of this world.

The Religion of Christ Under the Power of the State

The empire of Christ over all nations was rejected. The right which the Church has from Christ himself, to teach mankind, to make laws, to govern peoples in all that pertains to their eternal salvation, that right was denied. Then gradually the religion of Christ came to be likened to false religions and to be placed ignominiously on the same level with them. It was then put under the power of the state and tolerated more or less at the whim of princes and rulers.

One can only wonder if Catholics in the United States will soon experience what Catholics of other times and places have so often experienced in the past.

Secular Humanism and Aggressive Atheism

Some men went even further, and wished to set up in the place of God's religion a natural religion consisting in some instinctive affection of the heart. There were even some nations who thought they could dispense with God, and that their religion should consist in impiety and the neglect of God.

Look around. Both trends are alive and active today, especially in Europe, the United States, and Canada.

Insatiable Greed and Immoderate Selfishness

The rebellion of individuals and states against the authority of Christ has produced deplorable consequences. We lamented these in the Encyclical Ubi arcano; we lament them today: the seeds of discord sown far and wide; those bitter enmities and rivalries between nations, which still hinder so much the cause of peace; that insatiable greed which is so often hidden under a pretense of public spirit and patriotism, and gives rise to so many private quarrels; a blind and immoderate selfishness, making men seek nothing but their own comfort and advantage, and measure everything by these; no peace in the home, because men have forgotten or neglect their duty; the unity and stability of the family undermined; society in a word, shaken to its foundations and on the way to ruin.

The economic crisis is the result of greed, selfishness, the frenzied drive to secure one's own comfort and advantage, and the undermining of the family.

Slowness and Timidity in Good People

We firmly hope, however, that the feast of the Kingship of Christ, which in future will be yearly observed, may hasten the return of society to our loving Savior. It would be the duty of Catholics to do all they can to bring about this happy result. Many of these, however, have neither the station in society nor the authority which should belong to those who bear the torch of truth. This state of things may perhaps be attributed to a certain slowness and timidity in good people, who are reluctant to engage in conflict or oppose but a weak resistance; thus the enemies of the Church become bolder in their attacks. But if the faithful were generally to understand that it behooves them ever to fight courageously under the banner of Christ their King, then, fired with apostolic zeal, they would strive to win over to their Lord those hearts that are bitter and estranged from Him, and would valiantly defend His rights.

Catholic leaders reluctant to engage in conflict or opposing but a weak resistance? Sound familiar? Those fighting under the banner of Christ the King have a twofold mission: 1) to win over to their Lord those hearts that are bitter and estranged from Him; and 2) to valiantly defend His rights. His rights are, of course, the rights of those who cannot speak for themselves or defend themselves, beginning with the child in the womb.

Suppression of the Name of Our Redeemer

Moreover, the annual and universal celebration of the feast of the Kingship of Christ will draw attention to the evils which anticlericalism has brought upon society in drawing men away from Christ, and will also do much to remedy them. While nations insult the beloved name of our Redeemer by suppressing all mention of it in their conferences and parliaments, we must all the more loudly proclaim his kingly dignity and power, all the more universally affirm his rights.

I am thinking of the European Constitution and the refusal of entire nations to even acknowledge the Christian roots of their cultural patrimony. The principle is this: change words, that is, change the public discourse and, in the end, one will succeed in changing the face of society.

An Amazing Story

Madrid, Nov 12, 2008 / 09:21 pm (CNA).- The Spanish daily "La Razon" has published an article on the pro-life conversion of a former "champion of abortion." Stojan Adasevic, who performed 48,000 abortions, sometimes up to 35 per day, is now the most important pro-life leader in Serbia, after 26 years as the most renowned abortion doctor in the country.

"The medical textbooks of the Communist regime said abortion was simply the removal of a blob of tissue," the newspaper reported. "Ultrasounds allowing the fetus to be seen did not arrive until the 80s, but they did not change his opinion. Nevertheless, he began to have nightmares."

In describing his conversion, Adasevic "dreamed about a beautiful field full of children and young people who were playing and laughing, from 4 to 24 years of age, but who ran away from him in fear. A man dressed in a black and white habit stared at him in silence. The dream was repeated each night and he would wake up in a cold sweat. One night he asked the man in black and white who he was. 'My name is Thomas Aquinas,' the man in his dream responded. Adasevic, educated in communist schools, had never heard of the Dominican genius saint. He didn't recognize the name"

"Why don't you ask me who these children are?" St. Thomas asked Adasevic in his dream.

"They are the ones you killed with your abortions,' St. Thomas told him.

