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Posted by on Nov 27, 2007

Signs and Symbols – The Advent Wreath

Signs and Symbols – The Advent Wreath

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The first Sunday of Advent (December 2, 2007) is fast approaching. The season of penance and hopeful expectation has probably been observed since the fourth century. Advent begins on the fourth Sunday before the feast of Christmas, the Sunday closest to November 30, the feast of St. Andrew.  Advent wreaths appear to have come from the northern cultures of Europe, whose people used evergreen and holly for various wheels associated with the lengthening of days – the coming of the light – at the winter solstice.

The Advent wreath takes various forms. For Catholics, there are three purple candles and one rose candle. The rose candle is for the third Sunday – Gaudete or Rejoice. Protestants tend to use blue candles. Some wreaths have a white candle in the center to signify the birth of Christ. Advent wreaths were primarily used in homes for many centuries and came to churches only more recently.

A different candle is lighted on each Sunday. In our family, we light each one for the first time on Saturday after sunset, which is the liturgical beginning of Sunday. The first week only one candle burns. The second week, two are burning. By the fourth Sunday, all four are lighted, the first getting very short and the others proportionately taller. The passage of time becomes visible through the height of the candles. During all of the hustle and bustle, it is a reminder for us that the Christmas season begins on December 24th and ends on January 6th or the feast of the Epiphany – The Thee Kings.

You can find prayers and devotions for Advent at many sites. The Episcopal Church at Cornell has a wonderful booklet. St. Louis Catholic parish has a series of Advent prayers and observances at their site. Jeanne Woodward has a great collection of Advent prayer, worship, and study resources at The Text This Week. This is an impressive site, with study and worship materials for several denominations for the entire liturgical year.

For a holiday treat, take time away from food, football, and shopping. Go for a walk and gather materials for the wreath with your spouse and the children. Get a hold of some coat hangers, pliers, and some ingenuity to make the ring for the wreath. You can attach the evergreens and holly ( or other materials) with florist’s wire, plastic bag ties, or other wire. The candles can be placed in simple candle sticks inside the wreath. If you are handy you can even make wire ones.

You can sometimes find or order an Advent wreath frame. However, the key is not to create stress. Arrange some candles – don’t worry about the colors – and some greenery – or small potted plants, light a candle, say a prayer for peace, and hope and yearn for the light.

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Posted by on Nov 26, 2007

Signs and Symbols – The Advent Wreath

Feast of Christ the King – The Reign of God

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“He is the image of the invisible God, the firstborn of all creation. For in him were created all things in heaven and on earth, the visible and the invisible, whether thrones or dominions or principalities or powers; all things were created through him and for him.

He is before all things, and in him all things hold together. He is the head of the body, the church. He is the beginning, the firstborn from the dead, that in all things he himself might be preeminent.

For in him all the fullness was pleased to dwell, and through him to reconcile all things for him, making peace by the blood of his cross (through him), whether those on earth or those in heaven.

And you who once were alienated and hostile in mind because of evil deeds he has now reconciled in his fleshly body through his death, to present you holy, without blemish, and irreproachable before him”

                                                                                     Colossians 1:14-23

The feast of Christ the King is very recent. Pope Pius XI established it in 1925 to reassert the centrality of Christ in a world confronted with communist atheism and secular agnosticism. The feast is widely observed by other liturgical denominations, including Anglicans and Lutherans.

The feast of Christ the King was originally observed on the last Sunday of October, closer to all Saints Day, November 1. After the reforms of the church calendar in 1965, the feast was moved to the last Sunday of Ordinary Time – the Sunday before the first Sunday of Advent. It is the last Sunday of the liturgical year and provides a culmination that is solemn but not triumphal.

Strictly speaking, the term “basilea” in Greek is not equivalent to our sense of “kingdom” in the sense of territory. Scholars prefer terms like reign or dominion. The reading from Colossians – the second reading of the day – more aptly summarizes the meaning of the feast. All creation was made for Him and in Him and the love of Christ rescues us from our alienation from ourselves and our true meaning.

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Posted by on Nov 24, 2007

Signs and Symbols – The Advent Wreath

Saint of the Day – St. Andrew Dung-Lac and Companions

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November 24 is the feast day of the Vietnamese martyrs, St. Andrew Dung-Lac and Companions. He was born Ahn Tranh around 1795 in northern Vietnam. At the age of twelve, his parents moved to the city of Hue. St. Andrew Dung-Lac was instructed by a lay catechist, who also gave him the basic education that was denied to poor children like the young Ahn Tranh. His baptismal name was Andrew and he became a catechist. Later, in 1823, he was ordained a priest. After imprisonment and repeated torture, he was beheaded on December 21, 1839 for the crime of being a parish priest. St. Andrew’s 116 companions include those martyred between 1820 and 1862. They include bishops, priests, laity and 2 dozen Spanish and French missionaries. Many of these martyrs had been declared blessed. However, Pope John Paul II declared all 117 as saints in 1998.

