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"Today the concept of truth is viewed with suspicion, because truth is identified with violence. Over history there have, unfortunately, been episodes when people sought to defend the truth with violence. But they are two contrasting realities. Truth cannot be imposed with means other than itself! Truth can only come with its own light. Yet, we need truth. ... Without truth we are blind in the world, we have no path to follow. The great gift of Christ was that He enabled us to see the face of God".Pope Benedict xvi, February 24th, 2012

The Church is ecumenical, catholic, God-human, ageless, and it is therefore a blasphemy—an unpardonable blasphemy against Christ and against the Holy Ghost—to turn the Church into a national institution, to narrow her down to petty, transient, time-bound aspirations and ways of doing things. Her purpose is beyond nationality, ecumenical, all-embracing: to unite all men in Christ, all without exception to nation or race or social strata. - St Justin Popovitch

Friday, 5 November 2010

[Irenikon] This is very hopeful, on several counts..

Priesthood calls two Carmelite monks to deeper service

By Dan Rossini

New Ulm, Minn., Nov 4, 2010 / 06:05 am (EWTN News)
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Denver Bishop James D. Conley imposes his hands on Father Michael Mary of the Trinity, a Carmelite monk, ordaining him to the priesthood / Photo Credit: Dan Rossini
Two Carmelite monks of the Immaculate Heart of Mary monastery near Clark, Wyo., were ordained to the priesthood on Oct. 15, at St. Mary’s Cathedral in Cheyenne.
During the ordination Mass, Auxiliary Bishop James D. Conley of Denver placed his hands and uttered the words of the sacrament on Brother Michael Mary of the Trinity, M. Carm., and Brother Joseph Marie of Jesus, M. Carm., before family, friends and well-wishers who packed the church.
The three-hour long ordination Mass, celebrated in the Extraordinary (Tridentine) Form of the Roman Rite, included chant and polyphony sung by a schola from Wyoming Catholic College in Lander.
In his homily, Bishop Conley called the monks’ ordination day “an historic day in the life of the Church, in the life of this new monastic community, in the life of the Diocese of Cheyenne, Wyoming, and in the life of the world.”
“It is obvious that the Lord is about a great and serious work here,” he said, “for he has touched the hearts of many other young men, whom we see here today … who have answered his call to serve in this great adventure of love.”
The twofold vocation of the new priests will involve teaching, sanctifying and leading their brother monks to follow the Carmelite charism, a life “of prayer, solitude, penance, and strict observance in separation from the world” and “dedicated to interceding for the Church and to the world,” according to the bishop.
The two new priests, having completed their theology studies at Our Lady of Guadalupe Seminary outside of Lincoln, Neb., this spring, are the first priestly ordinations for the Wyoming Carmelite monks. They join Prior Father Daniel Mary of Jesus Crucified, M. Carm., in providing spiritual care for the community’s 19 members.
Bishop Conley said that the new monastery of Carmelite monks, who seek to perpetuate the charism of the Blessed Virgin Mary by living a life inspired by the primitive Carmelite rule and the ancient monastic observance “is cause for great rejoicing in Holy Mother Church.”
He pointed out that the ordination occurred on the anniversary of the community’s founding, Oct. 15, 2003. On that day, Brother Michael Mary was clothed with the Carmelite habit and became a novice, joining Father Daniel Mary as co-founder. Brother Joseph Marie joined the two as a postulant on July 16, 2004, the feast of Our Lady of Mount Carmel, and entered the novitiate on Dec. 8 of that year.
At Father Michael Mary’s first Mass the next day, at which Father Joseph Marie served as deacon, Father Daniel Mary exhorted the new priests to never forget that they had lain down their lives in union with Christ, just as they had lain prostrate on the cathedral floor at their ordination.
“If you truly lay down your life in union with Our Lord Jesus Christ, your life has to be in union with his on the cross, especially as Carmelite priests,” he said. “Our priests, as monks, are to be victims in union with Christ. We are to lay down our lives in union with him.  Insofar as we lay down our lives in union with him, to that degree we will have power in our priesthood.”
He explained that there would be times the new priests would feel the burden of the priesthood. “When one person after the next is demanding our time, we might just want to say, ‘Hold it! Stop! I can’t take it anymore.’” But the more they give, he said, the more our Lord and our Blessed Lady will fill them up. “They will give you the strength to be a holy priest,” he said.
Father Daniel Mary stressed the importance of priests being devoted to the Blessed Virgin Mary. “Never turn away from Our Lady, never forget her in the priesthood, always run to her to be united with her, because she will give you the power, the strength to be holy priests, to be effective priests, and to do all things out of love for the children of God,” he said.
In an interview later that day, he described the great gift the two new priests would be to the community. “Our Lord has blessed me with two of the best men to be leaders of the order,” he said. “Our Lady handpicked these men for this great work of formation for our community.”
Father Michael Mary has been appointed novice master, taking responsibility for the formation of both postulants and novices. He will provide them with instruction on the Carmelite charism, their rule, their constitutions, and the works of their saints, especially St. Teresa of Avila and St. John of the Cross.