"Adasevic awoke in amazement and decided not to perform any more abortions," the article stated.

"That same day a cousin came to the hospital with his four months-pregnant girlfriend, who wanted to get her ninth abortion--something quite frequent in the countries of the Soviet bloc. The doctor agreed. Instead of removing the fetus piece by piece, he decided to chop it up and remove it as a mass. However, the baby's heart came out still beating. Adasevic realized then that he had killed a human being,"

After this experience, Adasevic "told the hospital he would no longer perform abortions. Never before had a doctor in Communist Yugoslavia refused to do so. They cut his salary in half, fired his daughter from her job, and did not allow his son to enter the university."

After years of pressure and on the verge of giving up, he had another dream about St. Thomas.

"You are my good friend, keep going,' the man in black and white told him. Adasevic became involved in the pro-life movement and was able to get Yugoslav television to air the film 'The Silent Scream,' by Doctor Bernard Nathanson, two times."

Adasevic has told his story in magazines and newspapers throughout Eastern Europe. He has returned to the Orthodox faith of his childhood and has studied the writings of St. Thomas Aquinas.

"Influenced by Aristotle, Thomas wrote that human life begins forty days after fertilization," Adasevic wrote in one article. La Razon commented that Adasevic "suggests that perhaps the saint wanted to make amends for that error." Today the Serbian doctor continues to fight for the lives of the unborn.

In Sinu Patris

In the monastic calendar today is the feast of Saint Mechtilde of Hakeborn. Known as "the nightingale of Helfta" for her beautiful voice, Saint Mechtilde was fascinated by what she called the cor Dei, the heart of God. The Beloved Disciple speaks of it in his Prologue: "No man has ever seen God; but now His only-begotten Son, who abides in the bosom of the Father, has brought us a clear message" (Jn 1:18). (The same theme of the Son abiding in sinu Patris -- in the bosom of the Father -- runs through all the writings of Blessed Abbot Marmion.) For Mechtilde, as for Saint Gertrude, her student and friend in the thirteenth century Abbey of Helfta, there was but one way into the bosom of the Father: through the pierced side of the Son. Both saints would have us know that the soul who desires to abide in the bosom of the Father must enter through "the narrow gate that leadeth to life" (Mt 7:14), that is, the sacred side of the Crucified, opened by the soldier's lance (Jn 19:24).

Clusters of Holiness

We keep the feast of Saint Mechtilde only a few days after that of Saint Gertrude (November 16th), the friend with whom she shared her quest for God and her experience of fruitful union with the Divine Bridegroom. This suggests that holiness, like grapes, grows in clusters. It pleases the Holy Spirit to communicate His graces from one heart to another. There are no saints in isolation. Saints Mechtilde and Gertrude were not alone in their passion for Christ. They burned with the same love for the Word of God. They hastened to the same abbey church, day after day, to exercise their baptismal priesthood by singing the monastic liturgy they so loved.

Laboring at Charity With Chaste Love

The holiness of Saints Mechtilde and of Gertrude flourished within a Eucharistic organism: a living body assembled by the Holy Spirit around one Altar, for the offering of one Victim, by one Priest. Their holiness flourished in a community of women who were not only mothers and sisters by virtue of the same monastic consecration, but also friends. For them, fraternal charity took on the very human expression countenanced by Saint Benedict in the Holy Rule: "making allowance for one another's weaknesses, whether physical or moral; laboring with chaste love at the charity of the brotherhood; loving their abbot with sincere and humble charity" (RB 72:5, 8, 10).

The Gift of Friendship in Christ

The monastery of Helfta, assisted by the friars of the mendicant Orders, radiated the charism of "friendship in Christ" well beyond its enclosure walls into the wider Church, giving holiness a human face. Friendship forged in the praise of God, in listening to His Word, and in partaking of the adorable Body and Blood of Christ from the same altar, is not the friendship of perfect agreement on all things, nor is it the friendship of sentimental attraction. It is, rather, a gift of the Holy Spirit to the Body of Christ, making the voice of the Body sweeter, and making the face of the Body lovelier. It creates a lasting bond among souls: the bond of a single-hearted passion for Christ.

On this feast of the Dedication of the Roman Basilicas of Saints Peter and Paul, my thoughts turn to the mystery of the altar in Christian worship. It was, in fact, at the dedication of the Vatican Basilica of Saint Peter on November 18, that Pope Saint Sylvester, who reigned from 314 to 335, decreed that, henceforth, altars should be made of stone.

