It’s great to be joined once again by Mark Brumley, this time to discuss “Knowing God: God and the Human Condition” (previously titled God and the Human Mind) authored by the great Catholic writer, teacher, and publisher Frank Sheed. Written in 1966 during the time of the Second Vatican Council, Sheed addresses the most challenging questions the human mind can pose about God, without presenting answers in dry academic way. Instead, because of his gifted writing style, he engages the reader with a desire to discover “mystery” in all its forms.
“This book is vintage Sheed: clear, commonsensical, and convincing. This is the Sheed of the two masterpieces of apologetics Theology and Sanity and Society and Sanity. But this is also a new Sheed: older and wiser, more practical and human–the post-Vatican II Sheed. I mean this in all the good senses, the John Paul II senses: he is sensitive to the dangers of “the good old days”: verbalism, “dead orthodoxy,” rationalism, deism, what Sheed calls “theometry” instead of theology: an abstract, formal theological geometry that only wants to define terms and win debating points. Instead, this book is a kind of theological midrash, a deepening, a spelunking in the caves of the deepest mysteries with the clear light of honest words–honest with heart as well as head. It unites dogmatic theology with lived religion. It is precisely the breath of fresh air that Pope John XXIII opened the windows for, and in terms the layman can clearly grasp. —– Peter Kreeft, Author, Because God is Real
How can you possibly pick the best of G. K. Chesterton’s essays? Thank goodness for Dale Ahlquist, Joseph Pearce, Aidan Mackey! Leading authorities on all things G. K. they’ve done it for us…and what a feast! From cheese to Jane Austen, barbarians to “what is right with the world,” G. K. covers it all. And the beauty is that it is still as relevant today as it was in his day…that’s the mark of genius, or more accurately, authentic wisdom and grace. It is always a joy to talk with Dale Ahlquist! He is the “good son” of G. K. Have fun with the listen and then read “In Defense of Sanity: The Best Essays of G.K. Chesterton.”
The variety of topics are astounding: barbarians, architects, mystics, ghosts, fireworks, rain, juries, gargoyles and much more. Plus a look at Shakespeare, Dickens, Jane Austen, George MacDonald, T.S. Eliot, and the Bible. All in that inimitable, formidable but always quotable style of GKC. Even more astounding than the variety is the continuity of Chesterton’s thought that ties everything together. A veritable feast for the mind and heart.
While some of the essays in this volume may be familiar, many of them are collected here for the first time, making their first appearance in over a century.
“How the West Really Lost God: A New Theory of Secularization” is a phenomenal book on this subject. Mary Eberstadt delivers a compelling theory about the decline of the Christian religion in the Western world. By the analysis of data on the family, from pre-Revolutionary France to contemporary culture in the West, she demonstrates how the natural family is the prime nurturing force for Christianity in society. When that family structure dissolves, so does the Christian religion in a culture and the rise of secularization is fostered. While presenting the problem, she also offers hope for the future. Another fascinating and provocative read by Mary Eberstadt!
“An absolutely brilliant and strikingly fresh portrait of the ‘double-helix’ of faith and family, coupled with a potentially game-changing analysis of the why and how of secularization, all written with the sparkle and empathy that characterize the work of one of America’s premier social analysts.” —George Weigel, Distinguished Senior Fellow, Ethics and Public Policy Center, Washington, D.C.
“Mary Eberstadt’s account of the synergistic relationship between the fracturing of the family and declining religiosity is both chilling and utterly convincing. No theorist of secularization has come close to Eberstadt in sociological insight or explanatory power.”
— Mary Ann Glendon, author of The Forum and the Tower: How Scholars and Politicians Have Imagined the World from Plato to Eleanor Roosevelt
“A brilliant contribution to the really big question about the future of the West, and a pleasure to read.”—Rodney Stark, author of The Rise of Christianity
Outside of the Sacramental prayers of the Church, there is no other prayer more important than the prayerful recitation of the Holy Rosary of the Blessed Virgin Mary.
