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Progress Report

Our little community life, marked by the rhythm of the Hours, by Eucharistic adoration, work, and welcoming guests, is already that of the age-old observance of the Rule of Saint Benedict. It doesn't take much to live according to the Holy Rule: an all-consuming thirst for God, zeal for the Divine Office, readiness to embrace humiliations and obedience, and charity. "And over all these put on charity" (Col 3:14).

The Work of God

I am full of thanksgiving when I see the zeal of my young brothers for this vocation, and especially for their loving solicitude for priests. To hear them speak of their desire to "adore for priests who never linger before the Eucharistic Face of Jesus," and to offer themselves for the sanctification of priests, especially for the most wounded and broken among them, is, for me, an immense joy. To see them take their place before the Most Blessed Sacrament is an even greater joy. It is all God's Work: "The Work of God." Why would one want to put anything before the "Work of God," for "He does all things well" (Mk 7:37)?

This morning at Matins: a wonderful text of Saint Gregory Nazianzen. The translation is my own.

O Excessively Speedy Kindness

All you who thirst, come to the water -- thus does Isaias exhort you -- and you who have no money, come, buy your wine and drink it, without paying a cent. O excessively speedy kindness! O easy purchase! You can buy using nothing more than your will. God even holds your heart's desire in place of the enormous cost. He thirsts that we should thirst for Him. He makes Himself the beverage of those who wish to drink. He considers it a good thing that we should ask good things of Him. His munificence and liberality are well within your reach. He is gladder to give than are others to receive.

Let us take care lest we be condemned for the smallness of our cramped souls in asking only for things that are small and not at all worthy of the Divine munificence. Blessed the one of whom Christ asks a drink a water, like that well-known Samaritan; for He will give such a one a wellspring of water soaring up for eternal life.

Anne, a faithful reader in London, asked me to post an Act of Faith to help her through a difficult passage in her life. I found nothing better than this prayer of the Venerable Servant of God John Henry Cardinal Newman. I pray that Cardinal Newman's words will be as much help to Anne as they have been and still are to me.

Thou Hast Ordered Things in the Wisest Way

1. O MY God, Thou and Thou alone art all-wise and all-knowing! Thou knowest, Thou hast determined everything which will happen to us from first to last. Thou hast ordered things in the wisest way, and Thou knowest what will be my lot year by year till I die. Thou knowest how long I have to live. Thou knowest how I shall die. Thou hast precisely ordained everything, sin excepted. Every event of my life is the best for me that could be, for it comes from Thee. Thou dost bring me on year by year, by Thy wonderful Providence, from youth to age, with the most perfect wisdom, and with the most perfect love.

To Be Thy Care, Not My Own

2. My Lord, who camest into this world to do Thy Father's will, not Thine own, give me a most absolute and simple submission to the will of Father and Son. I believe, O my Saviour, that Thou knowest just what is best for me. I believe that Thou lovest me better than I love myself, that Thou art all-wise in Thy Providence, and all-powerful in Thy protection. I am as ignorant as Peter was what is to happen to me in time to come; but I resign myself entirely to my ignorance, and thank Thee with all my heart that Thou hast taken me out of my own keeping, and, instead of putting such a serious charge upon me, hast bidden me put myself into Thy hands. I can ask nothing better than this, to be Thy care, not my own. I protest, O my Lord, that, through Thy grace, I will follow Thee whithersoever Thou goest, and will not lead the way. I will wait on Thee for Thy guidance, and, on obtaining it, I will act upon it in simplicity and without fear. And I promise that I will not be impatient, if at any time I am kept by Thee in darkness and perplexity; nor will I ever complain or fret if I come into any misfortune or anxiety.