The policy of the kingdoms that would later become Vietnam was to exclude foreigners and their influence. Catholicism came to the region by way of the Spanish and the French. Jesuits translated the Bible into Vietnamese. Being a Christian was seen as a dangerous link to the outside, tied to powerful empires seeking to advance their interest in southeast Asia. Despite the persecution and absence of clergy, the faith spread and endured. Catholics became a substantial minority, including around 5% of the population. French rule in late 19th century Viet Nam brought a degree of security and status to Catholics. The Communist takeover of the northern part of the country by Ho Chi Minh in 1954 caused an exodus of Catholics to the south, where they received preferential treatment by the ruling elite, typified by the Catholic Diem family.

The corruption and oppression of the Diem regime led to protests by Buddhists and the eventual overthrow of the government. Catholics were caught up on both sides of this struggle. The fall of South Vietnam to the Communists in 1975 led to 30 years of brutal repression. The canonization of St. Andrew Dung-Lac and the other Vietnamese martyrs by Pope John Paul II in 1998 marked the beginning of overtures by the Vatican to begin a dialog. By 2003, substantial progress had been made. In January 2007 the Vietnamese Prime Minister visited the Vatican and began the process of establishing diplomatic relations and better, if not yet ideal, conditions for the Church in Viet Nam.

This opening out to the world by Viet Nam coincides with the restoration of diplomatic relations with the United States and the emergence of Viet Nam in the age of globalism. Vietnamese Catholics are now part of a wider controversy about the independence of Christian churches in Asia. There are also important theological issues regarding the unique Asian experience of the faith and its relationship to much larger Asian religions such as Buddhism, Hinduism, and Taoism.

How does one’s membership in a worldwide church effect one’s own sense of identity and culture? To the extent that we as Christians experience the faith in our own culture are we limiting it? What is the role and importance of non-Christian faith traditions in our world? St. Andrew Dung-Lac and the Vietnamese martyrs lived the tension of these questions and witnessed to them with their lives. These questions now belong to us.

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Posted by on Nov 23, 2007

Signs and Symbols – The Advent Wreath

Saint of the Day – Blessed Miguel Pro, S.J.

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November 23 is the feast day of Blessed Miguel Agustin Pro, S.J. (1891-1927). Fr. Pro was a genial easygoing young priest shot by a firing squad for exercising his ministry against the laws of Catholic Mexico. A blind woman who attended his funeral and touched the coffin regained her sight. Other miracles followed. Fr. Pro was from a large family in Guadalupe, Zacatecas. He joined the Jesuits at the age of 20 after a happy and carefree youth. He was known for his quick and gentle wit. Due to the enforcement of anti-clerical laws in 1915, Fr. Pro and his fellow Jesuit novices left to continue their studies in California, Belgium, Nicaragua, and Spain.

To someone not familiar with the history of Mexico, it can be perplexing to understand how such a Catholic country could have outlawed the religion of the vast majority of its citizens. ( An excellent monograph in Spanish is “La Iglesia Catolica y la Politica en Mexico, 1910 – 1938.”) The story is a saga of ongoing conflict between the emerging secular state after Mexico’s independence from Spain in 1821 and the spiritual and economic power of the Church. For over 300 years prior to independence, the Church in Mexico fell under the sponsorship of the Spanish Crown. The Church, the religious orders, and lay institutes controlled vast resources of land and natural resources. In order to assert their power, the national elites knew that they needed to dis-establish the temporal power of the Church. Others believed that the only way to create a modern state was to get rid of religion altogether.

By the mid-1800’s, the Reform of President Benito Juarez attempted to deprive the Church of its lands and redistribute lands to the peasants and the native tribes. If this sounds socialist, it is. Mexico was one of the first countries to try to address the evils of social inequality by converting socialist philosophy into public policy. Just as socialist aspirations in European governments gave way to oppressive imperial governments, Mexico was ruled by dictators.

The Mexican bishops, under Popes Pius IX and Leo XIII, responded by developing a Christian social teaching focusing on peace, justice, and equality. The Christian social gospel emerged from Pope Leo XIII’s encylical letter, Rerum Novarum, in 1891 on the relationship between capital and labor. Many of the key bishops in Mexico in the early 20th century had been trained in Rome to provide a core of leaders.

