Aflame with Heavenly Love

A letter dated this day fourteen years ago was sent by Saint John Paul II to the Carthusian Order on the occasion of the ninth centenary of Saint Bruno’s death. Here are the thoughts expressed by the Holy Father for this celebration.

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To the Reverend Father Marcellinus Theeuwes,

Prior of La Grande Chartreuse, General of the Carthusian Order,

and to all the members of the Carthusian family,

At the time when the members of the Carthusian family celebrate the ninth centenary of their Founder's death, I with them give thanks to God who raised up in His Church the eminent and ever topical figure of Saint Bruno. Praying fervently I appreciate your witness of faithfulness to the See of Peter and am happy to join in with the joy of the Carthusian Order which has in this good and incomparable father a master of the spiritual life. On 6 October 1101, Bruno, aflame with divine love left the elusive shadows of this world to join the everlasting goods for ever. The brothers of the hermitage of Santa Maria della Torre in Calabria little knew that this dies natalis inaugurated a singular spiritual venture which even today brings forth abundant fruits for the Church and the world.

Bruno witnessed the cultural and religious upheavals of his time, in a Europe that was taking shape. He was an actor in the reform which the Church faced with internal difficulties wished to fulfill. After having been an appreciated teacher he felt called to consecrate himself to that unique Good which God is. What is there as good as God? Better still, is there another Good than God alone? Really, a holy soul who has any sense of this Good, of its incomparable splendor and beauty, finds himself aflame with heavenly love and exclaims: "I am thirsting for the strong and living God; when shall I go and see the Face of God?" The uncompromising nature of that thirst drove Bruno, a patient listener to the Spirit, to invent with his first companions a style of eremitical life where everything favors one's response to the call from Christ - Who indeed ever chooses men to lead them into solitude and join themselves to Him in intimate love. By this choice of life in the desert, Bruno invites the entire Church community never to lose sight of the highest vocation which is to remain forever with the Lord.

Bruno, when able to forget his own plans to answer the call from the Pope, shows his strong sense of the Church. He is conscious that to follow the path of holiness is unthinkable outside of obedience to the Church: and shows us in that way, that real following of Christ demands putting oneself into His Hands. In abandonment of self he shows us the supreme love. And this attitude of his kept him in a permanent state of joy and praise. His brothers noticed that his face was always radiating joy, his words modest. To a father's vigor he joined the sensitivity of a mother. These exquisite remarks from the obituary scroll show the fruitfulness of a life given to contemplate the Face of Christ as the source of all apostolic fecundity and brotherly love. Would that Saint Bruno's sons and daughters, as did their father, may always keep on contemplating Christ, that they keep watch in this way for the return of their Master ever ready to open when He knocks; this will he a stimulant call for all Christians to stay vigilant in prayer in order to welcome their Lord!

Following upon the great Jubilee of the Incarnation, the celebration of the ninth centenary of Saint Bruno's death acquires by this fact a supplementary emphasis. In the Apostolic Letter Novo millennio ineunte I invite the entire people of God again to take in Christ their point of departure, in order to permit those who thirst for meaningfulness and Truth to hear God's own Heartbeat and that of the Church. Christ's words: "And lo, I am with you always until the end of the world" (Matthew 28:20) call all those who bear the name of disciples to draw from this certitude renewed energies for their Christian existence and inspiring strength for their path. The call to prayer and contemplation, which is the hallmark of Carthusian life, shows particularly that only Christ can bring to the hopes of men a fullness of meaning and joy.

How could one doubt for a second that such expression of pure love gives Carthusian life an extraordinary fecundity, as it were, for the missions? In the retreat of their monasteries, in the solitude of their cells, the Carthusians spin Holy Church's wedding garment ("beautiful as a bride decked out for her bridegroom," 1 Revelation 21:3); every day they offer the world to God and invite all mankind to the wedding of the Lamb. The celebration of the Eucharistic Sacrifice is the source and the summit of life in the desert, modeling into the very being of Christ those who give themselves up to His love. Thus the presence and the activity of Christ in this world become visible, for the salvation of all men and the joy of the Church.

At the heart of the desert, where men are tried and their faith purified, the Father leads them on a path of dispossession which questions all logic of having, being successful and finding fleeting happiness. Guigo the Carthusian would always encourage those desiring to follow Saint Bruno’s ideal to follow the example of the poor man Christ, in order to share in His riches. This dispossession passes through a thorough break with the world, which does not mean contempt for the world but a fresh orientation of one's whole life in a tireless search for the unique Good: "You have seduced me, Lord, and I have let myself be seduced" (Jeremiah 20:7). The Church is fortunate to have at its disposition the Carthusian witness of total alertness to the Spirit and a life entirely surrendered to Christ!

So I invite the members of the Carthusian family to remain, by holiness and simplicity of life, like the city on the mountain or the lamp on the lamp stand (cf. Matthew 5:14-15). Rooted in the Word of God, quenching their thirst with the sacraments of Holy Church, upheld by the prayers of Saint Bruno and their brothers, let them remain for the entire Church and at the heart of the world a sort of place for hope and discovery of the Beatitudes, where Love leaning on prayer - source of communion - is called to become logic of life, and source of joy! The cloistered life as an outward expression of the offering up of one's whole life in union with Christ’s, shows the fleetingness of our existence and teaches us to count only on God. It increases the thirst for graces given in meditation of the Word of God. It also is the place for spiritual communion with God and our brothers and sisters, where the restricted character both of space and of contacts favors an interiorization of Gospel values. The quest for God in contemplation is indeed undissociable from love of our brothers, love that makes us recognize the Face of Christ in the poorest of men. Contemplation of Christ lived in brotherly love remains the safest path of all for a fruitful life. Saint John unceasingly reminds us of it: "Beloved, let us love each other, because love is of God, and whoever loves is born of God and knows God" (1 John 4:7). Saint Bruno understood that well, he who never separated the primacy he gave to God in all his life from the deep humanity he showed his brethren.

