Monastery of the Holy Cross

Articles tagged with sacrifice

The “Crisis” of Candlemas

The month of February, despite its brevity, is full of critical liturgical celebrations. I use the word “critical” in a precise sense: “of, relating to, or being a turning point…” according to Webster’s. These turning points were somewhat more transparent in the old calendar, before the invention of “Ordinary Time.”

Giotto’s rendering of the Presentation

I invite you to consider the feast of the Presentation (or, as it is often traditionally called, “Candlemas”), which we just celebrated this past Tuesday. This celebration falls forty days after Christmas and is rich in symbolic associations. It is the Incarnate Word’s first visit to the temple—his temple. In the hymn at Lauds on February 2, we sang,

“Parentes Christum deferent,
in templo templum offerunt.”

”His parents carry the Christ;
in the temple, they offer the [true] Temple.

Aside from the obvious paradox in this poetic line, there is a quiet allusion to Christ’s Passion. Christ is brought to the temple as an offering, to be redeemed on the same mount where Abraham had nearly sacrificed Isaac to God. Not only that, but in referring to Christ as the Temple, the hymnist surely is reminding us of a different exchange. The new Temple of Christ’s Body is inaugurated and revealed through His death and resurrection [cf. John 2: 19-22].

The Magnificat antiphon at Vespers this evening (taken from the Benedictine lectionary for the office of Vigils) once again uses the word temple, but in yet a different sense. Here is the text in full, from 1 Corinthians 3: 16-17:

Do you not know that you are God’s temple and that God’s Spirit dwells in you? If any one destroys God’s temple, God will destroy him. For God’s temple is holy, and that temple you are.

According to the traditional four senses of Scripture, Herod’s temple is the “literal” temple, and Christ’s body is the temple in the “allegorical” or Christological sense. In this quotation, Saint Paul shows us the “tropological” or moral sense. “You are the temple of God! And the Holy Spirit dwells in you!” Thus, the procession on Candlemas, accompanying Christ to the temple, is, in a sense, a procession inward, to the temple that we are. We carry lighted candles, the illumination of the Holy Spirit, into our hearts where Christ wishes to abide.

Candlemas at the Monastery, February 2, 2020

Again, the beauty of this theological reality is accompanied by a serious challenge for us: that we strive to be more and more faithful to our baptismal vows. After all, in our baptisms, we died to ourselves, and we were conformed to Christ’s own Passion, that we might also be conformed to His Resurrection. If we are, with Christ, the temple of God, then we are also an offering to God. Let us, then, today, rededicate ourselves, to “present [our] bodies as a living sacrifice, holy and acceptable to God [Romans 12: 1].” In making this effort, we will undoubtedly discover various resistances to this spiritual renewal, and this in turn will help us to craft a realistic and effective ascetical plan for Lent, only eleven days away.

The world needs spiritual pioneers more than ever. Let us accept God’s invitation and join the saints’ procession to the final temple (the “anagogical” temple), the Church Triumphant in heaven.

Salvation Is Not From This World

[The following is the homily that I preached at the Solemn Profession of Br. Anthony Daum, OSB, on Sunday, January 17, 2021]

At the moment, in the midst of so much uncertainty, even turmoil, there would seem to be nothing more irrelevant than a solemn monastic profession in a small monastery. Of course, anyone who knew Abraham as he set off from the city of Ur [Genesis 12; first reading today] would have felt that his life was irrelevant to the fate of the superpowers of the day, Babylon and Egypt. For that matter, scarcely any first-century Roman of any importance would have seen a group of a dozen Jewish ex-fishermen being of any relevance to the future of the Roman Empire.

In the gospel of Luke, Jesus warns us not to judge events and persons by worldly standards: “What is exalted among men is an abomination in the sight of God [Luke 16: 15].”

So what might be the meaning of our Brother Anthony’s intention to abandon himself to God in the monastic life, and its relevance to us who are gathered here as witnesses?

God made us for Himself, and this means that we have a capacity for God, the capax Dei, as the Latin theologians would put it. This is an amazing, almost unbelievable reality. But it does correspond to our deepest longings. Saint Augustine says that because we are made for God, our hearts are restless until we rest in Him.