Temper Thy Will to Me

3. I know, O Lord, Thou wilt do Thy part towards me, as I, through Thy grace, desire to do my part towards Thee. I know well Thou never canst forsake those who seek Thee, or canst disappoint those who trust Thee. Yet I know too, the more I pray for Thy protection, the more surely and fully I shall have it. And therefore now I cry out to Thee, and intreat Thee, first that Thou wouldest keep me from myself, and from following any will but Thine. Next I beg of Thee, that in Thy infinite compassion, Thou wouldest temper Thy will to me, that it may not be severe, but indulgent to me. Visit me not, O my loving Lord--if it be not wrong so to pray--visit me not with those trying visitations which saints alone can bear! Pity my weakness, and lead me heavenwards in a safe and tranquil course. Still I leave all in Thy hands, my dear Saviour--I bargain for nothing--only, if Thou shalt bring heavier trials on me, give me more grace--flood me with the fulness of Thy strength and consolation, that they may work in me not death, but life and salvation.

The lessons at Vigils this morning were extraordinarily compelling in the context of this Year of the Priest. (I use the Latin-French Lectionnaire monastique in six volumes edited by the Abbey of Solesmes. Would anyone know if a Latin-English version of the same lectionary is in preparation anywhere in the monastic world?)

First Lesson, Hosea 4:6-10
When Priests Lack Knowedge

My people are destroyed for lack of knowledge; because you have rejected knowledge, I reject you from being a priest to me. And since you have forgotten the law of your God, I also will forget your children. The more they increased, the more they sinned against me; I will change their glory into shame. They feed on the sin of my people; they are greedy for their iniquity. And it shall be like people, like priest; I will punish them for their ways, and requite them for their deeds. They shall eat, but not be satisfied; they shall play the harlot, but not multiply; because they have forsaken the LORD to cherish harlotry.

Here is my translation of the Second Lesson:

Fulgentius Ferrandus was a sixth century deacon of Carthage renowned for his defense of the orthodox faith against the Arians.

From the Dogmatic Letter of the Deacon Ferrandus, Against the Arians
The Action of the Priest

The action of the priest is twofold: first, he intercedes in order to be heard,
and then, once heard, he gives thanks.
In his intercession he offers the sacrifice of supplication,
in his thanksgiving he offers the sacrifice of praise.
In his intercession he presents the needs of sinners,
in his thanksgiving he recounts the benefits granted with mercy to those who make reparation.
In his intercession he implores pardon for the guilty,
in his thanksgiving he desires to rejoice with those who are absolved.

And so it is with Christ:
possessing an eternal priesthood uninterrupted by death as it is among other priests,
He interceded for us in offering the sacrifice of His own body upon the cross,
and He intercedes even now for us all,
desiring that we also should become a pure sacrifice unto God.

But when Divine Mercy will have become perfected in us,
when death will have been swallowed up in victory,
once all our sorrows will have disappeared,
when, filled with all good things,
we will sin no more,
no more will we lament,
no more will we have to suffer the enemy, the devil,
but we will reign in supreme peace and felicity.
Then, it is true, Christ will no longer intercede for us,
for we will have no need to ask for anything.
Never, however, will He cease giving thanks for us,
just as, in this present day, it is by the mediation of our High Priest
that we will offer the sacrifice of praise.

Always then will Christ be the High Priest
by whose mediation we can offer the sacrifice of praise.
Always, He is lower because He is the priest.
This notwithstanding, because Christ is forever one,
He Himself is the High Priest,
and He Himself is God who with the Father and the Holy Spirit
is adored, blessed, and glorified by the faithful.
He Himself intercedes,
He Himself gives thanks,
and He Himself bestows grace.

Yesterday, Dan P., a man preparing for the diaconate here in our diocese of Tulsa, wrote me asking if I might help him learn more about Saint Ephrem the Syrian, Deacon and Doctor of the Church (309-373). Dan, I recommend that you purchase The Doctors of the Church, Thirty-Three Men and Women Who Shaped Christianity, by Bernard McGinn. In that book, not only will you find an excellent introduction to Saint Ephrem's life and works, but also a presentation of the thirty-two other Doctors of the Church.