The ninth centenary of Saint Bruno's dies natalis gives me the occasion to renew my trust in the Carthusian Order in its mission of selfless contemplation and intercession for the Church and the world. Following Saint Bruno and his successors, the Carthusian monasteries never stop awakening the Church to the eschatological dimension of its mission, calling to mind God's marvelous deeds and being watchful in the expectation of the ultimate accomplishment of the virtue of Hope. Watching tirelessly for the Kingdom to come, seeking to Be rather than to Do, the Carthusian Order gives the Church vigor and courage in its mission to put out in deep waters and permit the Good News of Christ to enkindle all of mankind.

In these days of Carthusian celebration I ardently pray the Lord to make resound in the heart of many young the call to leave everything to follow the poor man Christ, on the demanding but liberating path of the Carthusian vocation. I also invite those in charge of the Carthusian family to respond without timidity to the requests from the young Churches to found monasteries on their territories.

In this spirit the discernment and formation of the candidates presenting themselves necessitates renewed attention from the novice masters. Indeed today's culture marked by strong hedonistic currents, by the wish for possessions and a certain wrong conception of freedom, does not make it easy for the young to express their generosity when they want to consecrate their lives to Christ, to follow Him on the path of self-offering love, of concrete and generous service. The complexity of each one's itinerary, their psychological fragility, the difficulties to live faithfully over the years, all this suggests that nothing must be neglected to give those who ask for admission to the Carthusian "desert" a formation spanning all the dimensions of the human person. What is more, particular attention must be given to the choice of educators able to accompany candidates on the paths of interior liberation and docility to the Holy Spirit. Finally, aware that life together as brothers is a fundamental element of the itinerary of consecrated persons, communities must be invited to live unreservedly their mutual love, and develop a spiritual climate and lifestyle in conformity with your Order's charisma.

Dear sons and daughters of Saint Bruno, as I reminded you at the end of my post-synodal apostolic exhortation Vita consecrata you should not only reminisce and tell a glorious past history, but make a grand history! Look towards the future, where the Spirit is sending you to do with you still great things. At the heart of the world you make the Church attentive to the voice of the Bridegroom whispering in her heart: "Courage! I have defeated the world" (John 16:33). I encourage you never to give up the intuitions of your Founder, even if the impoverishment of your communities, the drop in vocations and the incomprehension, which your chosen radical lifestyle provokes, might make you doubt the fecundity of your Order and your mission whose fruits in a hidden way belong to God!

It is up to you, dear sons and daughters of the Charterhouse, heirs to Saint Bruno's charisma, to maintain in all its authenticity and depth the specific spiritual path, which he traced for you by his words and example. Your pithy knowledge of God, matured in prayer and meditation of His word, calls the people of God to look further, to the very horizons of a renewed humankind inquest of fullness of meaning and unity. Your poverty, offered for the glory of God and the salvation of the world, is an eloquent contestation of the logic of profit and efficiency, which often closes the hearts of men and nations to the real need of their brothers. Your hidden life with Christ, as the Cross silently planted in the heart of redeemed mankind, remains in fact for the Church and for the world the eloquent sign and the permanent reminder that anybody, yesterday as today, can let himself be taken by Him Who is only Love.

Entrusting all the members of the Carthusian family to the intercession of the Virgin Mary, Mater singularis Cartusiensium, star of the evangelization of the third millennium, I give them all an affectionate apostolic blessing, which I extend to all the benefactors of the Order.

Ioannes Paulus II, 14 Maius Anno Domini 2001

The Chosen Myrrh

This Carthusian monk's reflection from Le Mois de Marie Cartusien on the chosen myrrh, who is our Blessed Mother, was clearly, according to the way it was written, never intended to scale the walls of Carthusian monasteries and reach the outside world. He offers some thoughts on living the Carthusian life, and on a couple of occasions refers to their Rule, thus giving readers outside of the Order some insight into their charism. We also get to meet in this writing a Carthusian nun, Mother Anne Griffon, who one would deduce from what is shared here, was a mystic and a visionary. You’ll see the Latin words, “Fluminis impetus lætificat civitatem Dei,” which is from the Latin Vulgate and more specifically, Psalm 45, verse 5, which translates as: “The stream of the river makes glad the city of God.” This is a splendid reflection on our Lady. The picture used for this post depicts the Presentation of Mary in the Temple. Happy Feast of Our Lady of Fatima!

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One of the principal aims of our Order is to form followers of our crucified Lord, who will carry the cross after Him, in order to fill up, as Saint Paul says, for themselves and for the Church, what is wanting of the sufferings of Christ (cf. Colossians 1:24). In our Constitutions all has been ordained to the end that the cross destined for the sons of Saint Bruno should be borne by them in a perfect manner, and with unflinching constancy. “The man who gives himself to prayer,” says Saint Teresa, “offers himself to our Lord to carry His cross.” She who entered most deeply in union with Him has become the Queen of martyrs. Thus the Church places on Mary’s lips the inspired words: I yielded a sweet odor like the choicest myrrh (cf. Ecclesiasticus 24:20). May our souls, too, and our whole lives be impregnated with this divine fragrance emanating from the Wounds of our crucified Savior.

The cross of the Carthusian serves a double purpose, according as it affects the soul or the body. It is in other words spiritual or material, and is called humility or austerity. Let us see how, following in Mary’s steps, we can offer to our Savior this double martyrdom imposed by our Rule.