"In this Church did the Pope set up an altar of stone, and pour ointment thereon, and ordain that from henceforth no altars should be set up, save of stone." (Lesson at Matins of the Dedication of the Basilicas of Saints Peter and Paul at Rome, 18 November)

Altar, Sacrifice, and Priest

"Then Noah built an altar to the Lord" (Gen 8:20). While both Cain and Abel brought offerings to the Lord (Gen 4:3), they did so without presenting them upon an altar. Noah is the first altar-builder of the Bible. After the flood, Noah builds an altar and offers burnt offerings upon it (cf. Gen 8:20). Thus does the mystic triad of altar, offering, and offerer appear in the Bible for the first time. Noah, his altar, and his sacrifice already foreshadow the mystery of Christ sung in the Roman Missal's magnificent fifth Preface for Paschaltide:

Christ, by the offering of His own Body,
brought to perfection the ancient sacrifices in the truth of the cross
and, in commending Himself to you for our salvation,
showed Himself to be at once the priest, the altar, and the lamb.

Earth Rising Heavenward

After Noah, Abraham, Isaac, and Jacob all built altars to the Lord. In addition to being the place of sacrifices and libations, the altars built by the patriarchs marked a place of divine intervention. They localized and memorialized the encounter of man with God. Originally a mound of rocks or elevation, the altar symbolizes the earth rising above itself and straining heavenward. It is, at the same time, the place where heaven bends low to touch the earth, to receive man's offering.

Sacrifice and Holocaust

When, in a sacrificial action, a creature is placed upon an altar, it is made over to God and given up to His hands. Jesus Himself says in Matthew 23:19 that it is, "the altar that makes the offering sacred." It is by virtue of being placed on the altar that the offering becomes a sacrifice. Saint Augustine (in Book X of The City of God) teaches that whatsoever is placed on the altar becomes sacrificium, a thing made over to God, a thing made sacred. When the same creature is set ablaze in a holocaust, its rising smoke carries the prayer of the offerer into heaven where God takes pleasure in its fragrance.

Communion

The altar is the place of a mysterious exchange. The altar of the sacrifice is, at the same time, the sacred table of a mysterious at-one-ment with God. Offerings of food and libations become the food and drink of God; food and drink received from the altar become the means of communion with God.

Bonding in Blood

The altar is also the place of a bonding in blood. Moses takes the blood of sacrifices, pours it upon altar, and throws it over the people (cf. Ex 24:5-8). Altar-blood becomes the blood of a covenant, the blood-bond between God and the people. "And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. . . . And Moses took the blood and threw it upon the people, and said, 'Behold the blood of the covenant which the Lord has made with you in accordance with these words" (Ex 24:6-8).

I am beginning today a novena to Father Lukas Etlin, O.S.B., a monk of Conception Abbey known for his tender devotion to the Mother of God and his ardent devotion to the Most Holy Eucharist. Father Lukas, born in Switzerland in 1864, died on December 16, 1927 in Stanberry, Missouri, as a result of injuries sustained in an automobile accident. Readers of Vultus Christi may want to join me in seeking the intercession of this zealous Benedictine adorer of the Most Blessed Sacrament.

Prayer

O God, who didst bestow upon Thy faithful servant, Father Lukas Etlin,
a tender love for the Mother of Thy Son,
fervent devotion to the Holy Eucharist,
and apostolic charity for all,
grant us through his intercession graces and favours,
particularly . . .
so that, through manifesting Thy good pleasure in his merits
and in hastening his beatification,
the Church may be enhanced.
Through Jesus Christ our Lord.

Measuring Time Eucharistically

The Italian expression for one's anniversary of ordination to the priesthood is so many years "di Messa". Today I am giving thanks to Our Lord Jesus Christ for 22 "years of Mass." I find the Italian way of saying it very beautiful: the life of a priest is measured eucharistically. What matters, above all else, is his time before the altar, offering the Holy Sacrifice of the Mass.

An Unexpected Gift

Yesterday, after I spoke on spiritual maternity in favour of priests to a rather large group of Catholic ladies, one of them approached me saying that she felt compelled to give me a woven image of the Blessed Virgin Mary adoring the Most Holy Eucharist that had been entrusted to her. She drove to her home to get the image and returned with it in less than a half hour. Woven in black and white silk, and beautifully framed, it was produced by the Maison Neyret Frères early in the last century. At the bottom of the picture is a single word: Adoratio.

The woven image is an interpretation of the Vierge à l'hostie painted by Jean-Auguste-Dominique Ingres in 1841. One can see the original painting in the Pushkin Museum of Fine Art, in Moscow.