The first socialist revolution of the the 20th century took place in Mexico in 1910. Industrialization, foreign control of natural resources, and endemic poverty passed the tipping point. After massive slaughter, destruction, and social dislocation, the Constitution of 1917 came into force. The anti-Church provisions of the Constitution were enforced unevenly until 1925, when President Calles passed additional legislation specifying penalties for infractions. Fortunately or unfortunately, Fr. Pro who had been recently ordained was sent back to Mexico that same year. His health had been declining and his superiors felt that he would get better away from the rigors of exile. When he returned, the situation had gotten so bad that he had to go underground and minister in secret.

The opposition to President Calles erupted in a rebellion called the Cristero war. The insurgents claimed to be fighting for religious freedom. Their cry was “Viva Cristo Rey,” “Long Live Christ the King.” Of course the history was much more complex, since practicing Catholics and anti-clericals often fought together against other factions that were also diverse in their composition. President Calles thought that the pictures of a public execution of Fr. Pro would demoralize the rebels, who were known as Cristeros. It had the opposite effect. Fr. Pro’s execution re-invigorated the fractured insurgency, drew international condemnation, and led to the involvement of the United States’ ambassador, who helped resolve the conflict in 1929. The activities and involvement of the Church in public life and education was highly restricted. However, the Church’s spiritual ministry was permitted under close control.

In 1988, Pope John Paul II visited Mexico amid jubilant throngs. At the time, he beatified Fr. Pro, who became Blessed Miguel Agustin Pro. In 1990, the Vatican and Mexico established diplomatic relations and began a decade long process of regularizing the independence of Church and state. Fr. Pro’s wish was to offer his life for Mexico. It was a wish that he confided a year before his death and a wish that was fulfilled.

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Posted by on Nov 23, 2007

Signs and Symbols – The Advent Wreath

Apocalypse – The End of the Liturgical Year

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As we approach the feast of Christ the King, the cycle of readings reminds us of the end of days. Christianity is almost unique in its focus on the end and culmination of all things and the Second Coming of the Lord. The images are very different from the entry into Jerusalem on Palm Sunday. St. Stephen, the first martyr, sets the tone, declaring to his judges that the time is coming when they will see Christ descending on them in glorious judgment.

There were many books about the end of days published before the millenium. The biggest publishing success was the Left Behind series, a group of novels by Tim LeHaye and Jerry Jenkins. The series combined a literal approach to the Book of Revelation, also known by its Greek title, The Apocalypse, with a theology which came primarily from the tent revival meetings of the 20th century in the United States. There is a very strong dose of Calvinist predestination, Anabaptist altar calls to conversion, and Medieval delectatio morosa – delight in the suffering of the others, especially the damned.

Horror movies are always popular in American culture. Perhaps they are a secular celebration of evil that twists what is supposed to be the encouragement apocalyptic literature offers to those undergoing persecution. Of course there is the old technique of fire and brimstone sermons to scare the “hell” out of people. Apparently many people liked and still like the horror entertainment value of these sermons, which seem to create a god who is far from loving.

The end of the year and the beginning of the new year is a time to focus on more than the settling of scores. It is a time to show the mercy we want to receive on that Last Day.

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Posted by on Nov 22, 2007

Signs and Symbols – The Advent Wreath

Thanksgiving Day USA – Calvin’s Elect in the New World

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Thanksgiving Day in the United States is observed on the fourth Thursday of November. It is a time for family gatherings. The day before the holiday is the busiest travel day in the year. In keeping with its Puritan religious origins, it is not a liturgical holiday, but rather a celebration of a successful harvest and the group’s survival of the brutal winter and spring. Generally, there are no formal religious services. It is a holiday observed by people of all faiths and of no faith. The poor are fed and the rush and loneliness of contemporary life are abandoned for the day. It is a sabbath. Offices, banks, schools, and most stores are closed. The day embodies a vision of the Kingdom, without any of the overt religiosity of the country’s Calvinist social and cultural founders.

The Pilgrims were a group from Nottingham Shire in England and were part of the Puritan movement. Their religious beliefs were generally in line with those of John Calvin. The recognized only two sacraments – Baptism and the Lord’s Supper. Marriage, as a civil contract, was the province of the magistrates. Marriage existed for the procreation of children and the prevention of adultery. There was no celebration of Christmas and Easter since these were the creations of human culture to honor Christ, who did not need them. They abandoned the liturgical cycle of seasons and holy days, to return to a “pure” Christianity of the very early Church. Their meeting places were not Churches in the traditional sense and had no decoration.

