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Posted by on Nov 20, 2007

Quote of the Day — Meister Eckhart

Quote of the Day — Meister Eckhart

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“Apprehend God in all things,
for God is in all things.
Every single creature is full of God
and is a book about God.
If I spent enough time
with the tiniest creature —
even a caterpillar —
I would never have to prepare another sermon,
so full of God is every creature.
Meister Eckhart, O.P.

Eckhart von Hochheim, OP  (1260- 1327) was a Dominican philosopher, theologian, and mystic. Although Meister Eckhart’s teaching shaped much of the thinking of the Middle Ages, he was largely forgotten until the end of the 20th century.  The freshness and universality of his insights have created a following for him among Christians and non-Christian seekers alike.

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Posted by on Nov 19, 2007

Quote of the Day — Meister Eckhart

Brother Sun and Sister Cave

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Many years ago I heard a little fable that seems appropriate for this time of year, as the Northern Hemisphere gets darker and the holidays approach. It’s actually a good one to remember any time during the year if we are feeling alone or sad. I’ll tell you the story and hope you’ll find meaning(s) awaken within your heart.

Once upon a time, there was a cave in the mountainside. She lived high up on the mountain, where no one ever came to visit her. For all she knew, no one even knew she existed.

She was a very deep cave and very dark inside. She felt cold and sad. Many days she would sit and cry because she was so alone, it was so dark and she felt so sad.

One day, the sun, who was shining on the outside of the mountain, heard her tiny voice crying. It sounded like she was very small or very far away. He called out to her, “Hello, where are you? Why are you sad?”

She answered, “I’m deep inside the mountain and I’m sad because it’s so dark and cold inside here. And I’m all alone.”

The sun immediately called back, “Sister Cave, I’m sorry you’re so unhappy. If it would help, please come outside and visit me. I don’t know what it is to be dark and cold, but I’d like to show you what light is like.”

The cave decided she had nothing to lose, so she picked up her skirts from all around her and slowly moved out into the light. She was happy to meet Brother Sun and experience his light, though it did seem very bright at first. The time passed quickly as they visited –Sister Cave and Brother Sun. Sister Cave felt very happy in the light. She stayed for a few days, enjoying the light, the warmth, and the company. It seemed they had many things to talk about and Brother Sun was wonderful company.

Then one day, Sister Cave began to think. “It’s all very well to be in the light. It’s really lots of fun. But life isn’t all light and fun. There are dark places and times too.” When she mentioned this to Brother Sun, he had to admit that he really found that hard to comprehend. Sister Cave told him that the best way to understand darkness was to experience it. She invited him to come visit her inside the mountain and Brother Sun accepted her invitation with much anticipation, because he had never experienced darkness. So it was decided.

Sister Cave told him he had to wait until she got everything ready for his visit. She went back inside the mountain and made herself as dark and cold as possible. When she couldn’t get any darker or colder, she called out, “I’m ready now, Brother Sun. Come in and see what darkness is.”

Brother Sun was very exited. He was going to experience something new and see where his new friend lived. He came out of the sky and made himself very small. Then he tiptoed into the entrance of the cave. He went in deeper and deeper, looking around as he went along. Finally he got to the very back of the cave. Sister Cave was very excited to see him and show him what her darkness was like.

Brother Sun looked all around the inside of the cave, with a puzzled expression on his face. At last he asked, “But Sister Cave, where is the darkness?”

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Posted by on Nov 18, 2007

Quote of the Day — Meister Eckhart

Saint of the Day – St. Rose Philippine Duchesne

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“Learn to let others do their share of the work. Things may be done less well, but you will have more peace of soul and health of body. And what temporal interest should we not sacrifice in order to gain these blessings?”
     St. Philippine Duchesne

Rose Philippine Duchesne, pictured here in a mosaic in the Cathedral Basilica of St. Louis, Missouri, was a French woman, born in 1769 to a successful middle class family. She entered the Visitation order during the French Revolution, but was forced to return home when revolutionaries expelled the nuns from their convents. She was active in the underground church during the Revolution, caring for the poor and sick, visiting prisoners and helping fugitive priests.