That this particular image should be given me for the Cenacle of the Eucharistic Face of Jesus on the eve of begining my 23rd year as a priest is significant, encouraging me in my "vocation within a vocation" to adore the Blessed Sacrament on behalf of all priests everywhere.

In Solitude and Adoration

I celebrated my 22 anni di Messa in solitude and adoration, adding at Holy Mass the orations provided "for the priest himself" on this occasion:

Collect

Almighty and merciful God,
listen graciously to my humble prayers.
Not for any deserts of my own,
but because Thy mercy knows no bounds,
Thou hast appointed me to serve Thy heavenly mysteries.
Make me a worthy minister of Thy sacred altars,
and let the words I utter
be hallowed and ratified by Thee.
Through our Lord.

Secret

By virtue of this sacrament, Lord,
wash away the sins that stain my soul,
and grant that Thy grace may render me worthy
to fulfil the duties of my priestly office.
Through our Lord.

Postcommunion

Almighty, everlasting God,
by whose will, I, a sinner,
serve at Thy sacred altars and extol the power of Thy Holy Name,
have mercy,
and through this sacramental rite forgive my sins,
making me fit to serve Thy majesty.
Through our Lord.

Maria Sieler

Almost a year ago I wrote an entry entitled, Maria Sieler: A Life Offered for Priests. Recently I finished reading a presentation of Maria Siedler's life and mission: Un nouveau printemps pour l'Eglise, Maria Sieler: vie et mission (Éditions du Parvis, Hauteville, Suisse, 1995), by the Reverend Father Josef Fiedler, S.J. I intend, little by little, to translate excerpts from the book and make them available here. Given that tomorrow morning I will be addressing a group of Catholic women on the mission of spiritual maternity in favour of priests, I decided to translate this passage tonight:

Spiritual Mother to the Clergy

The Redeemer made me a precious but strange promise today: he put me at the disposal of His Church as "spiritual mother" to the clergy. All my sacrifices and all my sorrows, all that I have acquired in hard struggle and borne for good, all moral perfection, my extraordinary spiritual mission in conformity with my union with Jesus, all of that -- He made me understand -- constitutes a spiritual treasury for the priesthood. All my inner conquests show themselves to be, in some way, fruitful for the consecrated ones. [Maria Sieler often refers to priests as "the consecrated ones."]

All the graces of my interior life are, so to speak, the property of the clergy. Priests can draw from them: each one will obtain from the Lord that for which he implores Him; for this treasure is offered through me, in Christ, who won it in advance. . . . Just as a mother transmits her dispositions to her descendants, in the same way, my interior life and all the inherent graces -- in particular the communion established with Christ -- will be passed on, like a heritage, and will act efficaciously in the Church. . . . To back up His promise, the Saviour said to me: "I give you my Word in pledge of that." (14 July 1944)

All for Priests

A woman called to spiritual maternity in favour of priests keeps nothing for herself. All that she has received from Christ -- all that she has acquired by His grace in the way of victories over sin, virtues, and merits; all her prayers, her penances; and, above all, her confident surrender to Divine Providence in the little things of daily life -- all of these things belong no longer to her, but rather to the souls of priests.

A Kind of Dispensary

The spiritual mother of priests becomes a kind of dispensary wherein Christ places whatever remedies His priests may need in their spiritual infirmities and weaknesses. She offers her heart, in imitation of the Sorrowful and Immaculate Heart of Mary, Mediatrix of All Graces, to Our Lord, saying, "Use me, O Lord, as Thou wilt for the healing and sanctification of Thy priests. Unite the offering of myself to Thine own Offering on the Altar of the Cross and, then, let the all the fruits of our union be dispensed to Thy priests, especially to the weakest and most wounded among them."

A Book for Advent and for the Whole Liturgical Year

Advent is but a fortnight away. For many years I have had the practice of choosing an Advent book, to prepare myself for the Nativity of the Lord and for the entire liturgical cycle. This year, for those who would like to do the same, I can recommend nothing better than Blessed Abbot Columba Marmion's classic Christ in Mysteries, recently published in a clear new English translation by Zacchaeus Press.

A Trilogy

Christ in His Mysteries, first published in 1919, is part of three volume trilogy that, endorsed by the Popes and by the last century's most eminent masters of the spiritual life, has lost nothing of its value and nothing of its appeal. The other two volumes in the trilogy are Christ, the Life of the Soul, first published in 1918 (also available from Zacchaeus Press), and Christ, the Ideal of the Monk, which appeared in 1922.