They believed that everyone was predestined to salvation or damnation. Due to the sin of Adam and the fall of the human race, humanity was seen as utterly corrupt. Some people would receive grace, which was irresistible. As a result they would come to faith and be saved. The Pilgrims – unlike the Anabaptists – emphasized the baptism of infants. God’s chosen or elect would probably come from the ranks of those people who led good lives, since they already manifested the sign of divine grace. Sobriety, industry, and the absence of adornment in one’s dress, home and public spaces was the norm. The English Puritans did not believe in the need for bishops or a formal hierarchy. Each group constituted its own church and elected its own officials.

When James I of England (James IV of Scotland) came to the throne, he supported the episcopal model of the Anglican Church, which maintained the hierarchical structure of the bishops. King James, who commissioned the English Bible that still bears his name, sought to bring Puritan groups like the Pilgrims into conformity with the Church of England. The Pilgrims used the Geneva (Calvinist) translation of the Bible and refused the English Book of Common Prayer because of their preference for one’s own prayers and their aversion to reading the prayers of others. King James feared that people who did not need bishops did not need a king. (The Puritan Revolution under Oliver Cromwell was to prove him right on this point.) The group’s escape from England to the Netherlands was as courageous as it was risky – not all of them made it. In the Netherlands they found whatever work they could to support themselves, but they realized that the continued influence of Spain in the area made their longer term presence untenable. The story of their arrangements for their voyage, the trip itself, and the first years is stunning in its complexity of politics, intrigue, and danger. The History Channel’s documentary, Desperate Crossings, presents the truly dramatic history of the group – a history which had been so obscured by myth and legend as to render the actors as two dimensional soul-less characters.

Thanksgiving is a day to give thanks for blessings and deliverance and a day to remember the country’s religious founders, whose beliefs have shaped and molded a secular state and a highly religious society.

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Posted by on Nov 21, 2007

Signs and Symbols – The Advent Wreath

Feast of the Day – Presentation of the Blessed Virgin Mary

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November 21 is the feast of the Presentation of the Blessed Virgin Mary. This feast is based on material from the Proto-Gospel of James – an apocryphal gospel that did not make it into the canon of scripture. Mary is presented in the temple at age 3 by her aging parents in fulfillment of a vow that they made.

This is an archetypal pattern of a very special child born to aged parents who is destined for great things by God. The birth of Isaac to Abraham and Sara is the first example. The birth of the prophet Samuel to Elkanah and Hannah comes about after the barren Hannah is told by Eli, the priest at Shiloh, that her prayer would be heard. In the New Testament, John the Baptist is born to Zachary and Elizabeth according to the promise of the angel. The feast of the Presentation appears to have come from Syria in the 6th century and became prominent in the West in the 11th century. However, the Presentation did not become a universal feast until the 15th century.

Although the four canonical gospels do not mention the Presentation, the devotion of the early Church to Mary as the Mother of God makes it easier to understand why there would be such a tradition. St. John the Baptist’s prominence is emphasized by the nature of his birth. Certainly, one might suspect that the apocryphal account would resonate with Christians as giving prominence to Mary and the importance of her role. While one could argue that the Annunciation is more than ample in terms of underscoring Mary’s importance, the Presentation can be seen as a reasonable corollary.

The Second Vatican Council (1961-1965), in its Dogmatic Constitution on the Church in the Modern World – Lumen Gentium – restated the ancient belief in Mary as our mother in the order of grace.

Predestined from eternity by that decree of divine providence which determined the incarnation of the Word to be the Mother of God, the Blessed Virgin was in this earth the virgin Mother of the Redeemer, and above all others and in a singular way the generous associate and humble handmaid of the Lord. She conceived, brought forth and nourished Christ. She presented Him to the Father in the temple, and was united with Him by compassion as He died on the Cross. In this singular way she cooperated by her obedience, faith, hope and burning charity in the work of the Savior in giving back supernatural life to souls. Wherefore she is our mother in the order of grace. (Lumen Gentium The Light of Nations chap 8, III,61)

Although we might have some reservations about the feast of the Presentation as a speculative notion by early Christians, there is a modern psychological explanation that underscores its development. Mary came from a devoted family who rejoiced at her birth because she was truly God’s answer to prayer for her parents. Such love, even in secular psychological terms, is always grace filled and grace giving.

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Posted by on Nov 16, 2007

Signs and Symbols – The Advent Wreath

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

Signs and Symbols – The Advent Wreath

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

Signs and Symbols – The Advent Wreath

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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