Of Our Word

What sets man apart from animals is not least the fact that he can talk. An animal can be faithful – any dogowner knows that – but only man can promise to be faithful. To this day, there is solemnity in the air when someone gives his or her word. Our word commits us. It also liberates us. A promise ennobles the one who pronounces it. Fidelity provides soil in which we may grow, mature, and bear fruit. When the Lord gives us his prayer – ‘Our Father, who art in heaven’ – it is not to be repeated as pious babble. The prayer provides the foundation of a binding pact. When we pray, ‘Forgive us our trespasses’, we commit ourselves to forgive. The daily bread we pray for is given us to be shared. Do we let the Lord’s name be hallowed in us? ‘My word’, says the Lord, ‘does not return to me empty’. It can, however, sink into a black hole in our consciousness and seemingly vanish. May that not happen! Let us be receptive to God’s word, then show ourselves men and women of our word.

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School for Prayer

‘We do not need exhaustive experience of the human condition, or the spiritual life, to realise that we are held captive by an almost boundless world of disorder in the form of sins, affective imbalance, unhealed wounds, destructive habits, and so forth. All these things make up the impurities of our heart. We have just noted that our heart speaks through the emotions. Now, all the disorders I have listed lead to emotions in disarray. They express themselves almost without our noticing; they order us about; they tear us apart; they close us to God; and they tie us down in an automated kind of evil. All this from within our heart!’

From a letter on the prayer of the heart by the Carthusian Dom André Poisson. It is excellent Lenten reading, and you can find it right here.

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Vocation

On the 365th day of Russia’s aggressive war against Ukraine, Archbishop Sviatoslav Shevchuk, chooses to speak about vocation. A significant choice on this tragic anniversary. It concerns all of us. Are we responsible stewards of God’s gift to us, resolved to carry out our task even in extremely adverse circumstances? The archbishop reminds us: ‘God calls. Man must respond. When a person responds to the call, God gives himself to that person.’ We can take God’s call for granted: ‘God never ceases to call man. If a man has already chosen his state of life by means of a definitive decision […], he must confirm that definitive decision in daily choices, daily decisions, and not change it. If that person closes in on himself and thinks of what he has received as his private property, his own treasure, he risks losing it. It sometimes happens that one who does not wish to keep listening daily to God, who calls him, can get lost and lose his direction on his journey towards daily growth. […] Then that person feels lost.’ Thus speaks one who remains steadfastly faithful, a beacon of hope for others, in the midst of war. It is only right that each of us should ask him or herself: ‘And I?’

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Lenten Fast

Is there a difference between fasting and dieting?

Yes, there’s a categorical difference. Dieting has me as agent and focus, and my desire to emerge from the diet and be able to put on clothes I could put on three years ago. Fasting has its object outside myself. I deprive myself of food or some kind of enjoyment, whatever it is.

But fasting is an ecstatic practice in the strict sense of that word: it helps me to step outside myself and toward the other, and to grow in attentiveness. Dieting, I think, can sometimes be doing the opposite and make us excessively focused on ourselves.

From a conversation with Luke Coppen for The Pillar.

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Thin Coat

In a beautiful essay in Mentsch Magazine, Knut Ødegård writes about ‘The Playful Rolf Jacobsen‘. He speaks of Jacobsen’s enthusiasm, his onomatopoetic exuberance, his sense of the absurd; yet all this coexisted with great seriousness. Perhaps only one who takes life seriously can truly laugh (and not just snigger) at it? There was ‘something fond and vulnerable’ in Jacobsen. It found expression not least when his wife Petra died. I have rarely read a more piercing love poem than the one he wrote on that occasion. Petra’s hands had been ‘like a home’ for him, the husband and poet: ‘They said/Move in here./No rain, no frost, no fear./In that house I have lived/without rain, without frost, without fear/until time came and pulled it down./Now I am back out on the street./My coat is thin. It is about/to snow.’ Yet even in loss Jacobsen detected meaning, though he could not grasp it. ‘Indeed, he was a performer, playful — and devout.’ ‘His broad heart was home to a Chaplin-like humour, he found ‘passages everywhere and traces in people’s hearts/and paths illumined by quiet light.’