“He has a real talent for getting into the novices’ souls and pulling out all the things that impede their growth. And he does it by love,” said Father Daniel Mary. “He wants them to become holier. He’s not afraid to point out the faults of the novices – which is a good quality to have in a novice master. It’s kind of like Our Lady’s spiritual boot camp.”
Father Michael Mary, 31, was born Michael Wright, the ninth of 11 children of Jack and Florence Wright of Minneapolis. He grew up in Visitation Parish, Minneapolis, and graduated from Trinity High School, Bloomington, Minn., before spending two years at Christendom College, Front Royal, Va.
Though he always hoped to become a priest, Father Michael Mary said that he had to pursue his Carmelite vocation first. “I really felt that I needed to be engrossed in Carmel before I even pursued the priesthood,” he said. “Some people had told me, before I entered Carmel, that maybe I should go and get some seminary done, or some schooling done, and that was always repulsive to me. I did some college, just as an interim thing after high school, but, you know, my first longing was to be in Carmel.”
He entered religious life on Oct. 1, 2000, as a postulant at the Hermitage of the Most Blessed Virgin Mary of Mount Carmel in Lake Elmo, Minn., where Father Daniel Mary was then novice master. Both left the order in October 2002 with the idea of founding a new Carmelite community.
Father Michael Mary explained that the call to the priesthood is something added to the vocation of a Carmelite monk. Many monks are lay brothers, whose lives are “in a sense more ideal as a Carmelite because they just do simple work, you know, manual labor,” he said.
The priesthood, he explained, is different. “It’s actually for the greater good of the community. … It’s something above and beyond the simple call to Carmel, because the priesthood is not about one’s own perfection, it’s about perfecting others. It’s about the salvation of others. It’s about serving others through the sacraments.”
Father Joseph Marie has been appointed junior professed master, taking charge of the formation of those monks that have made their temporary profession. “He has a lot of gifts in preparing brothers intellectually for the priesthood,” said Father Daniel Mary.
Father Joseph Marie, 34, was born Joseph Gibbons, the fourth of five children of Joseph and Barbara Gibbons.  The family made their home in Floral Park, N.Y., on Long Island, and attended Our Lady of Victory Church. He graduated from Hunter College of the City University of New York in 1998. He also joined the Carmelite monks at Lake Elmo, staying until early 2003.
Like Father Michael Mary, Father Joseph Marie said he heard God’s call to the priesthood at an early age. “When I was a little kid, I very much wanted to be a priest,” he said. “And then that desire, with the entry into teen years, disappeared. When I came back to really starting to live my faith, the desire for me wasn’t so much for the priesthood, but for consecrated life.”
He spent three years, from 1998-2001, at Our Lady of Guadalupe Seminary studying for the Priestly Society of St. Peter. “While I was there, though, that desire came back over and over again: the life of St. John of the Cross,” he said.
That desire, and the sense of his unworthiness for the priesthood, led him to leave the seminary and pursue a vocation as a Carmelite monk. Slowly the calling to the priesthood resurfaced.
“Father Prior thought that I would make a good priest, and encouraged me,” he said. “Following obedience over the years, I could see more and more that despite my reluctance, because of just being who I am, I could see that God was calling me to it.”
With “the gifts and graces of God,” he added, “at some point you just have to accept that he wants something better for you than you expect.”
Father Michael Mary made his permanent profession on Oct. 15, 2008, while Father Joseph Marie took his final vows on Sept. 8, 2009, the feast of the Birth of the Blessed Virgin Mary. 
Father Daniel Mary remarked that it was crucial to have the two new priests at this time because his community is growing so fast. He said that over 250 young men call or write to inquire about the group every year. With their 19th member joining them on Oct. 18, and an additional postulant planning to arrive by the end of the year, they are quickly approaching the capacity of their current residence.
The problem underscores the monks’ need to move as quickly as possible to their new property, a 2,500-acre deeded plot in the mountains northwest of Meeteetse, Wyo., east of Yellowstone. There they hope to build a monastery with a large Gothic church. The Park County Board of Commissioners approved the special use permits for the land on Oct. 5, and the monks closed on and took title to the property Oct. 19.
Father Daniel Mary said that while the monks had the money to purchase the land, fundraising for the monastery is just beginning. “If you’re going to build a monastery, you can only do it once, and you have to do it right,” he said. “For a monastery, you’ve got to build it to last generations of monks.”
“We are in need of help to do this,” he added. “We can only do our part, which is to pray and to do penance. We really depend on the generosity of Catholics to help us accomplish our vision.”
For more information on the Wyoming Carmelite monks, visit www.carmelitemonks.org. For more on their new proposed monastery, see www.newmountcarmelfoundation.org.
Dan Rossini is the director of Communications for the Diocese of New Ulm, Minn.
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Thursday, 4 November 2010