“But the most important reason for strongly encouraging the practice of the Rosary is that it represents a most effective means of fostering among the faithful that commitment to the contemplation of the Christian mystery which I have proposed in the Apostolic Letter Novo Millennio Ineunte as a genuine “training in holiness”: “What is needed is a Christian life distinguished above all in the heart of The Rosary belongs among the finest and most praiseworthy traditions of Christian contemplation. Developed in the West, it is a typically meditative prayer, corresponding in some way to the “prayer of the heart” or “Jesus prayer” which took root in the soil of the Christian East.”– His Apostolic Letter On the Rosary of the Virgin Mary
I am also thinking of the Compendium of the Catechism of the Catholic Church that we recently published, in which the Word of God is applied to our lives and the reality of our lives interpreted; it helps us enter into the great “temple” of God’s Word, to learn to love it and, like Mary, to be penetrated by this Word.
Thus, life becomes luminous and we have the basic criterion with which to judge; at the same time, we receive goodness and strength.
Mary is taken up body and soul into the glory of Heaven, and with God and in God she is Queen of Heaven and earth. And is she really so remote from us?
The contrary is true. Precisely because she is with God and in God, she is very close to each one of us.
While she lived on this earth she could only be close to a few people. Being in God, who is close to us, actually, “within” all of us, Mary shares in this closeness of God. Being in God and with God, she is close to each one of us, knows our hearts, can hear our prayers, can help us with her motherly kindness and has been given to us, as the Lord said, precisely as a “mother” to whom we can turn at every moment.
She always listens to us, she is always close to us, and being Mother of the Son, participates in the power of the Son and in his goodness. We can always entrust the whole of our lives to this Mother, who is not far from any one of us.
On this feast day, let us thank the Lord for the gift of the Mother, and let us pray to Mary to help us find the right path every day. Amen.
Holy teachers like Augustine, Ambrose, Gregory, Hilary, Isidore, John Chrysostom, John Damascene, Bernard, and other saintly Greek and Latin doctors have discoursed on prayer at great length. They have encouraged and described it, pointed out its necessity and value, explained the method, the dispositions which are required, and the impediments which stand in its way. In learned books, the glorious and venerable doctor, Brother Thomas Aquinas, and Albert, of the Order of Preachers, as well as William in his treatise on the virtues, have considered admirably and in a holy, devout, and beautiful manner that form of prayer in which the soul makes use of the members of the body to raise itself more devoutly to God. In this way the soul, in moving the body, is moved by it. At times it becomes rapt in ecstasy as was Saint Paul, or is caught up in a rapture of the spirit like the prophet David. Saint Dominic often prayed in this way, and it is fitting that we say something of his method.
Certainly many saints of both the Old and New Testament are known to have prayed like this at times. Such a method serves to enkindle devotion by the alternate action of soul upon body and body upon soul. Prayer of this kind would cause Saint Dominic to be bathed in tears, and would arouse the fervor of his holy will to such intensity that his bodily members could not be restrained from manifesting his devotion by certain signs. As a result, the spirit of the supplicant was sometimes raised up during its entreaties, petitions, and thanksgivings.
The following, then, are the special modes of prayer, besides those very devout and customary forms, which Saint Dominic used during the celebration of Mass and the praying of the psalmody. In choir or along the road, he was often seen lifted suddenly out of himself and raised up with God and the angels.
The First Way of Prayer
Saint Dominic’s first way of prayer was to humble himself before the altar as if Christ, signified by the altar, were truly and personally present and not in symbol alone. He would say with Judith: “O Lord, God, the prayer of the humble and the meek hath always pleased Thee [Judith 9:16]. “It was through humility that the Canaanite woman and the prodigal son obtained what they desired; as for me, “I am not worthy that Thou shouldst come under my roof” [Matt. 8:8] for “I have been humbled before you exceedingly, O Lord [Ps. 118:107].:
In this way our holy father, standing erect, bowed his head and humbly considering Christ, his Head, compared his lowliness with the excellence of Christ. He then gave himself completely in showing his veneration. The brethren were taught to do this whenever they passed before the humiliation of the Crucified One in order that Christ, so greatly humbled for us, might see us humbled before his majesty. And he commanded the friars to humble themselves in this way before the entire Trinity whenever they chanted solemnly: “Glory be to the Father, and to the Son, and to the Holy Spirit.” In this manner of profoundly inclining his head, as shown in the drawing, Saint Dominic began his prayer.