Our capacity for God means that our desire is potentially infinite. Any attempt to satisfy ourselves through material comfort, political power, or even good health will fail at some level. Not only that, but any finite thing or condition I obtain still leaves an infinite distance between my desire and its satisfaction.

The temptation for many of us today is to double down on our efforts to secure finite goods, or to fear their loss. This produces no small amount of anxiety; we encounter the interior abyss meant to be filled with divine life and try to fill it with perishing things. In our present world, we have no lack of perishable things dangled before us, promising a relief to our anxiety. And not only that; politicians promise safety, prosperity, and civility. Or, in our contemporary situation, it is perhaps just as likely that politicians warn us that we will lose safety, prosperity, and civility if we vote for the other side.

But whatever is promised to us as a salve for our infinite desire, this promise is ultimately vain. And so it is that our Lord, as well as His disciple Saint Paul, urge us to rethink, to reassess our priorities and desires, to be renewed in our minds and see as God sees.

Far from urging us to a safe and prosperous life, Jesus teaches us that we must lose our lives in order to gain them [Matthew 16: 24-27; today’s gospel]. Just before He gave this teaching, our Lord rebuked Saint Peter for clinging to a worldly mode of thought: “Get behind me, Satan!…you are not on the side of God, but of men [Matthew 16: 23].”

What had Peter done to deserve this rebuke? He expressed a sense of scandal in the idea that the Messiah must suffer many things from the authorities, and to be put to death. And are we not all tempted to think like Peter? We often don’t like to think about the renunciations that God asks of us. Sometimes they seem entirely too difficult.

And yet, from another perspective, is not this truly the gospel, a word of hope and renewal? After all, if we were to rely on our own efforts to solve our present political problems, would we not be on the brink of despair?

What the gospel proclaims is that our salvation, the fulfillment of our desires, comes entirely from outside the flailing pandemonium of our world. All that God asks of us is to live in accordance with the promises we made at baptism, that moment when God’s infinite life was poured into our hearts from outside the world. In today’s Collect, the opening prayer after the Gloria, the Church shows us that solemn monastic profession is a sign that the sanctifying grace of baptism has been and is flourishing mysteriously in the life of this man. His yes to God is a sign of God’s quiet power at work in the world, calling us out of the world.

We will symbolize this dramatically when Brother Anthony lies prostrate beneath a funeral pall as we sing together the litany, invoking the presence of God’s saints who have triumphed before us and are united with us as members of Christ’s Body.

But let me again quickly shift perspective, that this way to God through self-abandonment is only open because God first entered our world as one of us. God comes from outside of this world to reveal to us that our homeland, that yearned-for place of rest and peace, is not found in this world. And if we seek peace, we must turn our eyes again and again to Jesus Christ and His saints. And we must have men and women willing to leave everything behind to show us how this is done, and to lead the way.

Thus our celebration today will move each of us closer to this new and purified world, mysteriously replacing the old world that is passing away, that world to which we cling so desperately as to make life miserable! Freed from the compulsion to seek satisfaction in things of this world, we will be fortified against the temptations to sin that come from anxiety about the world, the temptation to skimp on justice, to give in to anger and sadness, to seek escape in pleasures of the flesh. And as we point others toward our true home, toward genuine rest and peace, may we learn to embrace the sufferings that come with being in this land of exile, that our faith may bring us joy and consolation, and may win many others to Christ.

Understanding Christ’s Kingship

The concept of kingship, considered throughout history and in multiple cultural contexts, varies quite a bit. Contemporary Americans tend to equate kings with tyrannical figures wielding huge amounts of arbitrary governmental power, whether it be the power of taxation exercised unhappily by George III at the expense of the Colonies, or the power of complete policy control as brandished by the Sun King, Louis XIV (“I am the state,” “L’état, c’est moi,” was his memorable way of expressing it).

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The Experience of Emotivism, Virtue, and Rationality

What d’ya say? Let’s move the discussion about emotivism out of the abstract and into the concrete. What is it like being an emotivist? How do I know when I’m acting like one?