Mary’s humility has only been surpassed by that of the Heart of Jesus. No saint can compare with our heavenly Mother in this fundamental virtue. Singularly favored, as she was, by heaven, Mary looked on herself as a mere nothing. “Take it for certain,” she said to Saint Elizabeth of Hungary, “that in the Temple I regarded myself as the lowest of all creatures, and as unworthy as you yourself to be the Mother of the Redeemer.” This humility was the heavenly spikenard which ravished the Most High, and drew the Word of God into the womb of Mary. At the very moment when she was humbling herself in her prayer, not daring to aspire even to the favor of serving the privileged creature who was to give birth to the Savior, the archangel Gabriel came to propose to her that she herself should be the Mother of the Redeemer.

One of our nuns, Mother Anne Griffon, the venerable Prioress of Gosnay in Artois, had wonderful lights on the abyss of humility which caused the graces of the Most High to flow so abundantly into the soul of the Immaculate Virgin. Through these revelations, we may learn to preserve deep in our hearts the knowledge of our own insufficiency in this respect.

On the feast of Saint Anne, as during the Mass the nuns were singing the Responsory, Fluminis impetus lætificat civitatem Dei, the venerable Mother saw Saint Anne under the figure of the city of God, thus depicted because she bore in her womb the Tabernacle of God (cf. Psalm 131:5). God dwelt in Mary by sanctifying grace from the moment of her conception. The stream of the river represented the torrent of graces drawn down upon the mother and the daughter by their mutual humility.

On the feast of the Nativity of Our Lady, the venerable Mother saw in contemplation the Blessed Trinity and all the heavenly court rejoicing in the birth of this unique creature, sanctified and full of grace from the first moment of her existence, and immediately endowed with the use of reason, so that she might be aware that she owed all these graces to her Creator.

On other occasions, our Lady appeared to the venerable Mother as when, after her Presentation in the Temple, she humbled herself more profoundly before the adorable Trinity than ever angels or saints have done or will do. And again, in the mystery of the Purification, seeking how to humble herself, as did her Son when He emptied Himself, taking the form of a servant, made in the likeness of men (Philippians 2:7). Again, co-operating in the Redemption at the foot of the Cross, as she suffered for us to an extent equaled by no other creature; at her death, so transformed in God that she seemed to be identified with Him, yet stripping herself of all this glory in order to attribute it all to its divine Author; crowned in heaven with such splendor that we would be tempted to adore her, were we not conscious of the Majesty of the Son. Again, so great that God alone comprehends her, yet ceaselessly offering to Him all she has received from Him, interceding with the divine Goodness that He might bestow on all the elect a share in her glory as the Mother of Jesus and thus the Mother of men – a Mother whom we must imitate by profoundly humbling ourselves, as she did, in the presence of the Divine Majesty, esteeming ourselves as nothing.

We must love, then, humility in all its forms, if we would be true religious, and be content with the hidden life which shelters us from the vanities of this world, and with the lowly position we occupy in the House of God. Let us find pleasure in the apparently humble and commonplace actions which fill our days. Mary herself avowed to a holy religious that she experienced great joy in seeing him every Saturday sweeping the convent cloister for love of her. We should also accept with a fervent heart the practices of respect and humility imposed on us by our Rule, whether it be towards the Fathers of the cloister or to our superiors (Statuta Ordinis Cartusiensis, II Pars, ch. XVIII, I); we should lose none of these opportunities to practice virtue. Above all, we should fulfill with exact fidelity the act of humility prescribed to us when we are admonished for some fault (ibid., ch. XVIII, 20).

We have already treated of austerity, the second form of our Carthusian cross, when meditating on the vow of poverty; we need not, therefore, repeat it here. Let it suffice to recall that according to the testimony of the Sacred Scriptures, wisdom is seldom found in those who live in luxury (cf. Job 28:13), and it hardly becomes the members of a thorn-crowned Head to garland themselves with roses.

It is for us, then, to practice renunciation or self-denial, and to use the sword of immolation whenever grace inspires us to do so. In the matter of the mind, our Lady would have us renounce our ideas, our opinions, our plans, our own judgment; in that of the heart, our desires, our affections, our tastes and our repugnances. As for the senses, we must renounce our ease, all forms of self-gratification and satisfaction; and in the matter of the will, all over-eagerness and our natural vivacity. Such, and no less, is the extent of the renunciation we are called upon to practice.

The Life of Perfection

This particular piece from a Carthusian monk, in the book Le Mois de Marie Cartusien, focuses on the poverty of the Virgin Mother of God, in order that she may “preserve her unique treasure.” Jesus tells us to “make to yourselves . . . a treasure in heaven which does not fail, where no thief approaches nor moth corrupts. For where your treasure is, there will your heart be also’” (Luke 12:33-34). The possessions of this world’s goods or the lack thereof, causes much stress in the heart of humanity. Our fallen nature renders us “control freaks,” making it difficult to surrender totally to our Lord and trust in His Providence. Jesus encourages us however, when He said: “Fear not, little flock, for it has pleased your Father to give you a Kingdom” (ibid. verse 32).The Carthusian annals record the apparition, in the year 1137, of Our Blessed Lady to a simple lay-brother of La Correrie near La Grande Chartreuse, to whom she said, having delivered him from some grievous temptation: “Keep on advancing always in the life of perfection. Love the coarse food, the poor clothing allowed you by your Rule, and spend yourself in manual labor.”

