Decisive choices

Pope Francis        ✔ @Pontifex

Dear young people, do not be afraid of making decisive choices in life. Have faith; the Lord will not abandon you!

Pope Francis on prayer

From the close of the interview: 

“I pray the breviary every morning. I like to pray with the psalms. Then, later, I celebrate Mass. I pray the Rosary. What I really prefer is adoration in the evening, even when I get distracted and think of other things, or even fall asleep praying. In the evening then, between seven and eight o’clock, I stay in front of the Blessed Sacrament for an hour in adoration. But I pray mentally even when I am waiting at the dentist or at other times of the day.

You cannot bring home the frontier

The Pope on frontiers, also from the interview. This is a good gloss on what I've tried to get at earlier in the Pope's thought as it relates to the periphery (which in his earlier thought he seems to refer to as the frontier). [See the tag periphery below for earlier posts on the topic.]

"When I insist on the frontier, I am referring in a particular way to the need for those who work in the world of culture to be inserted into the context in which they operate and on which they reflect. There is always the lurking danger of living in a laboratory. Ours is not a ‘lab faith,’ but a ‘journey faith,’ a historical faith. God has revealed himself as history, not as a compendium of abstract truths. I am afraid of laboratories because in the laboratory you take the problems and then you bring them home to tame them, to paint them artificially, out of their context. You cannot bring home the frontier, but you have to live on the border and be audacious.”

And he links the frontier/periphery, again, with the poor: 

“When it comes to social issues, it is one thing to have a meeting to study the problem of drugs in a slum neighborhood and quite another thing to go there, live there and understand the problem from the inside and study it. There is a brilliant letter by Father Arrupe to the Centers for Social Research and Action on poverty, in which he says clearly that one cannot speak of poverty if one does not experience poverty, with a direct connection to the places in which there is poverty. The word insertion is dangerous because some religious have taken it as a fad, and disasters have occurred because of a lack of discernment. But it is truly important.

Pope Francis's favorite artists

Also from the big interview (see last post for link). This list I found quite impressive.

“I have really loved a diverse array of authors. I love very much Dostoevsky and Hölderlin. I remember Hölderlin for that poem written for the birthday of his grandmother that is very beautiful and was spiritually very enriching for me. The poem ends with the verse, ‘May the man hold fast to what the child has promised.’ I was also impressed because I loved my grandmother Rosa, and in that poem Hölderlin compares his grandmother to the Virgin Mary, who gave birth to Jesus, the friend of the earth who did not consider anybody a foreigner.

“I have read The Betrothed, by Alessandro Manzoni, three times, and I have it now on my table because I want to read it again. Manzoni gave me so much. When I was a child, my grandmother taught me by heart the beginning of The Betrothed: ‘That branch of Lake Como that turns off to the south between two unbroken chains of mountains....’ I also liked Gerard Manley Hopkins very much.

“Among the great painters, I admire Caravaggio; his paintings speak to me. But also Chagall, with his ‘White Crucifixion.’ Among musicians I love Mozart, of course. The ‘Et incarnatus est’ from his Mass in C minor is matchless; it lifts you to God! I love Mozart performed by Clara Haskil. Mozart fulfills me. But I cannot think about his music; I have to listen to it. I like listening to Beethoven, but in a Promethean way, and the most Promethean interpreter for me is Furtwängler. And then Bach’s Passions. The piece by Bach that I love so much is the ‘Erbarme Dich,’ the tears of Peter in the ‘St. Matthew Passion.’ Sublime. Then, at a different level, not intimate in the same way, I love Wagner. I like to listen to him, but not all the time. The performance of Wagner’s ‘Ring’ by Furtwängler at La Scala in Milan in 1950 is for me the best. But also the ‘Parsifal’ by Knappertsbusch in 1962.

“We should also talk about the cinema. ‘La Strada,’ by Fellini, is the movie that perhaps I loved the most. I identify with this movie, in which there is an implicit reference to St. Francis. I also believe that I watched all of the Italian movies with Anna Magnani and Aldo Fabrizi when I was between 10 and 12 years old. Another film that I loved is ‘Rome, Open City.’ I owe my film culture especially to my parents who used to take us to the movies quite often.

“Anyway, in general I love tragic artists, especially classical ones. There is a nice definition that Cervantes puts on the lips of the bachelor Carrasco to praise the story of Don Quixote: ‘Children have it in their hands, young people read it, adults understand it, the elderly praise it.’ For me this can be a good definition of the classics.”

God is a surprise

From the recent big interview with the Pope: 

"God is encountered walking, along the path. At this juncture, someone might say that this is relativism. Is it relativism? Yes, if it is misunderstood as a kind of indistinct pantheism. It is not relativism if it is understood in the biblical sense, that God is always a surprise, so you never know where and how you will find him. You are not setting the time and place of the encounter with him. You must, therefore, discern the encounter. Discernment is essential."

Processes, spaces, peripheries, horizons

Another fascinating and overlooked quote from the pope's interview: 

"We must not focus on occupying the spaces where power is exercised, but rather on starting long-run historical processes. We must initiate processes rather than occupy spaces. God manifests himself in time and is present in the processes of history. This gives priority to actions that give birth to new historical dynamics. And it requires patience, waiting."