I decided to take up this topic once again because of three separate instances in the past week or so. The first one directly involves me. I was preparing to go to the sacrament of confession. During my examination of conscience, I came upon an old, all-too-familiar sin. I’m tired of battling against it, occasionally discouraged by my inability to make much apparent progress. But what happened next was interesting. I noticed that there was a very subtle stirring inside that suggested to me that what I needed to do was feel worse about this sin. And feeling really, really sorry, really upset with myself…well, I suppose the idea is that my behavior will magically change if I change my feelings.

Well, it doesn’t actually work for me. Does it work for you?

One of the looks of ritualized contrition.

One of the looks of ritualized contrition.

Once you start thinking about this meme, you find it all over. We try to convince each other of our sincerity (especially when we let each other down) by furrowing our brow, biting our lip, getting bleary-eyed. The template for this in my world will always be President Clinton. This is not a criticism of the ex-President. When he felt our pain and acknowledged “not feeling contrite enough,” he was doing what a leader should do–in an emotivist world. Media figures and fellow politicians wanted to make sure that he felt bad, and he needed to make sure that we knew that he felt bad. And it’s become something of a public ritual ever since. When a celebrity (Lance Armstrong, Tiger Woods, Paula Deen) messes up, he or she is expected to go on camera and exhibit signs of sorrow.

What other route might there be? Keep in mind that contrition is a condition of absolution in the sacrament of penance. So there is nothing wrong with the feeling itself. It can be a sign of a healthy conscience. The difficulty is that these feelings may or may not actually have an effect on future behavior. If you’ve ever dealt with (or are an) an alcoholic, you know this. Caught lying, the addict may well feel completely miserable and sorry. But the lure of alcohol and drugs typically overrides the feelings eventually. So generating correct feelings is insufficient for changing behavior.

What I recommend instead is truth and preparation. By truth, I mean what twelve-step programs mean by steps four and five: making a searching and fearless moral inventory of ourselves and stating the exact nature of our wrongs. By preparation, I mean that we learn what situations trigger our disobedience, and make a decision to act contrary to our inclinations when temptation presents itself.

Let me give another concrete example of emotivism.

A common complaint about liturgy is that those attending “don’t get anything out of it.” This sort of rhetoric tempts pastors to make the liturgy more interesting, to see it as a service that they provide to consumers whose desires need to be accounted for. And what are the consumers hoping “to get out of” the liturgy? I can’t say for certain in every instance, but I can speak from my own youthful experience. I thought that church ought to make me feel better about myself, others and the world, that it should inspire me to be a better person. I should walk away from the liturgy with different feelings. This is how many of us gauge the effectiveness of many, if not most, public and private encounters. Success means feeling good, and feeling crummy means that we are doing something wrong.

But does it? This is a highly questionable idea.

Marsalis with another consummate pro, Renee Fleming. There are many hours of dull, hard work behind their effortless musicality.

Marsalis with another consummate pro, Renee Fleming. There are many hours of dull, hard work behind their effortless musicality.

When I was studying to be a professional musician, I typically practiced three or four hours at the piano every day by myself. I did not enjoy this for the most part. Wynton Marsalis likes to refer to practice as The Monster. Every day, musicians have to get out of bed and confront the monster and slay it. The payoff comes when, after years of slaying monsters, one plays the trumpet like Wynton Marsalis or sings like Renee Fleming. In the meantime, though, one must act contrary to one’s feelings, rather than taking feelings as any kind of objective measure of one’s moral state.

Similarly, in a marriage, when a spouse becomes debilitatingly ill or a child develops a major behavioral issue, dealing with this situation will often require mastering one’s immediate feelings of disgust at sickness, resentment at having to set aside personal goals, and fear that things may spiral out of control. These feelings must be opposed because to give in to them would be to act wrongly, to fail in one’s duties and responsibilities to others. Nursing an ailing loved one can be exhausting, no fun at all. But it is beautiful. When we witness this kind of sacrifice, we recognize it as true and good as well. But to accomplish this sacrifice, we must be prepared to act contrary to our feelings, rather than having our feelings somehow demand of others some kind of compliance (as is the case when we want to “get something out of the liturgy”).