Blessed Columba Marmion's trilogy, as well as the many other works collated from his correspondence and spiritual conferences (e.g. Union With God; Christ, the Ideal of the Priest; Sponsa Verbi, the Virgin Consecrated to Christ), are numbered among the classics of Catholic spirituality.

The Pure Doctrine of the Church

Pope Benedict XV kept the writings of Blessed Columba Marmion on his night table. In recommending them to the Servant of God Metropolitan Andrew Szepticky (1865-1944), the Pope said, "Read this: it is the pure doctrine of the Church." Cardinal Mercier said: "Dom Columba makes one touch God."

Blessed Marmion and Saint Paul

This new edition of Christ in His Mysteries is especially relevant to the Year of Saint Paul. No one did as much to mine the riches of Saint Paul's writings for the benefit of the God-seeking faithful as did Abbot Marmion. The Irish Benedictine was steeped in the Christology and mysticism of the Apostle to the Nations. It is this constant, living reference to Sacred Scripture that gives his writings their distinctive "unction."

A Mystagogical Guide Through the Liturgical Year

I was introduced to Christ in His Mysteries over forty years ago and have returned to it time and time again, often using it as a "mystagogical guide" through the liturgical year. The volume is divided into four sections. In the first, Preliminary Talks, Blessed Marmion introduces his reader to the Mysteries of Christ and to our assimilation of the particular graces that ever flow from them. In the second, he invites his reader to contemplate Christ: the Eternal Word, the Incarnate Son, the Saviour and High Priest. The third section, following the liturgical year, enables the reader to "pray his way" through the mysteries of Advent, Christmastide and Epiphanytide The fourth section pursues the course of the liturgical year, treating of Our Lord's Baptism and public life, of His Passion, Death, and Resurrection, and of the feasts of the Ascension, Pentecost, Corpus Christi, the Sacred Heart, and All Saints.

Blessed Marmion's Way of the Cross

Do I have my favourite pages in Christ in His Mysteries? I do. Blessed Abbot Columba's Way of the Cross (pp. 312-327) is extraordinary. His meditations are full of compunction and, at the end of each "station" he offers a prayer that sums up and asks for the grace proper to the corresponding moment in Our Lord's Passion. Blessed Abbot Marmion made the Way of the Cross every day of his life with the exception of Easter Sunday. In Christ in His Mysteres he shares with us the fruit of his own daily contemplation.

Go to Zacchaeus Press

When you purchase your copy of this splendid new edition of Christ in Mysteries from Zacchaeus Press, be sure to let our friends there know that you read about it on Vultus Christi.

Today is also the feast of Blessed Elizabeth of the Trinity. These words of hers are not unlike those of her sister in Carmel, Thérèse of the Child Jesus and of the Holy Face, who promised to spend her heaven doing good on earth. Elizabeth envisaged that she too would have a mission in heaven:

"I think, that in Heaven my mission will be to draw souls by helping them go out of themselves to cling to God by a wholly simple and loving movement, and to keep them in this great silence within that will allow God to communicate Himself to them and transform them into Himself."

Our Lady's Day

Every Saturday of the Blessed Virgin Mary brings with it a fresh infusion of grace. One cannot commemorate the Immaculate Mother of God without experiencing her nearness, without inhaling the fragrance of her purity, without entering into communion with the joys, the sorrows, and the glories of her heart. I have long loved the Office and Mass de Beata (of the Blessed Virgin) on Saturday.

Ave Maria, Gratia Plena

The traditional invitatory antiphon at Matins is -- unlike other invitatory antiphons of the Divine Office -- addressed directly to the Mother of God. It is a jubilant renewal of the Angel's salutation: Ave Maria, gratia plena; Dominus tecum; Hail Mary, full of grace; the Lord is with thee. Repeated after each strophe of Psalm 94, the Venite, it becomes a kind of meditatio: the loving repetition of a message from heaven, one of inexhaustible meaning and sweetness.

Waiting, She Waited

Saturday is Our Lady's day. Ever since, waiting, she waited, -- Expectans expectavi Dominum (Psalm 39:1) -- in the awful silence of that first Great Sabbath, with all the faith and hope of the saints in ages to come like a little flame held in her heart, the Church has remembered her on Saturday.

Retrieving the Treasure

The disappearance of Saturday morning Masses in so many places and, by consequence, the loss of the weekly commemoration of the Blessed Virgin Mary, is a terrible impoverishment of the Church's inner life. Even those who celebrate the Divine Office are affected; the Saturday Office of Our Lady is often neglected or forgotten. It is vital that Catholics everywhere reconnect with this age-old custom and retrieve its treasures.