These are the counsel of a Mother, herself imbued with a great love for poverty, a virtue of which during the whole of her life she gave a wonderful example. Daughter of David, and the descendant of the kings of Judah, Mary counted it her glory to live hidden from the eyes of men. She heard herself spoken of as a carpenter’s wife, and rejoiced in it, just as her Son was happy to pass for a workman’s son. Rich in the possession of her divine Son, Mary deprived herself of the goods of this world, in order to preserve her unique treasure. And yet as she was Queen of creation, she knew that she could have been trusted always to make use of created things in a lawful and holy manner. We too, therefore, should remain detached from the vanities of this world, if we would possess Him Who in truth only gives Himself to those who can repeat with the poor man of Assisi: “My God, and my All!”

The prospect of the unfading crown which will encircle the brows of those who conquer for Christ’s sake should make us generous in our detachment, like those athletes of whom the apostle speaks, who strip themselves of everything in order to fight in the arena (cf. 1 Corinthians 9:25). Did not Joshua once see his army put to flight by the enemies of God in punishment for a theft committed by a son of Israel, who had stolen objects vowed to the pagan gods?

Holy Mary, Mother of God: pray for us sinners, now and at the hour of our death.

Fidelity to the Pope

Today on the Carthusian calendar is the feast of Saints John Houghton, Robert Lawrence, Augustine Webster and their companions. They were loyal sons of Saint Bruno and loyal sons of the Church who were martyred during the reign of King Henry VIII in sixteenth century England. Here’s their story as told by a Carthusian monk.

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The Martyrs of our Order in England — Saints John, Augustine and Robert and their Blessed companions, to be entirely correct — were victims of the persecutions under King Henry VIII. His unlawful marriage to Anne Boleyn put him in conflict with the Church. In early 1535 he had Parliament pass an "Act of Supremacy" making him Head of the Church of England. Those who remained loyal to the Pope were to be considered guilty of high treason. The Prior of the London Charterhouse, John Houghton, together with two other Carthusian Priors who happened to be in London at that time, Robert Lawrence of Beauvale and Augustine Webster of Axholme, went to see the king’s vicar, Thomas Cromwell, to ask to be excused from the unlawful oath of loyalty. In response, they were imprisoned in the Tower of London. They were tried, and the same royal official bullied the jury into declaring them guilty of high treason, for which the punishment was to be "hanged, drawn and quartered."

On 4 May 1535, together with Richard Reynolds, a Brigittine priest, and John Hale, a secular priest, they were dragged lying bound on a "hurdle" through the muddy streets of London to Tyburn, the place for execution of criminals. These five were the very first of the many Catholics to be martyred for the faith in sixteenth and seventeenth century England. They were first hanged, then cut down when still half alive, disemboweled and cut into four pieces, all the while praying for their executioners.

After their holy deaths, the question for the London Carthusian community was: shall we follow our holy Prior? Some thought that with some mental restriction they could swear the oath of supremacy "in order to save our monastery," but most of the community took the right decision. Seven cloister monks and six brothers, thirteen in all, suffered martyrdom, some of them in the same way as the three Priors, but others died from ill-treatment in prison, thus being spared from the gruesome ordeal. The three Priors are among the "forty Martyrs of England and Wales" canonized by Paul VI; the others are Blesseds.

Brother William Horn deserves particular mention. He was imprisoned in Newgate Prison in London, with nine other Carthusians, in 1537, to be starved to death. Only William survived and was transferred from Newgate to the Tower, eventually winning his martyr’s crown by being “hanged, drawn and quartered” at Tyburn on 4 August 1540.

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Besides the four names already listed here, the name of the other Carthusian martyrs of England are as follows: Humphrey Middlemore, William Enxmewe, Sebastian Newdigate, John Rochester, James Walworth, Thomas Green, Richard Beere, Thomas Johnson, John Davy, Robert Salte, Walter Peerson, Thomas Scriven, Thomas Reeding, and William Greenwood.
The indictment of John Houghton, Robert Lawrence, Augustine Webster along with the Brigittine and secular priests on the 26 April at the Tower of London stated that they were "treacherously machinating to deprive the king of his title" and they "falsely, maliciously and traitorously" denied the king as head of the Church of England.

John Houghton was the first to suffer. He and the others, however, were given one final chance to accept the "Act of Supremacy," but all refused.

The "Act of Supremacy" of 1534 read as follows:"Albeit, the King's Majesty justly and rightfully is and oweth to be the supreme head of the Church of England, and so is recogniezd by the clergy of this realm in their Convocations; yet nevertheless for corroboration and confirmation thereof, and for increase of virtue in Christ's religion within this realm of England, and to repress and extirp all errors, heresies and other enormities and abuses heretofore used in the same: Be it enacted by authority of this present Parliament that the king our sovereign lord, his heirs and successors kings of this realm, shall be taken, accepted and reputed the only supreme head in earth of the Church of England called Anglicana Ecclesia, and shall have and enjoy annexed and united to the imperial crown of this realm as well the title and style thereof, as all honors, dignities, preeminences, jurisdictions, privileges, authorities, immunities, profits and commodities, to the said dignity of supreme head of the same Church belonging and appertaining. And that our said sovereign lord, his heirs and successors kings of this realm, shall have full power and authority from time to time to visit, repress, redress, reform, order, correct, restrain and amend all such errors, heresies, abuses, offences, contempts and enormities, whatsoever they be, which by any manner spiritual authority or jurisdiction ought or may lawfully be reformed, repressed, ordered, redressed corrected, restrained or amended, most to the pleasure of Almighty God, the increase of virtue in Christ's religion, and for the conservation of the peace, unity and tranquility of this realm: any usage, custom, foreign laws, foreign authority, prescription or any other thing or things to the contrary hereof notwithstanding."

Prayer: All-powerful God, You sanctified by martyrdom John and his
companions because of their fidelity to the Pope. Following
the example of their unshakeable attachment to the unity of
the See of Peter, may we be able thus to serve You in peace.