This is a rather cryptic comment. I am intrigued how Pope Francis's rejection of occupying space links up rather well with his concept of peripheries. A periphery is a boundary--it is a line, a limit, a demarcation. A periphery is not a space. It is a vector, a velocity and direction--in other words, a process. A periphery is the edge of space. Occupation of space, control of power, appears to win out in the present moment, but over time, historical processes displace spaces. So God acts in history as a vector, rather than occupying a space.

I think to understand this comment more fully, we need to turn to a comment the pope made earlier in the interview when referring to St. Ignatius:

"I was always struck by a saying that describes the vision of Ignatius: non coerceri a maximo, sed contineri a minimo divinum est (“not to be limited by the greatest and yet to be contained in the tiniest—this is the divine”)....it is important not to be restricted by a larger space, and it is important to be able to stay in restricted spaces. This virtue of the large and small is magnanimity. Thanks to magnanimity, we can always look at the horizon from the position where we are. That means being able to do the little things of every day with a big heart open to God and to others. That means being able to appreciate the small things inside large horizons, those of the kingdom of God."

St. Ignatius

Of course, without saying it, Pope Francis is referring to the logic of the Incarnation here. God is not limited by the greatest things (God is greater than the universe) and yet he is contained in the tiniest (God emptied himself to become a baby in a manger). But it is also the logic of God's essence. It is the interplay of God's transcendence (He is infinitely above and other than all things) and his immanence (He is more intimate to all things than they are to themselves). As Augustine has it: God is more intimate to me than my innermost self and higher than my uppermost self--interior intimo meo et superior summo meo (Confessions, 3.6.11). God is not limited by the greatest spaces, and yet he is in a sense contained in the tiniest. How is this the case? Oddly enough, Thomas Aquinas seems to suggest that God is immanent because he is transcendent. God's transcendence or infinity (his being-esse, his comprehension all perfections) is the ground of all created being that participates in God's esse (i.e., His act of being). And so God is in all because he is above all.

If that confuses you, it should. Check out the Summa (I, 7-8).

In the Incarnation, God reveals in concrete terms what he already shows forth in his essence--that the God who is above all is also in all and present to all. In the Incarnation, this truth takes on a vivid reality. The God who is not subject to time assumes a human nature in time. And he does so in a way that spurns occupation of space, that is, possession of power. God knows that possession of space is static while processes are dynamic. In his utter poverty, Jesus initiates a historical process that changes the world. He changes the vector of history.

Incarnation window from Chartres Cathedral.

The Pope then brings all of this high-flying theology down to earth. The spiritual takeaway from the logic of Incarnation, the dynamics of God's metaphysical relationship with creation, and the rejection of occupying space is this: we can "appreciate the small things inside large horizons". 

Again, the theme of peripheries! A horizon: the boundary between earth and heaven, the mutual limit of each domain, the space in which earth becomes heaven and heaven becomes earth (here again we find the logic of Incarnation and Sacramentality). If the horizon of our life, the eschatological orientation of being, is the Kingdom of God, then all of our actions, even the smallest, can have eternal significance. 

In fact, we could say that the more meaningless our actions seem, the greater significance they have. This is the case because small actions, actions on the periphery (as opposed to space-occupying actions) are God's privileged channels for changing the world. Indeed, precisely because an action seems so small, there are great opportunities in it for love. Why? Because love is humble; it does not seek aggrandizement. To love when no one is looking, when there is no reward on the other end, when choosing not to love would be so easy--it is then that love counts the most, because it is then that love gives freely and purely.

Let's ask St. Therese for light on this point, whose feast day we celebrated recently. Mother Teresa, who took her name from Therese, looked upon her as a guide to the spiritual life. A good summary of Mother's teaching (although I can't verify that she ever said this sentence word for word) is this maxim commonly attributed to here: We can do no great things, only small things with great love. 

The Little Flower

Making a mess

Pope Francis on religious life (from the recent big interview):

“Religious men and women are prophets,” says the pope. “They are those who have chosen a following of Jesus that imitates his life in obedience to the Father, poverty, community life and chastity. In this sense, the vows cannot end up being caricatures; otherwise, for example, community life becomes hell, and chastity becomes a way of life for unfruitful bachelors. The vow of chastity must be a vow of fruitfulness. In the church, the religious are called to be prophets in particular by demonstrating how Jesus lived on this earth, and to proclaim how the kingdom of God will be in its perfection. A religious must never give up prophecy. This does not mean opposing the hierarchical part of the church, although the prophetic function and the hierarchical structure do not coincide. I am talking about a proposal that is always positive, but it should not cause timidity. Let us think about what so many great saints, monks and religious men and women have done, from St. Anthony the Abbot onward. Being prophets may sometimes imply making waves. I do not know how to put it.... Prophecy makes noise, uproar, some say ‘a mess.’ But in reality, the charism of religious people is like yeast: prophecy announces the spirit of the Gospel.”

Word cloud of the most common words in the prophetic books.