[Irenikon] A liturgical wish-list from a young Catholic


James MacMillan is a Scottish composer whose symphonies, concertos, operas, sacred music and many orchestral and instrumental works are strongly influenced by his Catholic faith. His St John Passion was premiered by Sir Colin Davis and the LSO in 2008; his specially commissioned congregational Mass was performed when Pope Benedict XVI beatified Cardinal Newman during his visit to Britain in September. He and his wife are lay Dominicans and live in Glasgow. He also blogs at jamesmacmillaninscotland.com.

Throw out the guitars and bring back sacred silence – a liturgical wish-list from a young Catholic

Plainchant: a deliberately hidden treasure (Photo PA) Plainchant: a deliberately hidden treasure (Photo PA)
The way the Holy Father celebrated Mass when he was here in the UK in September astonished many who have been led into accepting other approaches to the way we conduct our divine praises. Are there any lessons to be learned from the guidance of our Good Shepherd? I received this eight-point wish-list from a young Catholic student which seems as clear-headed, moderate and sensible as anything else I’ve seen recently. What is it about the young that they “get” Benedict, when all we see with some of their elders is truculent annoyance?
Liturgical Reforms wish-list
1. Instrumentation. Explicit rules about exactly what is and is not appropriate for liturgical use, with a particular promotion of a) the organ; b) the choir; and c) congregational singing. Guitars (electric or acoustic), keyboards, recorder and tambourines are, I’m afraid, throwbacks to the 1960s and ‘70s and are simply embarrassing today.
2. Rhythms. Excessive use of syncopated rhythms produces a very secularised effect since it draws attention to itself and is therefore incongruent with its purpose as an aid to prayer.
3. Plainchant. A much greater promotion of and respect for plainchant – the original musical language “of the people” in church. This is an ancient treasure that has been sorely neglected in recent years, and a tradition that should be welcomed back into the Church with open arms. In addition to its prayerful nature, it is also extremely practical: no harmony, all the congregation singing together in unison, and no organ or organist is required.
4. Investment. The main reason the Anglican Church excels musically in many of its churches (and certainly its cathedrals) is simply because it invests in musicians. While the average parish can scarcely afford the salaries of a dozen lay clerks, paying a competent organist/choir master a reasonable fee each week would make a dramatic difference. As it stands, whoever “gets in first” with music at a certain church, regardless of their musical qualifications (which in some cases is nil), seems to have the position for life. Priests have their hands tied, terrified of hurting the emotions of these self-appointed figures, and so it goes on for years and decades. It should not be a case of whoever lays claim to putting on music at a particular mass first remains musical dictator of music at that mass until he/she dies. This is not only unfair to people in the congregation who may be far more musically capable, but it also encourages mediocrity.
5. Text. Care should be taken to avoid some of the over-saccharine poems that have replaced either good-quality poetry or sacred texts. Poetry does not need to be sentimental to be accessible to a wide audience.
6. Silence. This is perhaps the greatest loss of all. The whole nature of the user-friendly, post-Vatican II liturgy seems to have become synonymous with the tax collectors in the temple. When was the last time you were able to sit and pray in silence during the Mass? There is no sense of the numinous, no sense that we should behave in a particular way because we are in a church. Some may have found the Tridentine Rite too austere, but we have rather thrown the baby out with the bath water. I think the musical change, especially the resuscitation of plainchant, would greatly assist the return of awe and respect that is appropriate in a church. After it is sung, a period of silence almost always inevitably follows. You don’t get that with “Shine, Jesus, Shine”.
7. Notices. These always seem excessively long, especially given that all the information is printed on newsletters. I appreciate important issues must be addressed, but brevity should be the key word. In addition, there should be emphasis placed upon the conclusion of the mass, so that people do not leave after communion, nor during the organ introduction to the last hymn. Either we all get together as a community in a form of worship, or we don’t.
8. Refusing to sing? There should be much, much more publicity of St Augustine’s famous “Quis cantat, bis orat” – “he/she who sings prays twice”. Again, why do we all gather together each week if 90 per cent of us refuse to take part in worshipping God through song? People don’t obstinately stand with their mouths closed during the spoken recitation of the Creed, so why do they feel so comfortable to do so during a hymn – or even a sung part of the Ordinary? This schism between those who sing and those who refuse is deeply problematic, as it weakens the whole point of Sunday worship: to do so as one body – as the Church.
PS: Word is going round of some Scottish priests (of a certain age) who discouraged their parishioners to attend the Mass at Bellahouston. This is fascinating. (Did this happen in England and Wales too? Surely not.) It would be illuminating to hear what the reasons for this were – in a spirit of honesty and truth.