Following the Revolution, she joined the Society of the Sacred Heart. When the Bishop of Louisiana requested missionary help, she volunteered, arriving in New Orleans in 1818. She worked in Missouri and Kansas, starting schools and orphanages, for children of the settlers and Native Americans of the area. When she was 72 she founded a mission school for Native American girls and spent many years working there. The Potawatomi among whom she worked called her “Woman-who-prays-always.”

Despite the many years she lived in America, she was never able to master the English language. Yet that limitation never stopped her from doing what needed to be done for the children or the poor.

Her final years were spent at St. Charles, where her work in America had begun. She died there at the age of 83 on November 18, 1852 – a woman who accomplished wonders on the American frontier without sacrificing “peace of soul and health of body.”

“Learn to let others do their share of the work” — Not bad advice today either!

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Posted by on Nov 16, 2007

Quote of the Day — Meister Eckhart

Human Rights and Scripture – Jim’s Letter to Dr. Laura

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Every once and a while a piece of internet apocrypha can be thought provoking. Of course diatribes against Dr. Laura Schlessinger, a physiologist who gives advice on proper human behavior, have become their own genre on the internet. Many of the Old Testament (Torah) behavior codes strike us today as inhuman and not at all in keeping with Jewish or Christian notions of justice and compassion. This is an interesting example.

“Why Can’t I Own a Canadian?”

October 2002
Dr. Laura Schlessinger is a radio personality who dispenses advice to people who call in to her radio show. Recently, she said that, as an observant Orthodox Jew, homosexuality is an abomination according to Leviticus 18:22 and cannot be condoned under any circumstance. The following is an open letter to Dr. Laura penned by a east coast resident, which was posted on the Internet. It’s funny, as well as informative:

Dear Dr. Laura:

Thank you for doing so much to educate people regarding God’s Law. I have learned a great deal from your show, and try to share that knowledge with as many people as I can. When someone tries to defend the homosexual lifestyle, for example, I simply remind them that Leviticus 18:22 clearly states it to be an abomination. End of debate. I do need some advice from you, however, regarding some of the other specific laws and how to follow them:
When I burn a bull on the altar as a sacrifice, I know it creates a pleasing odor for the Lord – Lev.1:9. The problem is my neighbors. They claim the odor is not pleasing to them. Should I smite them?

I would like to sell my daughter into slavery, as sanctioned in Exodus 21:7. In this day and age, what do you think would be a fair price for her?

I know that I am allowed no contact with a woman while she is in her period of menstrual uncleanliness – Lev.15:19- 24. The problem is, how do I tell? I have tried asking, but most women take offense.

Lev. 25:44 states that I may indeed possess slaves, both male and female, provided they are purchased from neighboring nations. A friend of mine claims that this applies to Mexicans, but not Canadians. Can you clarify? Why can’t I own Canadians?

I have a neighbor who insists on working on the Sabbath. Exodus 35:2 clearly states he should be put to death. Am I morally obligated to kill him myself?

A friend of mine feels that even though eating shellfish is an abomination – Lev. 11:10, it is a lesser abomination than homosexuality. I don’t agree. Can you settle this?

Lev. 21:20 states that I may not approach the altar of God if I have a defect in my sight. I have to admit that I wear reading glasses. Does my vision have to be 20/20, or is there some wiggle room here?

Most of my male friends get their hair trimmed, including the hair around their temples, even though this is expressly forbidden by Lev. 19:27. How should they die?

I know from Lev. 11:6-8 that touching the skin of a dead pig makes me unclean, but may I still play football if I wear gloves?

My uncle has a farm. He violates Lev. 19:19 by planting two different crops in the same field, as does his wife by wearing garments made of two different kinds of thread (cotton/polyester blend). He also tends to curse and blaspheme a lot. Is it really necessary that we go to all the trouble of getting the whole town together to stone them? – Lev.24:10-16. Couldn’t we just burn them to death at a private family affair like we do with people who sleep with their in-laws? (Lev. 20:14)

I know you have studied these things extensively, so I am confident you can help. Thank you again for reminding us that God’s word is eternal and unchanging.