The Collect for today's feast of Saint Ephrem is noteworthy. Here it is in my own translation from the original Latin

Graciously pour forth into our hearts, O Lord,
the Holy Spirit, by whose breath
Thy deacon, Saint Ephrem,
rejoiced to proclaim Thy mysteries in song,
and by Whose power he served Thee alone
Through our Lord Jesus Christ, Thy Son,
who liveth and reigneth with Thee in the unity of the Holy Spirit,
God, forever and ever.

A few years ago, for the feast of Saint Ephrem, in the place of a homily, I offered a commentary on some of his sayings. Dan and other readers may want to ponder these teachings today:

Saint Ephrem the Syrian on Prayer

Not to sin is truly blessed; but those who sin should not despair, but grieve over the sins they have committed, so that, through grief they may again attain blessedness.

It is good, then, to pray always and not to lose heart, as the Lord says, and again the Apostle says, 'Pray without ceasing', that is by night and by day and at every hour, and not only when coming into the church, and not bothering at other times. But whether you are working, lying down to sleep, travelling, eating, drinking, sitting at table, do not interrupt your prayer, for you do not know when he who demands your soul is coming. Don't wait for Sunday or a feast day, or a different place, but, as the Prophet David says, 'in every place of his dominion'.

Whether you are in church, or in your house, or in the country; whether you are guarding sheep, or constructing buildings, or present at drinking parties, do not stop praying.

When you are able, bend your knees, when you cannot, make intercession in your mind, 'at evening and at morning and at midday'.

If prayer precedes your work and if, when you rise from your bed, your first movements are accompanied by prayer, sin can find no entrance to attack your soul.

Prayer is a guard of prudence, control of wrath, restraint of pride, cleansing of malice, destruction of envy, righting of impiety.

Prayer is strength of bodies, prosperity of a household, good order of a city, might of a kingdom, trophy of war, assurance of peace.

Prayer is a seal of virginity, fidelity in marriage, weapon of travelers, guardian of sleepers, courage of the wakeful, abundance for farmers, safety of those who sail.

Prayer is an advocate for those being judged, remission for the bound, consolation for the grieving, gladness for the joyful, comfort for mourners, a feast on birthdays, a crown for the married, a shroud for the dying.

Prayer is converse with God, equal honour with the Angels, progress in good things, averting of evils, righting of sinners.

Prayer made the whale a house for Jonas, brought Ezechias back to life from the gates of death, turned the flame to wind of moisture for the Youths in Babylon. Through prayer Elias bound the heaven not to rain for three years and six months.

See, brethren, what strength prayer has. There is no possession more precious than prayer in the whole of human life. Never be parted from it; never abandon it.

Saint Ephrem the Syrian on Psalmody

Let psalmody be continually on your mouth, for when God is being named he puts the demons to flight and sanctifies the singer.

Psalmody is calm of soul, author of peace.

Psalmody is convenor of friendship, union of the separated, reconciliation of enemies.

Psalmody attracts the help of the Angels, is a weapon in night-time fears, repose of the day's toils, safety for infants, adornment for the old, consolation for the elderly, most fitting embellishment for women. It make deserts into homes, market places sober.

Psalmody is the ABC for beginners, progress for the more advanced, confirmation for the perfect, the voice of the Church. It makes festivals radiant; it creates mourning that is in accordance with God, for psalmody draws tears even from a heart of stone.

Psalmody is the work of the Angels, the commonwealth of heaven, spiritual incense. Psalmody is enlightenment of souls, sanctification of bodies.

Let us, brethren, never stop making psalmody our meditation, both at home and on the road, both sleeping and waking, speaking to ourselves in psalms and hymns and spiritual songs.

Psalmody is the joy of those who love God. It banishes idle chatter, brings laughter to an end, reminds us of the judgement, rouses the soul towards God, joins the choir of the Angels.