A Joy that Rises like the Dawn

The particular forma vitae, or pattern of life, given me by my Bishop when I began this new mission in the Diocese of Tulsa last August 21st, reminds me that I am to live every Saturday as the Great Sabbath of Christ's resting in the tomb, united with Mary in her solitude and hope. Hidden in this is the secret of a joy that rises like the dawn.

P.S. I did not forget the commemoration of the Four Crowned Martyrs! How could I? When I lived in Rome their basilica was the preferred destination of many a passeggiata

A Reminder

From time to time, I like to remind regular readers of Vultus Christi of the Thursdays of Adoration and Reparation for Priests.

An Hour Before His Eucharistic Face?

I also want to invite new readers to consider making a commitment to spend one hour of adoration before the Blessed Sacrament every Thursday in intercession and reparation for priests?

The hour may be made before the tabernacle or before the Blessed Sacrament exposed. Should it be impossible to make it before the Blessed Sacrament, one can, from any place, offer it in spirit before the tabernacle in the world where Our Lord is most forsaken, neglected, and forgotten.

O my beloved Jesus,
I give and consecrate to Thee this Thursday and all the Thursdays of my life,
in praise of the adorable Mystery of Thy Body and Blood,
and in thanksgiving for that of the Priesthood.

Moved by Thy Holy Spirit,
and full of confidence in the help of Thy Most Holy Mother, the Virgin Mary,
Mother of Priests,
I resolve to live each Thursday for the rest of my days here below
in adoration and in reparation for priests
and, especially, for those who do not adore Thee,
for those who are most wounded in their souls,
and for those who are exposed to the attacks of the powers of darkness.
I want to remain before Thy Eucharistic Face for them and in their place;
I want to draw near, in their name, to Thy open Heart,
ever-flowing with the Blood and the Water that purify,
heal, and sanctify all souls,
but, first of all, those of Thy priests.

Let each Thursday find me close to the Sacrament of Thy Body and Blood,
in adoration and reparation for the sake of all Thy priests.
Make me an entirely Eucharistic soul,
according to the desires of Thy Sacred Heart
and the designs of Thy merciful goodness upon my life.
I desire nothing else.
I want to love Thee more each day;
I want to be the faithful adorer of Thy Eucharistic Face
and the consoling friend of Thy Sacred Heart
hidden in the tabernacles of the world,
where it beats, wounded by love, forgotten, forsaken,
and waiting for the adoration and for the love of even one priest.
Amen.

In this morning's lesson at Matins (Votive Office of the Most Blessed Sacrament on Thursday), Saint Cyril of Alexandria addresses those who would stay away from The Blessing, that is, Holy Communion, for fear of their unworthiness. Then, he enumerates the benefits of Christ dwelling in us eucharistically:

Wherefore I counsel thee to betake thee to godly thoughts,
and to live carefully and holily,
and so to receive that Blessing --
a Blessing which, believe me, doth banish not death only,
but all diseases likewise.
For when Christ dwelleth in us,
He stilleth the law of death in our members,
which warreth against the law of our mind (Rom 8:23).
He giveth strength to godliness,
He turneth to calm the turbulent surging of our mind,
He cureth them which are sick.
He raiseth up them which are fallen,
and like the Good Shepherd, Which giveth His life for the sheep,
He prevaileth that the sheep perish not.

(Book IV on John, Chapter XVII)

The Book I've Been Waiting For

Heartfelt thanks to Sandro Magister and to translator Matthew Sherry for this brilliant presentation of Homilies. The Liturgical Year Narrated by Joseph Ratzinger, Pope Benedict XVI.

The book, to be presented in Rome this evening by Camilli Cardinal Ruini and Italian Minister of Culture Sandro Bondi, assembles the Holy Father''s preaching at Masses and Vespers, over the course of the year. Magister calls it "required reading for understanding this pontificate."

The Holy Father as Preacher

His liturgical preaching is one of the high points of Benedict XVI's pontificate. It's also the least examined and familiar. There's been news and noise over his lecture in Regensburg, his book about Jesus, his encyclical on hope, but much less, extremely little, about the preaching that he addresses to the faithful at the Masses that he celebrates in public.

Liturgical Preaching in the Patristic Tradition

And yet, without the homilies, the magisterium of this pope theologian would be incomprehensible. Just as without these, it would be impossible to understand a St. Leo the Great, the first pontiff whose liturgical preaching has been preserved to our day, a St. Ambrose, a St. Augustine, all of those great pastors and theologians, pillars of the Church, whom Joseph Ratzinger has as instructors.