[Irenikon] Love Without Limits


Love Without Limits
By the Very Rev. John Breck
Feb 1, 2010, 10:00






Fr. Lev Gillet
Archimandrite Lev Gillet, who signed many of his books “A Monk of the Eastern Church,” was one of the great Orthodox spiritual guides of the last century. His biography, written by his longtime friend Mme. Elisabeth Behr-Sigel, has been translated into English and offers invaluable insight into the life of Fr Lev, as well as of the circumstances surrounding the growth of Orthodox Christianity in Western Europe, especially following the Russian Revolution.

In 1990, St. Vladimir’s Seminary published two essays of Fr Lev in a volume titled Serve the Lord With Gladness. The first, “Our Life in the Liturgy,” is a simple and highly accessible introduction to the Orthodox Divine Liturgy or Eucharistic service. The second, “Be My Priest,” is a profound meditation on the significance of the priesthood, which appeals to both ordained clergy and others who make up the “universal priesthood” of baptized believers.

In this series of webpage columns dedicated to “Life in Christ,” we will be offering occasional translations of chapters from another of Fr Lev’s books, Amour Sans Limites (Love Without Limits), published in 1971 by “Éditions de Chevetogne,” a Roman Catholic monastery in Belgium (where the monks celebrate both Western and Byzantine rites). It is difficult to render Fr Lev’s lyrical French into English, but we hope that these efforts will provide readers with something of the spiritual richness and profound theological insight that characterized this humble monk, who was truly a modern Father of the Church.

“To You, Whoever You May Be”

Whoever you are, whatever you may be, says the Lord of Love, my hand is resting upon you at this very moment. By this gesture, I am letting you know that I love you and that I call you for my own.

I have never ceased loving you, speaking to you, or calling you. Sometimes it was in silence and solitude. Sometimes it was there, where others were gathered in my name.

Often you did not hear this call, because you were not listening. At other times you perceived it, but in a way that was vague and confused. Occasionally you were at the point of responding with acceptance. And sometimes you gave me that response without any lasting commitment. You were deeply moved to hear me. You recoiled from the decision to follow me.

Never thereafter did you finally submit, totally and exclusively, to the calling of Love.

Yet now, once again, I come to you. I want to speak to you once more. I want you wholly for myself. Let me repeat: Love desires you, totally and exclusively.

I will speak to you in secret, confidentially, intimately. I will place my mouth close to your ear. Hear, then, what my lips want to speak to you in hushed tones – what they want to murmur to you.

I am your Lord, the Lord of Love. Do you want to enter into the life of Love?

This is not an invitation to some realm of tepid tenderness. It is a calling to enter into the burning flame of Love. There alone is true conversion: conversion to incandescent Love.

Do you wish to become someone other than you have been, someone other than you are? Do you wish to be someone who lives for others, and first of all for that Other and with that Other who calls all things into being? Do you wish to be a brother to all, a brother to the entire world?

Then hear what my Love speaks to you.

My child, you have never known who you really are. You do not yet know yourself. I mean, you have never really known yourself to be the object of my Love. As a result, you have never known who you are in me, or all the potential within yourself.

Awake from this sleep and its bad dreams! In certain moments of truth, you see nothing in yourself but failures and defeats, set-backs, corruption, and perhaps even crimes. But none of that is really of you. It is not your true “me,” the most profound expression of your true self.

Beneath and behind all that, deeper than all your sin, transgressions and lacks, my eyes are upon you. I see you, and I love you. It is you that I love. It’s not the evil you do – the evil that we can neither ignore nor deny nor lessen (is black actually white?). But underneath it all, at a greater depth, I see something else that is still very much alive.

The masks you wear, the disguises you adopt might well hide you from the eyes of others – and even from your own eyes. But they cannot hide you from me. I pursue you even there where no one has ever pursued you before.

Your deceptive expression, your feverish quest for excitement, your hard and avaricious heart – all of that I separate from you. I cut it away and cast it far off from you.

Hear me. No one truly understands you. But I understand you. I can speak about you such wonderful, marvelous things! I can say these things about you. Not about the “you” that the powers of darkness have so often led astray, but about the “you” who is as I desire you to be, the “you” who dwells in my thoughts as the object of my love. I can say these things about the “you” who can still be what I want you to be, and to be so visibly.

Become visibly, then, what you already are in my mind. Be the ultimate reality of yourself. Realize all the potential I have placed within you.

No man or woman is capable of realizing any inner beauty that is not equally present within you. There is no divine gift toward which you cannot aspire. Indeed, you will receive all those gifts together, if you truly love, with me and in me.

Whatever you may have done in the past, I will set you free, I will loose your bonds. And if I loose your bonds, who can prevent you from rising up and walkin

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