A Lenten Spirituality

Today we recall that it was ten years ago when the world had to let go of a great Holy Father, John Paul II. In May of 2001 he had written a Message to the Minims Tertiary. Here are some of his words: 

“Today the penitential proposal of your Rule is very fitting: founded on a ‘Lenten’ spirituality, it is the real novelty of the charism of the family of the Minims in which you share. The invitation to do penance, made by Jesus at the beginning of His preaching (cf. Mark 1:15), puts baptized persons into the condition of being in the world without being of the world. Thus your Rule calls you, with the words of the Apostle John, to affective detachment from the world: ‘Do not love the world or the things in the world’ (1 John 2:15); and with Saint James it reminds you that: ‘Whoever wishes to be a friend of the world makes himself an enemy of God’ (4:4). The explicit exhortation to flee usury, unlawful contracts and every form of avarice stresses how the founder then clearly perceived the changes taking place in society; changes that were to create, by ignoring the evangelical dimension, the social and economic imbalances that we still deplore today. How useful the wise suggestions of the penitent hermit Francis of Paola appear even today: ‘the glory of this world is false and its riches are fleeting. Happy is he who thinks of a good rather than a long life; happy is he who worries more about a pure conscience than a full coffer.’ The need for spiritual action is born. It is achieved in prayer, in contemplation of the Face of Christ and in interior discipline. Your founder led you on the path of inner discipline, demanding of you this spiritual commitment as a necessary condition for belonging to his Order: ‘Whoever wishes to serve God in this kind of life must dominate his flesh.’ He then recalled, in support of the Rule's prescriptions, the words of the Apostle Paul: ‘Put to death ... what is earthly in you’ (Colossians 3:5), because ‘if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live’ (Romans 8:13). The commitment required by your Rule does not enclose you in a totally interior spirituality but, appealing to your special penitential mission, urges you to share what is yours with your needier brothers. The Church's call to love God and neighbor must impel every baptized person. Saint Francis of Paola, follower and imitator of the ancient Fathers, in the Rule that he left you, very wisely combined under one heading, fasting, abstinence and works of mercy, thereby giving you, in the unity of the charism you share with the friars and nuns, the preference for the commitment to an active charity. Then in your code of life there is the exhortation to care for the purity of conscience with the Sacrament of Reconciliation. The words used in this regard retain all their charm, although they are associated with a spirituality that is far from our way of feeling: ‘Jesus the Nazarene’ - he writes – ‘full of flowers, Whose joy it is to stay with the children of man, delights in the flowers of the virtues.’ Lastly you have the invitation to participate in the Eucharist in which you find the source of your fidelity. The founder's words deserve to be remembered for their power of expression: ‘May daily attendance at Mass be for you a wholesome piece of advice, so that fortified with the arms of the Passion of Christ, which are recalled in the Mass, you may be strong and faithful in your observance of the commandments of God. In attending Mass you will also pray that Christ's death may be your life, His pain the mitigation of your pain, His toil your eternal rest.’ By lengthy meditation on your Rule, you will find a new incentive to give even more value to the Sacrament of Reconciliation and to Sunday Mass. May you be accompanied by the Holy Virgin, Mother of the Church and pillar of our hope. For my part, I assure you that I will keep you in my prayers and, while I invoke on your intentions and on your commitment the protection of the founder Saint Francis of Paola and of the holy Patrons, Saint Francis de Sales and Saint Joan of Valois, also Minims Tertiary, I sincerely bless you.”

Living a Perpetual Lent

Saint Francis of Paola (1416-1507), was the founder of an order of hermits known today as the Order of Minims. The life of the Minim Friars is one of extreme asceticism, a perpetual Lent. In their diet, the Minims abstain from meat and dairy products.

Saint Francis of Paola writes: “You must flee from evil, and drive away dangers. We and all our brothers, although unworthy, pray constantly to God the Father and to His Son Jesus Christ, as well as to Mary the Virgin Mother, to be with you as you seek the salvation of your souls and your bodies. I most strongly urge you to work for the salvation of your souls with prudence and diligence. Death is certain, and life is short and vanishes like smoke. Therefore you must fix your minds on the Passion of our Lord Jesus Christ Who so burned with love for us that He came down from heaven to redeem us. He gave us a perfect example of patience and love. For our part, we too must be patient when things go against us. Put aside hatred and hostility. See to it that you refrain from harsh words. But if you do speak them, do not be ashamed to apply the remedy from the same lips that inflicted the wounds. In this way you will show each other mercy and not keep alive the memories of past wrongs. Remembering grievances works great damage. It is accompanied by anger, fosters sin, and brings a hatred for justice. It destroys virtue and is a cancer in the mind. It thwarts prayer and mangles the petitions we make to God. Be lovers of peace, the most precious treasure that anyone can desire. You are already aware that our sins drive God to anger, so you must repent of them, that God in His mercy may spare you. Turn to Him with a sincere heart. Live in such a way that you bring upon yourselves the blessing of God, and that the peace of God our Father may be with you always.” 

Engaged in the Service of God

For this day’s Memorial of Saint Martin of Tours, here’s an excerpt from “The Life of Saint Martin” by the ancient Christian writer, Sulpicius Severus. In this particular excerpt, Saint Martin’s compassion is evident. Also very evident is Martin’s monastic/eremitic spirit: living in a cell, his mind always focused on heaven, his fasting and abstinence, and an interior life that has him always engaged in the service of God. This is a very inspiring piece for anyone who is serious about their Christian journey.