More than anything else, the homilies are the most genuine thing that issues from the mind of Pope Benedict. He writes them almost start to finish by himself, and sometimes improvises them. But above all, he stamps upon them the unmistakable character that distinguishes his homilies from any other part of his magisterium: the fact that they are part of liturgical action, and are even a liturgy unto themselves.

Liturgist of Jesus Christ for the Nations

Benedict XVI said it clearly in the homily that he delivered on June 29, 2008, on the feast of Saints Peter and Paul: his vocation is to "to serve as liturgist of Jesus Christ for the nations." The striking expression is from Paul, in chapter 15 of the Letter to the Romans. And the pope has made it his own. He has identified his mission as successor of the Apostles precisely in being the celebrant of a "cosmic liturgy." Because "when the world in all its parts has become a liturgy of God, when, in its reality, it has become adoration, then it will have reached its goal and will be safe and sound."

I am reproducing Michael O'Brien's Newsletter Regarding Barack Obama and the Question of the Anti-Christ for those who may not have had the opportunity to read it yet.

All Saints Day, 1 November 2008

Dear Friends,

From just north of the border, we Canadians, like other people throughout the world, are observing and praying for the coming federal election in the United States of America. I would prefer to keep private my counsel about political choices, because it is not my country. However, I am receiving letters from American subscribers and visitors to my studio website asking me some rather surprising questions about Barack Obama, related to one of my novels.

During the past year I have read a number of his pronouncements, and saw the smoke and mirrors beneath the rhetoric, but couldn't understand why everyone south of the border (the other south of the border, the 49th parallel) was getting so excited about him, both pro and con. Then a few weeks ago a German friend called me immediately after Obama's speech in Berlin, to say that the presidential candidate had mesmerized the crowds, and that a commentator on German television had said: "We have just heard the next President of the United States...and the future President of the World." My friend felt that Obama bore an uncanny resemblance to the fictional character of the President in my novel Father Elijah. I have received several other letters saying the same thing and asking what I thought about it.

From my own reading of Obama's declarations and stated positions, I knew he was an ultra-liberal, a social revolutionary with visionary pretensions. But the Antichrist? No, not possible, I thought. I felt that he was too shallow a man to be the Son of Perdition, the Man of Sin, the Beast of the Book of Revelation. And I still think so. Obama is a crowd-pleaser with just the right ethos of idealistic crusader. That the crusade and the banners under which it marches are evil does not automatically prove that he is the Antichrist.

But now that I have seen the video of the Berlin speech I think there is more here than meets the eye. He is indeed a powerful manipulator of crowds, even as he appears ever so humble and wholesomely charming. I doubt that he is the long-prophesied ruler of the world, but I also believe that he is a carrier of a deadly moral virus, indeed a kind of anti-apostle spreading concepts and agendas that are not only anti-Christ but anti-human as well. In this sense he is of the spirit of Antichrist (perhaps without knowing it), and probably is one of several key figures in the world who (knowingly or unknowingly) will be instrumental in ushering in the time of great trial for the Church under its last and worst persecution, amidst the numerous other tribulations prophesied in the books of Daniel and Revelation, and letters of St Paul, St. John, and St. Peter.

Of course the mystique that has grown up around him is endlessly reinforced by the liberal media, which presents him to us as a high-minded humanist, a kind of secular messiah (see the Catechism of the Catholic Church, n. 675). Yet when all the rhetoric is boiled down to its substance, the man is advocating unlimited state-sanctioned murder, and compounds it by indulging in habitual falsehood. He is well accustomed to playing loose with the truth whenever it is expedient for him to do so; or else he is the victim of the largest memory lapses in recorded history; or perhaps he is just not careful about how he expresses things----a blurring or selectivity regarding facts for the purpose of aggrandizing his public image. There is a controversy currently raging in the (admittedly unreliable) forum of the internet, prompted by an African-American talk show host in Los Angeles who listed 39 significant details that Barack Obama claimed were facts about himself, but on further investigation were proved to be simply untrue. There has been some wild-fire debunking of the debunking, and then more counter-debunking, but it remains obvious that forthrightness and clarity are not major concerns in the Obama camp.

What are we to make of a man who has appeared out of semi-obscurity and become, nearly overnight, so very much an idol of the popular imagination? That he intends to become the most effective advocate of murder of the unborn ever seen in America should give us pause. Murder and lies are as old as the lands east of Eden, of course, but when they are charmingly packaged, proposed as reasonable and just policies (with a smile, a resonant voice, and an appealing flash of the eyes), one begins to wonder just what is afoot in the modern age. It brings to mind a passage from the first Act of Shakespeare's Hamlet:

"That one may smile, and smile, and be a villain..."