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Nostalgia

Mario Martone’s 2022 film Nostalgia is an impressive yet troubling account of a man’s resolve to come to terms with his own past. Drawn back to a place, a world, he had left hurriedly and anxiously forty years before, Felice rediscovers both its sweetness and its terror. The description of a society subdued by violence is subtle. We encounter ‘a world of danger boiled down to pregnant pauses and minute gestures’, wrote Teo Bugbee in the NYT. Yet in the midst of it, what tenderness. Felice’s reunion with his aged, frail mother is almost unbearably movingly portrayed. An idealistic young priest, a friend to the outcast, provides that rare thing: a representation in modern media of a Catholic priest who is at once credible, humane, and profoundly dedicated. As the film progresses and Felice reintegrates a part of himself he had amputated, he grows in stature and in freedom. How one would have wished such a film to end happily!

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Forgiveness

Christianity preaches a high ideal of forgiveness; we are familiar with it. Yet to see it put into practice is always astonishing. At the New York Encounter, Diane Foley spoke of her experience of living through the agonising two years during which her son James, a war journalist, was held captive in Syria, and eventually murdered. She described her frustrated attempts to get the US government to intervene, or even acknowledge, her son’s abduction. At the same time she prayed. She told of how one day she knelt in church and prayed, ‘Lord, I surrender Jim to you’. Some weeks later, in the late summer 0f 2014, news of his death was certified. The Foleys’ decision then not to give into bitterness and to extend a hand of forgiveness, flabbergasted many. Mrs Foley said simply, ‘It’s what Jim would have wanted’. Speaking of her meeting with one of Jim’s captors in 2022, she told the BBC: ‘If I hate them, they have won. They will continue to hold me captive because I am not willing to be different to the way they were to my loved one. We have to pray for the courage to be the opposite.’

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Patience

Scripture repeatedly presents restoration of health as recreation. In the story of Noah, the waters that, on the first day, receded from earth are drawn back over it to enable a new beginning. The image is of a world drowning (Genesis 8:6-22). Spiritual healing can pass through a stage of trauma. When an active collusion with death, addiction, or structural sin is washed away from a person’s life, he or she may feel rudderless and lost; passage into a state of grace may seem terrifying. Perseverance is required then, and solid accompaniment. The blind man in the Gospel likewise gains sight gradually. In a gesture that recalls the forming of Adam, Jesus moulds him, opening his eyes in stages until, eventually, he is able to take in reality as it is (Mark 8:22-26). To trust God is to believe that, as long as we commit ourselves into his hands, he will realise a blessed purpose even when what we presently experience is perplexity.

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Absurd Ideals

Catching up with things, I have just read the obituary of a monk of Dallas, Fr Roch András Kereszty, who died on 14 December 2022. It presents the faithful, fruitful life of this learned Hungarian who settled on what he had assumed would be just ‘a vast dry prairie, the wildest and least cultured place on the continent’, and there turned into a wellspring for others. ‘His students eventually began to perceive that, behind his rough exterior – the imposing presence, the deep, loud monotone of his voice, the face that turned to a scowl whenever he tried to smile – was a man deeply in love with all that was good in those around him, and whose hopes for you always exceeded your own, which is why he could freely be so tough on you.’ He, who had practised ‘the discipline to overcome fears’ was not afraid to ‘present us with the highest, even with absurd, ideals.’

No one forgets a good teacher.

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Alphabetisation

The blood brothers Cyril and Methodius are examples of missionary zeal. They left their homeland to witness abroad to the newness of life in Christ. They displayed the Christian virtues to a heroic degree. They also served the cause of culture. We still call the alphabet used by the Eastern Slavs ‘Cyrillic’ after St Cyril, a brilliant linguist. You might say that the cultural impact was incidental. Cyril’s concern was to find a way to codify liturgical texts and to write up a translation of Scripture. But these sources became the foundation of culture. In the West today we lack a common language. Our society is atomised. We struggle to talk with one another, so violence erupts. Let us not underestimate the task of alphabetisation which pertains to us, as Christians, today. We have the only adequate tool. Christ, the Word of God, in whose image we were made, is not only Alpha and Omega, but all the letters in between. In him we find what it takes to make sense of ourselves and of the lives we live.