The text was taken from the book St. Dominic: Biographical Documents, edited by Fr. Francis C. Lehner, O.P. The chapter “The Nine Ways of Prayer of St. Dominic” was translated by Fr. Andrew Kolzow, O.P.
Adrienne von Speyr (1902 – 1967) was a Swiss medical doctor, convert to Catholicism, a mystic, wife and author of over 60 books on spirituality and theology. She collaborated closely with Hans Urs Von Balthasar, her confessor for 27 years, and together co-founded the Community of Saint John. Her numerous writings, published by Ignatius Press, are being recognized by leading theologians as a major contribution to the mystical and spiritual writings of the Church.
A convert from Protestantism, Adrienne von Speyr entered the Catholic Church on the Feast of All Saints, 1940. During the next twenty-seven years, Hans Urs von Balthasar, as Adrienne’s confessor and spiritual director, carefully observed her interior life and was convinced that she was gifted with a special mission in the life of the Church—to revitalize personal, as well as communal, faith and prayer.
Working in close collaboration with von Balthasar, Adrienne received these intimate portraits of men and women, both inside and outside the Church, in conversation with God. Through a unique charism, she was able to put herself in the place of various individuals to see and describe their prayer, their whole attitude before God. Not all of her subjects are saints in the strict sense of the word, but all struggled, with varying degrees of success to place their lives at the disposal of their Creator.
“The Book of All Saints is a wonderful gift to the Church because it shows how the saints pray and because it invites us—by contagion, as it were—to pray ourselves.” – Vivian Dudro
Heart of Hope Part 5 — The purpose of life, the suffering of humanity and how it relates to the grace of God. Emotional Suffering, Purgation, Christ’s sacrifice on the Cross, and Redemption
Deacon James Keating, PhD, the director of Theological Formation for the Institute for Priestly Formation, located at Creighton University, in Omaha, is making available to ”Discerning Hearts” and all who listen, his series of programs entitled “The Heart of Hope”.
This series explores the work of suffering in the Christian life and how God can use it to transform the heart of the individual and the world.
You can obtain just the audio podcast, if you would prefer
Of Spiritual Desolation. I call desolation all the contrary of the third rule, such as darkness of soul, disturbance in it, movement to things low and earthly, the unquiet of different agitations and temptations, moving to want of confidence, without hope, without love, when one finds oneself all lazy, tepid, sad, and as if separated from his Creator and Lord.
Because, as consolation is contrary to desolation, in the same way the thoughts which come from consolation are contrary to the thoughts which come from desolation.
Msgr. Esseff reflects on the true meanings of happiness and joy. What does it really look like? How can we live a life of happiness and joy? Msgr. Esseff discusses the beatitudes and forgiveness and the keys to a proper understanding. What is true humility? How much the Father loves you!
Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. He was ordained on May 30th 1953, by the late Bishop William J. Hafey, D.D. at St. Peter’s Cathedral in Scranton, PA. Msgr. Esseff served a retreat director and confessor to Blessed Mother Teresa. He continues to offer direction and retreats for the sisters of the missionaries of charity around the world. Msgr. Esseff encountered St. Padre Pio, who would become a spiritual father to him. He has lived in areas around the world, serving in the Pontifical missions, a Catholic organization established by Bl. Pope John Paul II to bring the Good News to the world especially to the poor. Msgr. Esseff assisted the founders of the Institute for Priestly Formation and continues to serve as a spiritual director for the Institute. He continues to serve as a retreat leader and director to bishops, priests and sisters and seminarians and other religious leaders around the world.
To obtain a copy of Msgr. Esseff’s book byvisiting here