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Martin was born at Sabaria in Hungary but was educated at Pavia in Italy. His pagan parents were of no mean rank: his father was at first simply a soldier but became a military tribune. The youthful Martin followed a military career, serving on horseback in the Imperial Guard under the Emperor Constantine, and then under Julius. This, however, was not done of his own free will, because since his earliest years, this noble youth aspired to serve God; in fact, when he was ten years old, despite family resistance, he sought refuge in the Church and asked to become a catechumen. Soon afterwards, he wanted to devote himself entirely to God’s work and wished to live in the desert; and he would have followed up on that burning desire if the weakness of his twelve years of age had not prevented him. His heart, however, being always engaged in matters of hermitages or the Church, always meditated on in his boyish years what he afterwards accomplished.

One winter’s day, more severe than usual, so much that people were dying from the extreme cold, Martin, who was wearing only a cloak and military arms, happened to meet at the gate of the city of Amiens, a half-naked beggar. The poor fellow was begging those who passed by to take pity upon his misery, but all passed by him without notice. The man of God recognized that a being to whom others showed no pity, was, in that respect, left to him. Yet, what should he do? He had nothing except the cloak, for he had already parted with the rest of his garments for similar good works. Taking, therefore, his sword with which he was girt, he divided his cloak into two equal parts, and gave one part to the poor man, while he again clothed himself with the remainder. Some of the bystanders mocked him, finding it ridiculous that he stood out as but partly dressed. Many, however, who were of sounder understanding, groaned deeply because they themselves had done nothing similar; they could have clothed the poor man without reducing themselves to nakedness. The next night, when Martin was asleep, Christ appeared to him dressed in that part of his cloak with which he had dressed the poor man. As he contemplated the Lord with the greatest attention, the saint recognized the clothes Jesus was wearing. Then he heard Him cry out loudly to the multitude of angels standing round: “Martin, a simple catechumen, clothed Me with this robe.”

After leaving the military, Martin went to Saint Hilary, bishop of Poitiers, who even then was a recognized authority in theology, and spent some time with him. Now, this same Hilary, having instituted him in the office of the diaconate, endeavored still more closely to attach him to himself, and to bind him by leading him to take part in the service of God, but Martin repeatedly refused, declaring that he was unworthy. The wise bishop felt that the only way to engage him would be to give him functions that were quite humiliating. He therefore appointed him to be an exorcist. The young man did not dare refuse this appointment, for fear that he might seem to have looked down upon it as somewhat humble.

Later, Martin was called upon to be the bishop of Tours. With perfect firmness, he remained the same as he had been before: the same humility of heart, and the same homeliness in his garments. He performed the duties of bishop with prestige and authority, without betraying the objects and virtues of a monk. For a time he lived in a cell adjacent to the church. Then, no longer able to bear the disturbance of so many visitors, he moved to a hermitage just outside of town. This was a retreat so remote that he enjoyed in it the solitude of a hermit. On one side, it was surrounded by a precipitous rock of a lofty mountain, while the river Loire had shut in the rest of the plain by a bay extending back for a little distance; and the place could be approached only by one, and that a very narrow passage. Martin occupied a cell constructed of wood, and also several brothers in the same manner. But the majority preferred to dig a shelter into the rock from the mountain above. There were altogether eighty disciples, who were being disciplined after the example of the saintly master.

The interior life of Martin, his daily conduct and his mind always bent upon the things of heaven, no discourse could adequately express. Mentioned would be his perseverance and self-mastery in abstinence and fasting, and his power in vigilance and prayer, along with the nights, as well as days, which were spent by him, while not a moment was separated from the service of God, either for indulging in ease, or engaging in business. In fact, he did not indulge either in food or sleep, except in so far as the necessities of nature required. Never did a single hour or moment pass in which he was not either actually engaged in prayer; or, if it happened that he was occupied with something else, still he never let his mind loose from prayer. In truth, just as it is the custom of blacksmiths, in the midst of their work to beat their own anvil as a sort of relief to the laborer, so Martin even when he appeared to be doing something else, was still engaged in prayer.

Blessed is the man in whom there was no guile - judging no man, condemning no man, returning evil for evil to no man! His patience was such a strong armor against any offense. Even when he was chief priest, he allowed himself to be wronged by the lowest clerics with impunity; nor did he either remove them from the office on account of such conduct, or, as far as in him lay, repel them from a place in his affection. No one ever saw Martin angry, upset, distressed, or in the throes of laughter. He was always one and the same, his face radiant with the joy of heaven, seeming to belong to another world. Never was there any word on his lips but Christ, and never was there a feeling in his heart except piety, peace, and tender mercy. Frequently, too, he used to weep for the sins of those who showed themselves his revilers -- those who, as he led his retired and tranquil life, slandered him with poisoned tongue and a viper's mouth.

Martin had predicted long before the day in which he would die. When he suddenly felt the forces of the body leave him, he summoned the brothers and warned them of his impending death. Everyone was very much saddened and in tears, as if becoming one and saying: “Why do you abandon us Father? Why do you leave us desolate? If ravenous wolves attack the flock, who will defend us from their bites? To whom will you entrust the care of your disconsolate children?” Deeply moved, Martin turned to God: “Lord, if I am still necessary for Your people, I will not refuse the labor. Your will be done!”

O great man beyond words, not defeated by troubles, invincible in the face of death! He had no fear of dying. When the bystanders saw that, despite his great fever, he remained lying on his back, they besought him to change position to alleviate somewhat the pain. But Martin answered, “Brothers, rather let me look toward heaven than to earth so that my soul in its journey home may take a direct flight to the Lord.” Shortly before death he saw the evil spirit. “What do you want, horrible beast? You will find nothing in me that is yours!” With those words, he gave his soul to God.

Sancte Martine, ora pro nobis!