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Between Brothers

‘Cain set on his brother Abel and killed him’ (Gen 4,8). The relationship between brothers — and, for that matter, between sisters — can be complicated. One is close, yet distant. It can be hard to see one another clearly. Sometimes brothers and sisters know too much about each other. A lot of prehistory feeds their relationship. Cain’s jealousy must be rooted in such prehistory. We know nothing about it, but can imagine it. He feels that Abel puts him in the shade; he can no longer look his brother in the face: ‘his eyes were downcast’. Let’s be on our guard in such instances, lest we be pulled, without noticing, into action motivated by blind anger. The question we should ask ourselves is the one God poses: ‘Why are you angry and downcast?’ Once we understand the motivation underlying a mood, we can do something about it. Something fabulous can happen. Even men’s rage, as Psalm 76 proclaims, can turn into praise, grounded in humility, marked by prayer for forgiveness, a source of new conversion.

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From Aleppo

The world had largely forgotten about Syria. When we heard of the recent earthquake, eyes glazed over – we need to root such news in personal destinies. Here is a letter from an old man in Aleppo, cited on a site run by friends of my sisters in Azeir. ‘What can I say, Joseph? I’ve never seen anything like what happened, neither in war nor in other circumstances. A terrible thing! Despite all, we keep praising God. With our eyes we saw death, then again we saw life. I remained under the debris for two days, then I was saved, thanks be to God. Although my house is badly damaged, I’ve tried to make it more or less inhabitable, and I’ve once again slept at home. There are people who have slept in the streets for three days, and people who still sleep in the streets. The situation is very serious and indescribable. But let me tell you that today I am reborn to life and I thank God.’

Let us do what we can to help.

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Presence

The story of Benedict’s and Scholastica’s final conversation at Monte Cassino shows that even the consummate saint may need a sister to put him in his place now and again. It also shows us the importance of meeting face to face. Scholastica took the evening bell seriously; she was a nun, after all. But she also knew that the two of them had essential things to say to each other, and that time was short. The Lord confirmed her priority by means of bad weather. So that, too, can be a sign of celestial benediction.

We whose pockets are filled with gadgets that beep, purr, flash, and stir are constantly pulled away from where we are. Scholastica reminds us of the importance of being present, of giving priority to encounters.

It was Scholastica’s ‘greater love’, we are told, that made her prayer well-pleasing. Am I someone who loves? Do I even know what love is? Or is the word to me an abstraction? These are questions we might ask ourselves today, on Scholastica’s feast day.

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Someone Who Cares?

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Enslavement

Norway’s Bible Society has decided to use the word ‘slave’ more broadly in a translation to be published next year. The decision is pondered; indeed it has been the object of a clickable internet survey. It is fascinating that the Word of God can be interpreted, as it were, by census. But is not even the learned debate somewhat abstract? Dare we assume that our notions of slavery render the thought and practice that underlay Greek usage in the New Testament? A Norwegian thrall at the time of Olav Tryggvason is hardly comparable to a character from Uncle Tom’s Cabin. Is St Paul, who calls himself Christ’s doulos, aptly described as a ‘slave’ given the word’s contemporary resonance? Today the Catholic Church celebrates a Sudanese Saint, Josephine Bakhita, who spent twelve years as a slave. She was sold five times. She was subject to unconscionable abuse of body and soul. She was a non-human until she was declared free by a court decision in 1889. It enabled her to realise a deep desire: to be baptised and confirmed, then to join an order of sisters. In the Church she had learnt what freedom means. I wonder what Josephine had clicked, had she received an electronic questionnaire asking whether ‘enslavement’ is an adequate modern description of the Christian condition.

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Becoming

The problem posed in today’s Gospel (Mark 7,1-13) is timeless. We, too, easily ‘put aside the commandments of God’, be it because we haven’t got strength to follow them, consider they’re past their sell-by date (like soured milk), or disagree with them in principle. By all means, we must use reason as we engage with divine revelation: it is a Christian imperative. But the real issue is deeper. Do I believe that God has expressed himself definitively in Christ Jesus? Do I believe that the Bible can meaningfully be called ‘Word of God’? Have I trust that God wants what is good for us, even when it is costly? We are children of an age that has made of the fitness centre an ultimate sanctuary. We energetically shape ourselves in an image that appeals to us. Have we still space, purely conceptually, for a God who may ask us to do or to become something we hadn’t thought of ourselves, who is able to realise what seems urealisable?