Where there is psalmody with compunction, there God is, with the Angels.
Where the songs of the opponent are, there is God's wrath, and 'woe!' is the reward of laughter.

Where sacred books and readings are, there are the joy of the just and the salvation of the listeners. Where there are harps and dances, there is the darkening of men and women, and a festival of the Devil.

Saint Ephrem the Syriam on Poverty and Hospitality

Be thou a lover of poverty, and be desirous of neediness. If thou hast them both for thy portion, thou art an inheritor on high.

Despise not the voice of the poor and give him not cause to curse thee. For if he curse whose palate is bitter, the Lord will hear his petition.

If his garments are foul, wash them in water, which freely is bought.

Has a poor man entered into thy house? God has entered into thy house; God dwells within thy abode. He, whom thou hast refreshed from his troubles, from troubles will deliver thee.

Hast thou washed the feet of the stranger? Thou hast washed away the filth of thy sins. Hast thou prepared a table before him? Behold God eating [at it], and Christ likewise drinking [at it], and the Holy Spirit resting [on it]: Is the poor satisfied at thy table and refreshed? Thou hast satisfied Christ thy Lord. He is ready to be thy rewarder; in presence of angels and men He will confess thou hast fed His hunger; He will give thanks unto thee that thou didst give Him drink, and quench His thirst.

Saint Ephrem the Syrian Proposes a Rule of Life

Have thou also a law, a comely law for thy household. Establish an order that is wise, that the abjects laugh not at time.

Be careful in all thy doings, that thou be not a sport for fools; be upright and prudent, and both simple and wise.

Let thy body be quiet and cheerful, thy greeting seemly and simple; thy discourse without fault, thy speech brief and savoury; thy words few and sound, full of savour and understanding.

Speak not overmuch, not even words that are wise; for all things that are over many, though they be wise are wearisome.

To them of thy household be as a father. Amongst thy brethren esteem thyself least, and inferior amongst thy fellows, and of little account with all men.

With thy friend keep a secret; to those that love thee be true.

See that there be no wrangling; the secrets of thy friends reveal not, lest all that hear thee hate thee and esteem thee a mischiefmaker.

With those that hate thee wrangle not, neither face to face nor yet in thy heart.

No enemy shalt thou have but Satan his very self.

Give counsel to the wife thou hast wedded; give heed to her doings; as stronger thou art answerable that thou shouldst sustain her weakness. For weak is womankind, and very ready to fall.

Be thou as a hawk, when kindled (to anger), but when wrath departs from thee, be gladsome and also firm, in the blending of diverse qualities.

Keep silence among the aged; to the elders give due honour.

Honour the priests with diligence, as good stewards of the household. Give due honour to their degree, and search not out their doings. In his degree the priest is an angel, but in his doings a man. By mercy he is made a mediator, between God and mankind.

Search not out the faults of men; reveal not the sin of thy fellow; the shortcomings of thy neighbours, in speech of the mouth repeat not.

Thou art not judge in creation, thou hast not dominion over the earth. If thou lovest righteousness, reprove thy soul and thyself. Be thou judge unto thine own sins, and chastener of thy own transgressions.

Make thou not inquiry maliciously, into the misdeeds of men. For if thou doest this, injuries will not be lacking to thee.

Trust not the hearing of the ear, for many are the deceivers. Vain reports believe thou not, for false rumours are not few.

Saint Augustine preached this morning at the Third Nocturn of Vigils. Amazing. It makes one want to applaud! Does anyone preach like this today? Read the Latin text aloud. Listen to the musicality of it, to the rhythm and rhyming of it.

Agnovit infantem senex,
factus est in puero puer.

Simeon senex ferebat Christum infantem;
Christus regebat Simeonis senectutem.

The old man recognized the infant,
and in the boy became a boy.

He who was full of fatherly tenderness
was made young again in his old age.

Simeon the old man carried the infant Christ;
Christ guided the old age of Simeon.

Sermon 128, 2-4: PL 39