The Breath of the Spirit

This wonderful piece on prayer is from Theophan the Recluse (1815-1894), a monk of Eastern Christendom. In 1872, when he became a recluse, he lived in two rooms and survived physically on mostly bread and tea. Only the Abbot of the monastery and his Confessor visited him. Most of his time in his cell was spent in the daily liturgy, interior prayer, his own writings as well as translating the writings of the Fathers into Russian.

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Let me recall a wise custom of the ancient Holy Fathers: when greeting each other, they did not ask about health or anything else, but rather about prayer, saying “How is your prayer?” The activity of prayer was considered by them to be a sign of the spiritual life, and they called it the breath of the spirit. If the body has breath, it lives; if breathing stops, life comes to an end. So it is with the spirit. If there is prayer, the soul lives; without prayer, there is no spiritual life.

However, not every act of prayer is prayer. Standing at home before your icons, or here in church, and venerating them is not yet prayer, but the “equipment” of prayer. Reading prayers either by heart or from a book, or hearing someone else read them is not yet prayer, but only a tool or method for obtaining and awakening prayer. Prayer itself is the piercing of our hearts by pious feelings towards God, one after another - feelings of humility, submission, gratitude, doxology, forgiveness, heart-felt prostration, brokenness, conformity to the will of God, etc. All of our effort should be directed so that during our prayers, these feelings and feelings like them should fill our souls, so that the heart would not be empty when the lips are reading the prayers, or when the ears hear and the body bows in prostrations, but that there would be some qualitative feeling, some striving toward God. When these feelings are present, our praying is prayer, and when they are absent, it is not yet prayer.

It seems that nothing should be simpler and more natural for us than prayer and our hearts' striving for God. But in fact it is not always like this for everyone. One must awaken and strengthen a prayerful spirit in oneself, that is, one must bring up a prayerful spirit. The first means to this is to read or to hear prayers said. Pray as you should, and you will certainly awaken and strengthen the ascent of your heart to God and you will come into a spirit of prayer.

We must pray so that our mind and heart receive the content of the prayers that we read. In this way the act of praying becomes a font of true prayer in us. I will give here three very simple instructions:

1. Always begin praying with at least a little preparation;

2. Do not pray carelessly, but with attention and feeling;

3. Do not go on to ordinary work immediately after prayer.

When your mind does wander during prayer, bring it back. When it wanders again, bring it back again. In this way, you will overcome this difficulty so that the next time, perhaps, it will not come up again, or if it does return, it will be weaker. This is how one must act when the mind wanders. On the other hand it may happen that a particular word or phrase might act so strongly on the soul, that the soul no longer wants to continue with the prayer, and even though the lips continue praying, the mind keeps wandering back to that place which first acted on it. In this case: Stop, do not read further, but stand with attention and feeling in that place, and use the prayer in that place and the feelings engendered by it to feed your soul. Do not hurry to get yourself out of this state. If time cannot wait, it is better to leave your rule unfinished than to disturb this prayerful state. Maybe this feeling will stay with you all day like your guardian Angel! This sort of grace-filled action on the soul during prayer means that the spirit of prayer is becoming internalized, and consequently, maintaining this state is the most hopeful means of raising up and strengthening a spirit of prayer in your heart.

Finally, when you finish your prayers, do not immediately go off to any sort of work, but remain and think at least a little about what you have just finished and what now lies before you. If some feeling was given to you during prayer, keep it after you pray. If you completed your prayer rule in the true spirit of prayer, then you will not wish to quickly go about other work; this is a property of prayer. Thus our ancestors said when they returned from Constantinople: “He who has tasted sweet things does not desire bitter things.” So it is with each person who has prayed well during his prayers. One should recognize that tasting this sweetness of prayer is the very goal of praying, and if praying leads to a prayerful spirit, then it is exactly through such a tasting.

If you will follow these few rules, then you will quickly see the fruit of prayerful labor. May God grant this to you by the prayers of our All-pure Mistress, the Theotokos!

Powerful Pleaders to God

On this day in which the Carthusian Order celebrates the Solemnity of Saint Bruno, at Matins the monks will hear and reflect on the Apostolic Constitution, Umbratilem, by Pope Pius XI.

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All those, who, according to their rule, lead a life of solitude remote from the din and follies of the world, have chosen the better part, like Mary of Bethany. They contemplate the divine mysteries and the eternal truths, and pour forth ardent and continual prayers to God that His Kingdom may flourish and be daily spread more widely. They also atone for the sins of other men still more than for their own by mortification, prescribed or voluntary. For no more perfect state and rule of life than that can be proposed for men to take up and embrace, if the Lord calls them to it. Moreover, by the inward holiness of those who lead the solitary life in the silence of the cloister and by their most intimate union with God, is kept brightly shining the halo of that holiness which the spotless Bride of Jesus Christ holds up to the admiration and imitation of all. No wonder, then, that ecclesiastical writers of former ages, wishing to explain and extol the power and efficacy of the prayers of these same religious men, liken their prayers to Moses.

While Joshua was engaged in battle with the Amalekites on the plain and Moses on the top of a hill nearby was praying and beseeching God for the victory of his people, it happened that as long as Moses held his hands raised heavenward, the Israelites conquered, but if from weariness he lowered them a little, then the Amalekites overcame the Israelites; wherefore, Aaron and Hur on either side held up his arms until Joshua left the field victorious. This example most aptly symbolizes the effect of the prayers of the religious we have spoken of, since those prayers are borne up by the august Sacrifice of the Altar on one hand, and on the other hand by works of penance, as by two props typified respectively in a certain way, by Aaron and Hur; it being the usual and indeed the principal duty of these solitaries, as we have remarked above, to offer themselves up to God and devote themselves as propitiatory victims and hostages for peace for their own weal and that of the world - a function which they fulfill in an official way, as it were.