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Pleasure

Can one live for pleasure? That is the question examined in The Triumph of Time and Disillusion by Benedetto Pamphilij, for those were the days when cardinals wrote morality plays. Handel, who met Pamphilij in Rome in 1706 set the work to music the following year. The composer was then 22 years old, the cardinal was 53. How astonished they would both have been to find their work performed in Trondheim, virtually Ultima Thule, this evening — and excellently, too. The drama, comprising four characters, is straightforward: Beauty is torn between the allurements of Pleasure and the stern admonitions of Time, helped in discernment by Disillusion, a fine contralto part. Gradually Beauty comes to see that Pleasure just isn’t a reliable long-term partner. She decides that a hierarchy of values is required to construct a life that is prospective. Increasingly she awakens to the attractiveness of truth, a category that at the outset didn’t feature in her thinking. So not a daft plot, really.

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Materialist Impoverishment

In one of her inexhaustible ‘letters’, published as essays, Ida Görres insists that God is beyond any notion of gender. ‘He is One in every respect; for he is is the fullness of being. In the earthly-human realm, though, this fullness is divided into poles of generative and receiving love, of the love that protectingly and caringly maintains and the love that bears, gives birth, and nurses. God is the Father from whom all fatherhood on earth is named; and God is the maternal God ‘in whom we live and move’. Inscrutably rich and deep is the symbolism and sacred sign-value of the sexes. Devout paganism knew a lot about this (only now – at the end of modernity – have we reduced it to a matter of pure materialism). Christians ought to know more about it still. The great and venerable spiritual tradition of the Church is rich in hidden treasures, which we should once again make our own.’ This text was published in 1949, in Von Ehe und von Einsamkeit. Görres could have no idea of the urgency her call would have three-quarters of a century later. Incidentally, who reads Ida Görres nowadays? She, too, represents a treasure we should again make our own.

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Faithfulness

In his eulogy at Ida Görres’s funeral, on 19 May 1971, Fr Dr Joseph Ratzinger cited a cry of pain from one of her essays. ‘What if the rebels really were to own the future? What if this process, which seems to us like destruction and betrayal, were actually God’s will and to resist it were impious and an act of petty faith? What if—an agonizing thought in the midnight hours—what if I were tied to a great but inexorably dying body, through just emotionally stirring, but ultimately subjective, unreasonable inhibitions, habits, prejudices, antiquated piety, wrongly grounded loyalty? . . . Are we living on a leaky ship sinking inch by inch, from which not only the rats but also the sensible, sober people jump off just in time?’

‘But all this questioning’, Ratzinger added, ‘is offset by a great, indestructible confidence. It is expressed in the simple yet likewise great affirmation: “I believe in God’s faithfulness”.’ Here is a perennial lesson, a source of balance and quiet joy.

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Empoignement

‘I love Viktoria’, said Yehudi Menuhin about Viktoria Postnikova: ‘Such empoignement! Such power, and such wonderful commitment, strength, passion. There’s no gap between what she plays and the music. She’s off in full command.’

The remarks were made in conversation with Bruno Monsaingeon as the two listened to a recording of Bartok’s First Sonata. One can quite see what he meant here, too, where we find her playing Rachmaninov’s Piano Concerto no. 1 with the BBC Symphony Orchestra under Gennady Rozhdestvensky, her husband, live at the Proms on 31 August 1979.

Though I find her musicianship even more supremely expressed in this recording, made much later in life. As an encore in Budapest she plays Schubert’s Impromptu no. 3, Opus 90 in G Flat Major. She really is one with that piano, without the slightest need to perform histrionic gestures.

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Tohu va-Vohu

‘In the beginning’, we read in Genesis 1, ‘the earth was without form and void’. What that might have been like is beyond the ken of most of us. We get tantalising impulses, however, in a recently recovered interview from 1964 with Fr Georges Lemaître. The priest-physicist, one of the first to formulate a theory of the ‘Big Bang’, insists that ‘the beginning is so unimaginable, so different from the present state of the world’ that we must first of all abstract from the image of the world as (we think) we know it: ‘there is a beginning […] in multiplicity which can be described in the form of the disintegration of all existing matter into an atom. What will be the first result of this disintegration, as far as we can follow the theory, is in fact to have a universe, an expanding space filled by a plasma, by very energetic rays going in all directions. Something which does not look at all like a homogeneous gas. Then by a process that we can vaguely imagine, unfortunately we cannot follow that in very many details, gases had to form locally; gas clouds moving with great speeds…’

You can find the video here, a transcript here.