Your devoted fan,
Jim

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Posted by on Nov 15, 2007

Quote of the Day — Meister Eckhart

Saint of the Day – St. Albert the Great

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November 15 is the feast of St. Albert the Great (c 1206 – 1280), the German Dominican who not only taught St. Thomas Aquinas, but established the basic pattern for uniting faith and reason that became medieval scholasticism. According to Pope John Paul II, of all the doctors of the Church, St. Albert alone bears the title of “the Great.” In his address at Cologne on November 15, 1980, the seven hundredth anniversary of the saint’s death, Pope John Paul II, in his address on “Science and Faith in the Search for Truth,” beautifully summarized St. Albert the Great’s legacy and the current challenge for Christian scholars to confront a transformed world.

Not only did he shape philosophy and theology for centuries to come, St. Albert the Great, along with Roger Bacon, helped to lay the foundations for experimental science. He is still acclaimed in the history of botany, geography, chemistry, and physics. St. Albert the Great demonstrated the sphericity of the earth – a concept that had been lost with the fall of Greco-Roman civilization. He emphasized the importance of experiments in the study of the natural sciences. In fact, he gave us the distinction between the philosophical and natural sciences that we still use today.

Eleventh century Europe was a time of tremendous change. Towns and cities emerged to challenge the feudal order of the previous centuries. Trade and communication spread across Europe once again. The great mendicant orders – the Franciscans and the Dominicans – re-evangelized Europe and set up centers of learning.

Perhaps what is most interesting in St. Albert the Great was his ability to think critically and teach others how to do it as well. He did not accept the teaching of authorities, whether it was Plato, Aristotle, or St. Augustine, without a critical evaluation. St. Albert the Great did accept the broad boundaries of approved Christian teaching or orthodoxy. He also showed that reason and experimental inquiry were not incompatible with faith. St. Albert the Great acknowledged the transcendence of God and that we as humans could go only so far with our gift of reason and observation until we came to the threshold of revelation. He did not challenge the reality of miracles, but he was more interested in what could be learned from the natural order of things, which is the way God works most of the time.

Paradoxically, many legends developed in later centuries about St. Albert as a sorcerer and magician, which were recounted by such a great philosopher as Hegel. In one legend, St. Thomas Aquinas throws a punch at a talking machine that St. Albert has invented. Because of these accounts, St. Albert the Great has been adopted by the New Age movement.

Although St. Albert the Great was one of the greatest theologians, philosophers, and scientists of the Western tradition, he was also a Dominican provincial superior, bishop, diplomat, administrator, and spiritual director. He wrote the first Summa Theologiae and provided the model for a reasoned exposition and defense of the faith. As much as he was a man of faith, St. Albert the Great was a great believer in the importance of reason and observation.

For those of us who have grown up with the official Catholic Thomism of the 20th century, it can be hard to imagine how radical St. Albert the Great and St. Thomas Aquinas were for their time. The critical study of Christian, Islamic, Jewish and ancient non-Christian thinkers was based on the notion that truth can be found everywhere. As basic as this might seem to us, it caused a lot of controversy. St. Albert the Great was criticized for not devoting himself to scripture and theology. “How could God be subject to reason?” What we were to believe and think as Christians had all been laid out in the scriptures, the Church Fathers (and Mothers), and the official pronouncements of the Church. Yet, the exigencies of that time of great change required some way to deal with the re-introduction of knowledge, information, and technology that had been lost for centuries.

There is no doubt that St. Albert the Great would be fascinated with the social, technological, and theological challenges of the early 21st century. Do we have his same bold faith?

There is a wonderful page of resources and links about St. Albert the Great. It is well worth perusing. For a special treat listen to Austeritate Vitae the special chant for the feast of St. Albert.

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Posted by on Nov 14, 2007

Quote of the Day — Meister Eckhart

Italian Immigrants – Book Review: The Value of Worthless Lives

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In keeping with the feast day of St. Francis Cabrini – November 13 – this history of Italian immigrants in their own words gives an insight into a group of people who contributed much more to the world than their physical labor.