These kinds of routine decisions to act in accord with the truth, with the demands of beauty and goodness, change us into different persons. Our identities become completely wrapped up in the repeated good action, and we become virtuoso trumpeters or faithful spouses, beloved brothers. We have become virtuous, having the ability (Latin: virtus) to choose the truly good, the truly beautiful even when others can’t see it. Here’s the hitch. As we are changing, we are likely at times, perhaps often, to feel “inauthentic.” That is to say, we will miss our old selves. What it’s actually like to be a virtuoso or a faithful spouse is at first an unfamiliar experience and requires us to act in ways that feel insincere.

In an emotivist world, the great sins are inauthenticity and insincerity, the great virtues sincerity and authenticity. Thus, it is difficult for an emotivist to make any headway in any kind of human excellence. Let me end with a quote from Lionel Trilling on what this might mean [emphasis added]:

“At the behest of the criterion of authenticity, much that was once thought to make up the very fabric of culture has come to seem of little account, mere fantasy or ritual, or downright falsification. Conversely, much that culture traditionally condemned and sought to exclude is accorded a considerable moral authority by reason of the authenticity claimed for it, for example, disorder, violence, unreason.”

 

“A Sacred Action Surpassing All Others”

Greater love has no man than this, that a man lay down his life for his friends. You are my friends…

Christ worked many wonders during His earthly life, demonstrating a great compassion and tender-heartedness for the poor, the grieving, the sick and neglected. These were signs of God’s love for humankind, to the very least of the Lord’s sisters and brothers.

The Communion of the Apostles

The Communion of the Apostles

Yet on our Lord’s own words, the greatest act of His love was not any of His acts of teaching, healing, or even raising from the dead. Rather, all of these signs of love point to His supreme act of love, laying down His life for His sheep. There is no greater love than this act of self-abandonment. “For this reason the Father loves me, because I lay down my life [John 10: 17].”

The liturgy of the Church, according to Sacrosanctum concilium (the constitution on the liturgy of the Second Vatican Council), is an exercise of Christ’s high priesthood. That is to say, it is a re-presentation of this supreme act of love. We who are His Body, enter into this act of self-offering to the Father for the sake of the world when we enter into the liturgy. Here is a quote from paragraph 7:

Every liturgical celebration, because it is an action of Christ the priest and of His Body which is the Church, is a sacred action surpassing all others; no other action of the Church can equal its efficacy by the same title and to the same degree. [emphasis added]

This superlative construction parallels our Lord’s own words that the greatest love consists in the laying down of one’s life for one’s friends. Can it be that our celebration of the liturgy is this action, is this love?

Answering that question depends on active participation. I don’t mean this in the sense in which it is frequently taken, that everyone at the liturgy needs to be speaking, gesturing, helping at the altar, and so on. The Actor is Jesus Himself, not us; we are strictly participants, and we participate–take part–in our “spiritual worship [Romans 12: 1]” when we see, with spiritual eyes, what is actually taking place at the liturgy and its implications for how our lives must change, that we become the sorts of persons who show compassion for the poor, the grieving, the sick and the neglected.

Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.

Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.

That is to say, in the liturgy “we live Christ,” we are conformed to Christ and become His crucified and resurrected Body. The acts of service that flow from becoming Christ are always a function of being sent, being Apostles who have witnessed the Lord’s sacrifice and resurrected Presence, and wish to point others to this same reality. Just as our Lord’s earthly ministry is meant to help us understand the meaning of His sacrifice on the Cross and point to it, but cannot replace it, our loving service of others must flow from our encounter with Christ at the Cross (meaning at the liturgy), and must be a sign to others to come to believe in the saving power of God in Jesus Christ. Our loving service should draw others to the liturgy (e.g. first of all baptism). This is what the Church means when she says that the Eucharist (the central act and meaning of all of the liturgy) is the “source and summit of the Christian life [CCC § 1324; “fount and apex” as Lumen gentium 11 puts it].”

It remains for us to broaden and deepen our understanding of the liturgy. I have been reflecting mostly on the deepening part over the past several weeks. What do I mean by broadening? I will answer this question in the next post, God willing.