From the earliest times this mode of life, most perfect and at the same time most useful and fruitful for the whole of Christendom more than anyone can conceive, took root. For if we pass over the "Ascetics" who right from the very outset of our religion used to live so austerely, though in their own houses, that Cyprian considered them as "the noblest part of Christ's flock," it is known that many of the faithful in Egypt, persecuted under the Emperor Decius on account of their religion, had fled into the desert parts of the land and had found by experience that the solitary sort of life they led there was most profitable for attaining perfection, they continued that way of living even after peace had been granted to the Church. The number of these anchorites was so immense that there were said to be as many inhabitants in the wilderness as there were citizens in the towns. Some of them went to live far away from all human society, while others, under the leadership of Anthony, began to live in lauras. That was the origin of the common life - life in community - which, gradually evolved, organized and ruled by certain definite laws, was quickly propagated throughout all the countries of the East and then spread over Italy, Gaul, and Proconsular Africa, while monasteries rose up on all sides.

The monks, each one in the privacy of his cell, unoccupied with any exterior ministry and having nothing to do with it, should fix their thoughts exclusively on things of heaven, wonderful was the benefit that accrued from it to Christian Society. Nevertheless, in the course of time the institution so pre-eminent, that is called the contemplative life, declined somewhat and lost in vigor. The reason was that, although the monks, as a rule, shunned the care of souls and other exterior ministry, yet they came by degrees to combine the works of active life with their pondering on divine things and their contemplation. They thought that they ought to comply with the earnest request of the bishops and assist in the labors of the secular priests who were not able to cope with the many needs of the faithful, or, that it behoved them to take charge of popular instruction - an object of Charlemagne’s solicitude. Moreover, owing to the widespread disturbances of these times, monasteries had perhaps suffered some harm and had slackened.

Consequently it was highly important for the Church that this most holy form of life, which had been kept unimpaired for so many centuries in monasteries, should be restored to its pristine vigor, so that there should never be lacking men of prayer who, unimpeded by any other care, would be perpetually besieging the Divine Mercy and would thus draw down from heaven benefits of every sort upon men, too neglectful of their salvation. According to His great kindness, God, Who is ever attentive to the needs and well-being of His Church, chose BRUNO, a man of eminent sanctity, for the work of bringing the contemplative life back to the glory of its original integrity. To that intent Bruno founded the Carthusian Order, imbued it with his own spirit and provided it with those laws which might efficaciously induce its members to advance speedily along the way of inward sanctity and of the most rigorous penance, to the preclusion of every sort of exterior ministry and office: laws which would also impel them to persevere with steadfast hearts in the same austere and hard life. Through nearly nine hundred years the Carthusians have so well retained the spirit of their Founder, that unlike other religious bodies, their Order has never in so long a space of time needed any reform.

Who can help feeling admiration for these men, shut off completely and for all their lifetime from the society of men in order to give themselves up to a sort of hidden and silent apostolate for the eternal salvation of their fellow-creatures? They live each one in the solitude of his cell all the year round and never leave it for any reason nor under any stress of any need. At fixed hours of the day and night they assemble in the sacred temple, not merely to chant the Divine Office without modulation, as is the custom in other Orders, but to sing the whole of it with a lively and full voice in lifelike, molded tones - according to the very ancient Gregorian melodies of their choir books, and with the accompaniment of no musical instrument. How should God who is so merciful, fail to grant the prayers of those most pious brethren who thus raise their voices to Him in behalf of the Church and of sinners who need conversion? Wherefore, just as Bruno never lacked the esteem and benevolence of our predecessor, Urban II, who, having had that very learned and holy man for his master in the school of Rheims, later on, when he was Pope, took him for his counselor and made use of him in that capacity, in like manner the Carthusian Order has continuously enjoyed the special favor of the Apostolic See, commendable as that Order has ever been for the simplicity together with a certain holy rusticity in the way of living of its members. We ourselves bear the Carthusian monks no less good-will and we wish as much as anyone that so valuable an institution should spread and increase.

For, if ever it was needful that there should be anchorites of that sort in the Church of God it is most especially expedient nowadays when we see so many Christians living without a thought for the things of the next world and utterly regardless of their eternal salvation, giving reign to their desire for earthly pelf and the pleasures of the flesh and adopting and exhibiting publicly as well as in their private lives pagan manners altogether opposed to the Gospel. And there are perhaps some who still deem that the virtues which are misnamed "passive" have long grown obsolete and that the broader and more liberal exercise of active virtues should be substituted for the ancient discipline of the cloister. This opinion our predecessor of immortal memory, Leo XIII, refuted, exploded and condemned; and no one can fail to see how harmful and baneful that opinion is to Christian perfection as it is taught and practiced in the Church.

It is, besides, easy to understand how they who assiduously fulfill the duty of prayer and penance contribute much more to the increase of the Church and the welfare of mankind than those who labor in tilling the Master's field; for unless the former drew down from heaven a shower of divine graces to water the field that is being tilled, the evangelical laborers would reap forsooth from their toil a more scanty crop. It is hardly necessary to say what great hope and expectation the Carthusian monks inspire in us, seeing that since they keep the rule of their Order not only accurately but also with generous ardor, and since that rule easily carries those who observe it to the higher degree of sanctity, it is impossible that those religious should not become and remain powerful pleaders with our most merciful God for all Christendom.

Prayer:

All powerful, eternal God, You prepare dwelling places in heaven for those who renounce this world. We humbly beg of Your boundless clemency that through the intercession of our blessed Father Bruno, Your Confessor, we may faithfully fulfill the vows of our profession, and safely attain those things You have promised to all who persevere in Your friendship. This we ask through our Lord Jesus Christ Your Son, Who lives and reigns with You and the Holy Spirit, one God, for ever and ever. Amen.