The gaze of love

Pope Francis visited Sardinia on Sunday and celebrated Mass at the sanctuary of Our Lady of Bonaria. The text of his homily included this beautiful reflection:

"Today I have come among you, indeed we have all come together, to meet the gaze of Mary, because there, there is something like a reflection of the gaze of the Father, which made her the Mother of God, and the look of the Son on the Cross, which made her our Mother.

The gaze of Mary, the Pope tells us, retains something of the gaze of the Father and Son. To accept the gaze of the lover--as Mary accepted the gaze of God in the Father, Son, and Holy Spirit--is already to be changed, because it is in the gaze of the lover that the beloved recognizes her own value and dignity.

And to come to a truer recognition of our own worth is to more truthfully know ourselves. So we come to a knowledge of ourselves through the love we receive from others. That is why to fall in love, to go out of yourself by living for another, is the only path by which we finally become ourselves. This, precisely because we exist only in relation to others. I am who I am and become who I am only in relation to others--by being a son, a brother, a friend, a student, a colleague, etc. 

The ultimate love, the ultimate gaze that draws us most fully out of ourselves--and in liberating us from ourselves finally brings us to ourselves...this is the gaze of God, the love of God. It is through the gaze of God that the Church, that the soul, arrives at a recognition of her infinite value, her infinite potential...and arrives at a recognition of her vocation: to live with God. 

Pope Francis continues his reflection:  

And with that gaze Mary is looking upon us today. We need her tender look, her maternal gaze that knows us better than anyone else, her gaze full of compassion and care. Mary, today we want to say to you: Mother, look upon us! Your gaze leads us to God, your look is a good gift from the Father, who awaits us at every turn of our journey; it is a gift from Jesus Christ on the Cross, who takes upon Himself our suffering, our struggles, our sin.

How is it that Mary knows us better than anyone else? Because she knows our vocation, to live with God. And she knows the dignity and beauty of that vocation because she already beholds God as he is. 

Through Mary we can realize our vocation, by meeting the Father and the Son. And Mary is willing to give that love to us, since she knows that to be in love is to share that love with others, just as Christ's whole life was a sharing the love of the Father with the world. Amor tendit in alterum. Love tends toward another--love gives. We must strive to meet the source of all love:

And in order to meet this loving Father, today we say: Mother, look upon us! Let us all say it together: Mother, look upon us! Mother, look upon us!"

We cry out, too: Immaculate heart of Mary, pray for us! 

The mystery of repentance

Allegri's haunting setting for Psalm 51, David's great plea for repentance. It is an almost perfect expression of the heart's repentance. If at the Cross we encounter beauty itself--for the Cross is the revelation of divine love--then we encounter this beauty in the profoundest of ways when we open ourselves in repentance to this love. In our Confession, Calvary becomes present.

Let us examine ourselves. How have we offended Christ? Where do we need forgiveness? And in our joyful sorrow, let us turn to the Church's great gift to us, sacramental Confession. Our Lady will give us the strength to draw near to our Lord and beg his forgiveness. And we can be confident that he will grant it to us--not because we deserve it, but because Christ graciously wills it.

Recently Pope Francis reminded us that, "The confessional is not a torture chamber, but the place in which the Lord’s mercy motivates us to do better."

And as Mother Teresa would say, Confession makes us sinners without sin. 

How beautiful--to be a sinner without sin! 

We begin again, a new life.  

Dramatis personae

For me, there are four in particular:

1. Christ. The God-man. His love is the fulfillment of our deepest yearnings.
2. Our Lady. The God-bearer. The fastest path to union with Christ. 
3. Mother Teresa. The light. A luminous icon of Christ's thirsting love. 
4. Pope Francis. The new evangelist. Our guide to the peripheries. 

Sacred Heart of Jesus, have mercy on us, I trust in you!

Immaculate Heart of Mary, cause of our joy, pray for us!

Blessed Teresa of Calcutta, our dearest mother, pray for us!

The periphery beckons

I borrow the notion of peripheries from the thought of Pope Francis. At a pre-conclave meeting, then Jorge Mario Bergoglio delivered a speech (the text should be read in full), that outlined the dominant contours of his thought. Speaking of the need for apostolic zeal within the Church, Cardinal Bergoglio declared: "The Church is called to come out from itself and to go to the peripheries, not only geographical, but also existential: those of the mystery of sin, of suffering, of injustice, those of ignorance and of the absence of faith, those of thought, those of every form of misery." So we begin to see that by periphery, Pope Francis means the periphery of this world. And he sees the mission of the Church, the goal of its apostolic zeal and evangelistic fervor, as being most properly directed toward these peripheries. The Church finds its center, its identity, its life--at the peripheries of the world. 

The periphery is within and around us all. It is different for each individual and yet the same. For we all live under the dominion of sin and suffering. And we all yearn for redemption--for an invasion of grace--that breaks into our world and transforms the periphery, a place of death, into the place of life.

Christ is that life. To evangelize is to give life and joy to others by giving them Christ. The aim of this blog is to contribute to the discovery of the peripheries within and around us--to explore them, to bring them to light, to recognize them. And then to evangelize in that darkness: to proclaim Christ.