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Free Before Power

A review article by Josh Cohen mentions an incident from Freud’s life that was unknown to me. It occurred when Freud, subject to keen attention from the Nazis since the Anschluss, was at last persuaded to leave Vienna on the Orient Express in June 1938.

‘Freud’s late and deeply ambivalent recruitment to the plan of escape often inspires a joint sense of frustration and respect. How, for example, could he have been so reckless as to ask the Nazi official awaiting his forced signature (on the document attesting to the “respect and consideration” shown him by the Gestapo) “whether he could add one sentence: ‘I can heartily recommend the Gestapo to anyone’”? The quip risked instant sabotage of the plan; witnesses attest to the fury on the face of the officer. Still, it is hard to hear this snatch of sharp gallows humour without feeling a wave of admiration.’

May the admiration one feels grow into fortitude.

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Learned Levites

I happen to own a life of St Francis de Sales published in 1928 by Eugène Julien, bishop of Arras. It carries the epigraph, ‘A mes prêtres, ce beau visage de Prêtre’, ‘To my priests I propose this beautiful type of a Priest’. How we need beautiful examples of people whose holy lives we desire to emulate! For a bishop to put forward such an example is a truly pastoral initiative. When King Henry IV offered Francis de Sales preferment that would take him from Geneva to a wealthier see, he replied: ‘Sire, I pray Your Majesty to forgive me, but I cannot accept his offer. I am a married man. I have married a poor woman, and I cannot leave her for one who is richer.’ Herein lies a whole theology of episcopal ministry. To his priests St Francis said: ‘It is not enough for clerics to strive to be holy; they must also become learned in the science of their state. In priests, ignorance is more to be feared even than sin, for by ignorance one does not merely lose oneself, one dishonours, disgraces the priesthood. […] In a priest, learning is the eighth sacrament of the ecclesiastical hierarchy. The greatest misfortunes of the Church have come when the ark of learning has been found in other hands than those of the Levites.’ Certain Levites now seem to disagree. All the more wholesome, then, is the saint’s admonition.

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Through Fog

At a time when much about Russia inspires fear, indignation, and rage, it is important to remember that other Russia of deep humanity and openness. It does me good to revisit Yuri Norstein‘s exquisite animation Hedgehog in the Fog, a parable that does not admit straightforward interpretation. It is multi-layered and complex, yet utterly simple. It speaks to us of anxiety, of genuine peril, of unexpected allies, of the joy of reunion in friendship, and of the fidelity and affection that can be held by a jar of raspberry jam. We all go through periods when we can’t understand where we’re going; when we seemingly can’t even see our own feet on the path. Norstein said of this film: ‘Each day, Hedgehog goes to see Bear, but once he walks into the fog and comes out of it changed. This is a story about how, under the influence of circumstances beyond our conscious ken, our habitual state can suddenly turn into a catastrophe.’

Yet the catastrophe is not final. Do the stars not, at then end, shine even more brightly for what Hedgehog has been through?

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The Sense of It All

Admirably, His Beatitude Sviatoslav Shevchuk continues his daily addresses to the faithful of Ukraine and to people of good will everywhere. Yesterday he uttered this cry: ‘We want to be heard in different corners of the globe, for people to hear that Ukraine is suffering, Ukraine is crying, and we are in pain.’ Yet he does not permit himself, or us, to get stuck in introspective fascination with pain. His overarching concern is to ‘discover the meaning of our Christian existence’ in the light of Christ’s mystery and on the basis of historical reality. Contemplating the sacrament of baptism, Shevchuk cites Chrysostom: ‘Let us imagine a golden cup that was damaged. No matter how it is repaired, it will always be visible that it was damaged. What must be done to remove any sign of past defects from that cup? It must be remelted, put into the fire again, remelted again, given the shape of the same cup, but it will now be new. It will have the same piece of gold, the same shape of the cup, but it will be taken out of the fire as new, it will experience a new creation and a new birth.’ To this re-making we are called. Our world needs to be made new in Christ. With the Major Archbishop we can pray: ‘Heavenly Father, grant us Christians of the third millennium to discover our deep divine sonship.’ Thus, only thus, shall we find the lasting source of justice, of peace.

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