The line is from a scene where prince Hamlet has just encountered the ghost of his father, who informs his son that he was poisoned by his own brother Claudius (the "smiling, damned villain"), who after murdering him, seized the king's crown and his queen.

Barack Obama is an image-maker, creating his own myth as he goes along. This would be a sad defect in any human being, but it takes on ominous proportions in a person who may become, after November 4th, one of the most powerful figures in the world. How is it possible that such a tragic turn of events may come about, if indeed a majority of Americans choose to believe the smile and the myth? Why is it that so many people have come to believe that a mirage is reality, even destiny? Do pro-Obama voters hanker for a world figure who would heal old divisions between races and religions, thus heralding a new age for mankind? During this time of near intolerable tensions, does he appear to be the one who can reconcile Islam and Christianity, Africa and America, occident and orient, black and white, rich and poor? Do they see his racial origins as a symbolic victory over the history of racial oppression? Do they see in him the good-hearted "under-dog", the gutsy street fighter who agitates for the rights of the "little guy," whose meteoric rise to a position of maximum influence represents themselves enthroned at last in the high seat of power? Is this why they ignore his every grave fault and hungrily consume his vague idealist platitudes as if these were a kind of new gospel for the third millennium? Our hero. Our visionary. Our Great Friend and spokesman in the forum of the world?

Clearly, contemporary man needs heroes. But why not choose a genuine one, why not look a little deeper and work a little harder to find a man of courage and principle, and if it helps in the historical healing process, why not a very different kind of black man, say a person like Alan Keyes, a scholar, former ambassador, experienced in different levels of government, and (it might be added) an African-American married to a woman from India. Moreover, he is a devout Catholic who believes in moral absolutes and has amply proved that he will stand firm to defend them regardless of the cost to his own career. He knows that kings and presidents cannot usurp the natural law, the moral order of the universe, without bringing down judgment upon their nations. But it need not be Keyes. It might be any number of other men and women of clear thought and clear principle. Surely there are "Ten Just Men" still out there somewhere in America. So why Obama? And why does he rise and rise as his mouth smiles and smiles, exuding sincerity as he speaks lies and death?

And why, most horribly, most shamefully, are so many Christians of malformed or unformed conscience supporting him? Is it because they have never been clearly instructed in the truth, never understood the foundation upon which the moral cosmos is built? Is morality for them merely another system of abstract "values" in a crowded playing field of such systems, from which one may pick and choose? In the case of Catholics, for example, have they been blinded by a diet of theological nuances and deadly little loopholes offered to them by the committees of national episcopal conferences -- committees that have absolutely no authority over Catholics, yet which are widely revered as a kind of alternative Magisterium? Have they been deadened by a habitual dismissing or dissembling of the solid teaching given to them by the universal Church under Peter? Have they grown accustomed to listening to opinion shapers who tell them that certain excellent apostolic Bishops in America who teach the truth without compromise are merely hidebound reactionaries, moralistic extremists, contemporary manifestations of those old boogymen who still haunt the American psyche -- the Chillingworths and Dimmesdales and the judges in The Scarlet Letter? And so it goes, this over-reaction to Puritanism played out over centuries, an over-reaction that breeds tragedies a thousand times worse than Salem's. Lies compounding on lies, and it all floats on an ocean of spilled innocent blood. And who can gaze at that ocean (or be splashed by it) without coming to a radical choice: One either turns away into a deeper state of denial, or one turns heart and mind toward the splendor of Truth, and changes one's life accordingly.

Is this why many of our Catholic people have become impulse-driven impressionists? Of course, the blindness is not due to the failure of pastors alone. The Ministry of Disinformation (by which I mean most modern media) has played a major role. There is also the erosion of truth in the education systems, combined with the gradual confusion and weakening of conscience through our addiction to the "soma" drugs supplied by the entertainment industry. Other factors may be the war in Iraq, or Republican economics, or the Bush administration, or the structure of Capitalism itself, or any number of prudential questions in the sociopolitical order, all of which are presently tangled nests of moral dilemma. But why do they not see that these questions are secondary to the fundamental issue of life itself? Why would they replace one reigning oligarchy with another kind of oligarchy -- moreover, one that would kill vast numbers of its own citizens?

"I call on heaven and earth today to witness against you: I have set before you life or death, blessing or curse. Choose life, then, so that you and your descendants may live...." (Deuteronomy 30:19)

May God bless and guide you,
in Jesus our Saviour,

with prayers and fasting,

Michael O'Brien