The Value of Worthless Lives
Writing Italian-American Immigrant Autobiographies
Ilaria Serra

Fordham University Press
244 pages
February 2007

The H-Net Discussion List on International Catholic History [H-CATHOLIC@H-NET.MSU.EDU] published a review by Anthony Riccio of the Sterling Library, Yale University here a couple of paragraphs:
Here we find captivating personal histories of miners who used their good fortunes to help immigrant schoolchildren buy books, political figures who wrote for justice, unskilled laborers who wrote with flair and expressiveness beyond their grammar-school education, a poet/laborer who memorized Webster’s dictionary, and a bricklayer who taught himself how to write and worked with quarantined immigrants at Ellis Island. One excerpt from miner Pietro Riccobaldi’s memoir captures the ethos of the Italian immigrant, the deep sense of family honor and the importance of the family name that formed the basis of a behavioral code Italian immigrants brought from Italy: “I didn’t gather big fortunes, but I have behaved well. I kept faithful to my family’s teachings–I felt a sense of pride”

In chapter 4, “The Spiritual Immigrant,” Serra illuminates another fascinating aspect of the Italian immigrant experience that resulted from the religious freedom America afforded. Serra’s work examines the transformation from the constraints of Old World Catholicism practiced in the Italian village to personal inner journeys and flights to higher spiritual awareness experienced in the New World. Serra’s autobiographies profile the lives of men whose inward pilgrimage led them to become Protestant ministers, evangelicals who returned to their native Italian villages to preach the word of God, and missionaries who converted souls to Catholicism in the American wilderness.

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Posted by on Nov 14, 2007

Quote of the Day — Meister Eckhart

What’s in A Word? – To Divorce and Forgive?

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R. Rafael Pozos – my oldest son, string bassist, web programmer, and linguist – had an interesting comment on my post about Evangelicals rethinking divorce.

“Interestingly enough, Greek uses the same verb ‘aphiami’ for divorce and to forgive. It implies a very forceful leaving or remission. It’s what the apostles do to their boats and to their families when they go to follow Jesus, as well as what happens when a man dismisses his woman (no term for wife in antiquity really) , and also when an obligation is dismissed. Therefore, it is one loaded word.”

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Posted by on Nov 13, 2007

Quote of the Day — Meister Eckhart

Saint of the Day – St. Frances Cabrini

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November 13 is the feast day of St. Francis Cabrini (1850 -1917), the patron saint of immigrants. She was born in northern Italy, in the province of Lombardy, and was one of 13 children. Her desire to become a nun was put on hold because of health problems. St. Frances devoted herself to caring for her parents and working with her brothers and sisters on the farm. She was asked to teach in a school by the local bishop. After six years, the bishop asked her to start the Missionary Sisters of the Sacred Heart to care for poor children. St. Frances was known for her administrative and leadership abilities and Pope Leo XIII asked her to extend her work to the United States for the care of Italian immigrants.

There is a lot more to the story of a woman whose frail health put her in the circumstances of founding her own order at the age of 30. She established orphanages, hospitals, and schools in the United States, Central America, South America, Spain and France. The complete story is available at www.mothercabrini.org. St. Frances Cabrini never made it to China, which had been a long time dream. She made it as far as Seattle and California and had hopes of setting up programs in Alaska. At age 67, her health finally gave out and she died on December 22, 1917, in her room at the Columbus hospital in Chicago, while preparing candy for children.

Italians were forced to migrate for economic reasons. As displaced rural farmers, they brought little money, skills, or education with them. Their intention was to make money and return home. About 25% of Italian immigrants did return to Italy. For the most part they lived in dire poverty, in the worst of living conditions, and worked as manual laborers. By 1890, 90% of New York City’s public works employees were Italian, as were 99% of Chicago street workers. There were no social, health, or educational services for immigrants. They also encountered ethnic bigotry and religious prejudice.