In Memory of Francis Cardinal George 1937-2015

Until this past November, I had served my entire monastic life under one bishop. We Chicagoans have been blessed with unusual stability in our leadership. The careers of Cody, Bernadin and George spanned the half century since the closing of Vatican II, and their three careers, in some ways, illustrate how the Church has gradually come to grips with the challenges issued by the Council Fathers.

Cardinal George won me over when, in his first interview with the Chicago press, he said (I paraphrase), “The faith isn’t liberal or conservative, it’s true.” And he continued to generate a wealth of penetrating insights throughout his time as Archbishop. He may best be remembered for his ‘martyrdom’ quote:

I expect to die in bed, my successor will die in prison and his successor will die a martyr in the public square. His successor will pick up the shards of a ruined society and slowly help rebuild civilization, as the church has done so often in human history.

Behind the many bon mots was someone who did not set out to be a wordsmith or copy writer. I had the pleasure of spending time with him in various contexts, usually big meetings, but occasionally just visiting, catching up on things, discussing the needs of the Church and especially religious life (it is often forgotten that he was a religious). Cardinal George was a man of deep faith, and this faith informed all of his thinking and gave it a marvelous consistency, a thoroughness that was quite rare. His sayings had solidity because they were deeply rooted in the conviction that the Faith is True. There were few ‘loose ends’ to the weave of his wide ranging thoughts. His homilies were frequently short, diving directly into the heart of the matter, connecting the gospel and current events. At the annual Archdiocesan meetings with religious leadership, he always set aside the last ninety minutes for a free-form question and answer period. He was not afraid of tough questions and in this forum at least, he never gave the ‘political’ answer (he learned from hard experience that this dodginess was unfortunately needed when dealing with a hostile media). He was amazingly well informed and prepared. Almost no questions took him by surprise. There was again no fear or defensiveness in this preparation: he paid attention to developments at all levels of the Church because he cared about her members.

This is the aspect of his life that will almost certainly arise in the media coverage and the reminiscences that we will be able to read in the coming days. He was a genuine pastor, who laid down his life for his sheep in imitation of the Lord Whom he served. He made a point of reaching out to our community when we went through some difficult times. He agreed to celebrate Mass here when I was installed as Prior three years ago, and he gave a fantastic homily in which he used the readings and the Rule of Saint Benedict to connect the monastic life and evangelization (when did he have time to read through the Rule in preparation?).  One of my favorite memories of him came about quite accidentally. We happened to be in an elevator together leaving some kind of fund raising event. Thinking like the introvert that I am, I asked him if he ever got worn down by having to visit with big groups of people. “No,” he said thoughtfully, “I love being with the people. It’s the two hours of paperwork I have to finish before going to bed that tires me out.” This was at about ten at night.

Time and again, though, I saw the truth in his claim that he loved to be with the people. This was especially impressive because standing for long periods of time could be painful for him, and one rarely saw evidence of this as he smiled and asked questions. He frequently made a point of thanking others for their service to the Church, however humble that service might appear. And he was genuine in this gratitude.

A final part of his legacy that has received a bit more attention of late is his love of the liturgy, and the steps he took to make sure that the style of celebration was congruent with the realities celebrated. In this, our community felt very close to him. Our founders spent several years in the missions, during which time they recognized the necessity of a well-celebrated liturgy to the goal of evangelization. Had he had a similar experience in his years as a missionary? However it came about, one of his first big decisions upon arriving back in Chicago was to found the Liturgical Institute. He was also instrumental in seeing through the new English translation of the Roman Missal. He was criticized for making his preferences known to individual priests, but this is part of the job description of a bishop–he is the high priest of the diocese, and the presbyters are merely his assistants, authorized to celebrate the sacraments in his absence. His own presidential style was consistent with his character: reverent, understated, but confident.  This confidence derived not from his famous intellectual gifts, but from the conviction that Jesus Christ is our Savior, that He loved us and gave His life for us, and continues to transform our lives and be with us through the sacraments.

May our God be praised for the gift of the Cardinal’s time with us, for his many sacrifices on our behalf, and for always raising up shepherds for His Church! And may our departed shepherd enter into the joy of his loving Master.