The parallels with the current Mexican immigration to the United States are striking. In fact, St. Frances Cabrini opened programs in California for Mexican immigrants. The major difference is that Italian immigrants were documented and had a legal status. Although legal status is an issue for many Mexican immigrants, according to the San Jose Mercury News, 70% of persons of California’s Mexican community – 7.6 million of the state’s 36 million people – are United States citizens. While more social programs are available to immigrants with legal status, there are still great needs in housing, health care, employment protection, and nutrition.

In today’s global society, similar situations exist all around the world. The feast of St. Frances Cabrini is a good day to remember that prayer, work, and the desire to help the less fortunate can turn a person of frail health into a giant of Christ’s charity.

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Posted by on Nov 12, 2007

Quote of the Day — Meister Eckhart

Saint of the Day – St. Josaphat Kuncevyc: East Meets West?

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November 12 is the feast day of St. Josaphat of Polotsk. St. Josaphat was born John Kuncevyc (Kunsevich) in 1580 or 1584 in Lithuania. He was a successful merchant and an advantageous marriage seemed imminent, when young John Kuncevyc decided to follow a religious vocation. This might have been remarkable enough in itself except that he decided to become a priest in a formerly Eastern Orthodox church that had re-united with Rome in 1596. The Union of Brest led to the entry of millions of Ukrainians and Belorussians in what was then Poland-Lithuania into union with Rome, but preserved many of their customs and forms of worship in the Byzantine Rite. The people were actually called Ruthenians, which is a Latinism for Russian. This act of union actually caused a serious split among the Ruthenians, since the decision was made by their key bishops at a time when the area was under the control of Catholic Poland. Many people and priests were actually opposed to giving up their Orthodox heritage.

St. Josaphat – the name he was given at his religious profession as a monk – came of age and was killed in the maelstrom of Cossack, Polish, and Austrian struggles for dominance in eastern Europe. The Catholic view, as presented by the Catholic Encyclopedia of 1907, is that the Orthodox Church had become so corrupt that key bishops felt that the only hope of reform was to leave their affiliation with the Patriarch of Constantinople and place themselves under the Patriarch of Rome, the Pope. The Ukrainian Orthodox view is that religious affiliation was part of nationhood and Poland sought more effective control of Ukraine and Belorussia by “Latinizing” them.

It is interesting to note that although, the Uniate bishops negotiated an agreement with Rome which required little change from their traditional form of worship and organization, western influence became strong, even among the Orthodox, because of the dominance of western education among the ruling elite and the higher clergy. St. Josaphat became a bishop and later archbishop of Polotsk in the eye of a political and cultural hurricane. He was a man of great holiness and learning and he was also a Catholic partisan. Unfortunately, because he did not adopt the Latin Rite, Polish bishops distrusted him. Those members of the Ruthenian public and clergy who resisted the union did not look favorably upon him.

Mattters were made more difficult by the appointment of rival Orthodox bishops. The support of the Polish King for the Uniate bishops, including St. Josaphat, and the removal of the Orthodox bishops by the Polish Crown, only increased the tension.

St. Josaphat made substantial gains in catechizing and reforming the clergy. He also led by his own example. However, his personal austerity became an obstacle. It was a testament to his courage and his commitment to communication that he returned to Vitebsk in October 1623 to address the unrest. St. Josaphat and his staff were attacked by a mob outside his residence and he was killed. The actual heroes of the day were the Jewish community, who moved in to prevent more deaths and break up the fighting. The Catholic side points out that this violence actually helped swing more support for the Uniates. While the Orthodox side regrets the killings, they point out the martyrdom of Athanasius Filipovich, who was tortured and killed by Catholic partisans in 1648.

Given all of this tragedy, what is the best way to achieve Christian unity? How can millions of people overcome centuries of political and cultural conflict and theological differences? Four hundred years after the Union of Brest and over a decade after the fall of the Soviet Empire, Catholic and Orthodox in eastern Europe are still far apart. Perhaps before the next century comes to an end, we will find a way to reach beyond the division, to communicate with respect, love, and repentance, and to build a new united future in which neither Christian tradition is denied or diminished.

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