Tuesday, December 13, 2011

A Story of the Holy Family

I would like to offer the story related below as an Advent meditation on the question asked in the Conclusion section of Ch. 11 of Giussani's The Religious Sense:

"What is the formula for the journey to the ultimate meaning of reality? Living the real. There is an experience, hidden yet implied, of that arcane, mysterious presence to be found within the opening of the eye, within the attraction reawakened by things, within the beauty of things, within an amazement, full of gratitude, comfort, and hope."

One could characterize this sad story from Everything Flows (by Vasily Grossman), whose background is the tragedy and horror of the "Great Famine" in the Ukraine in 1932-33, in many ways: "Blessed are the meek, for they will inherit the earth." (Mt. 5:5). "Guilt before the holiness of the other" (Levinas). An "icon" in words. A story of the holy family. However characterized, the story shows that an intense aliveness is found in the "reality" of human relationships of love. This, it seems to me, is near to Giussani's central message.

I hope you find this brief story as moving and poignant as I do, and of help in our Advent (and lifetime's) preparation to make love's gift a reality in our lives:

Everything Flows, by Vasily Grossman, chapter 15:

"Vasily Timofeyevich had a quiet voice and a hesitant way of moving. And when someone talked to Ganna, she would look down at the ground with her brown eyes and reply almost inaudibly.

"After their marriage, they both became still more timid. He was fifty years old, and the neighbors' children called him 'Grandad'; he was gray-haired, balding, and wrinkled -- and he felt embarrassed to have married someone so young. He felt ashamed to be so happy in his love, to find himself whispering 'My darling, my sweetheart' as he looked at his wife. As for her, when she was a little girl, she had tried to imagine her future husband. He was going to be a Civil War hero like Shchors; he was going to be the best accordion player in the village; and he was going to be a writer of heartfelt poems like Taras Shevchenko. Nevertheless, even though Vasily Timofeyevich was no longer young; even though he was poor, timid, and generally unlucky; even though he had always lived through others rather than living a life of his own, her meek heart understood the strength of the love he felt for her. And he understood how she, so young, had hoped for more, how she had dreamed of a village knight who would ride up and bear her away from her stepfather's cramped hut -- instead of which he had come along in his old boots, with his big brown peasant hands, coughing apologetically and clearing his throat. And now here he was, looking at her happily, adoringly, guiltily and with grief. And she, for her part, felt guilty before him and was meek and silent.

"They had a son Grisha, a quiet little baby who never cried. His mother, now once again looking like a skinny little girl, sometimes went up to his cradle at night. Seeing the boy lying there with open eyes, she would say to him, 'Try crying a bit, little Grishenka. Why are you always so silent?'

"Even when they were in their own hut, both husband and wife always talked in soft voices. 'Why do you always speak so quietly?' neighbors would ask in astonishment.

"It was strange that the young woman and her plain, elderly husband should be so alike, equally timid, equally meek in their hearts.

"They both worked without a word of complaint. They did not even dare let out a sigh when the brigade leader was unjust, when he sent them out into the fields even if it was not their turn.

"Once, Vasily Timofeyevich was sent to the district center on an errand for the collective-farm stables; he went with the farm chairman. While the chairman was going about his business in the land and finance offices, he tied the horses to a post, went into the shop, and bought his wife a treat: some poppy-seek cakes, some candies, some bread rings, some nuts. Not a lot, just 150 grams of each. When he got back home and untied his white kerchief, his wife flung her hands up in the air with joy and cried out, 'Oh, Mama!' In his embarrassment, Vasily Timofeyevich went off into the storeroom, so that she would not see the tears of happiness in his eyes.

"For Christmas she embroidered a shirt for her husband. Never did she learn that, after she had given it to him, Vasily Timofeyevich Karpenko was hardly able to sleep. All through the night he kept getting up and walking across, in his bare feet, to the little chest of drawers on top of which he had put the shirt. He kept stroking it with the palm of his hand, feeling the simple cross-stitch design. . . And when he was taking his wife home from the maternity ward of the district hospital, when he saw her holding their child in her arms, he felt that he would never forget this day -- even if he were to live a thousand years.

"Sometimes he felt frightened. How was it possible for such happiness to have come into his life? How was it possible that he could wake in the middle of the night and find himself listening to the breathing of a wife and a son?

"Whoever he was with, Vasily Timofeyevich felt shy and timid. How could he have the right to something like this?

"But that was how it was. He came home from work and saw smoke coming out of the chimney and a baby's nappy drying on the fence. He would see his wife bending down over the cradle or smiling about something as she put a bowl of borsch on the table. He would look at her hands, at her hair peeping out from beneath her kerchief. He would listen to her talking about their little one or about the neighbor's ewe. Sometimes she would go out into the storeroom and he would miss her and even feel lonely. As soon as she came back, he would feel happy again. Catching his eye, she would give him a sad, meek smile.

"Vasily Timofeyevich died first, two days ahead of little Grisha. He had been giving almost every crumb to his wife and child, and so he died before them. Probably there has been no self-sacrifice in the world greater than this -- and no despair greater than his despair as he looked at his wife, already disfigured by the dropsy of death, and at his dying son.

"Even during his last hour he felt no indignation, no anger with regard to the great and senseless thing that had been accomplished by the State and Stalin. He did not even ask, 'Why?' he did not once ask why the torment of death by starvation had been allotted to him and his wife -- meek, obedient, and hardworking as they were -- and to their quiet little one-year-old boy.

"Still in their rotten rags, the skeletons spent the winter together. The husband, his young wife, and their little son went on smiling whitely, not separated even by death.

"The next spring, after the first starlings had arrived, the representative from the district land office entered the hut, covering his mouth and nose with a handkerchief. He looked at the paraffin lamp with no glass, at the icon in the corner, at the little chest of drawers, and the cold cast-iron pots, and at the bed.

"'Two and a child,' he called out.

"The brigade leader, standing on this most holy threshold of love and meekness, nodded his head and made a mark on a scrap of paper.

"Back in the fresh air, the representative looked at the white huts and the green orchards and said, 'Take the corpses away -- but don't bother about this ruin. It's not worth trying to repair it.

"Once again the brigade leader nodded."

Sunday, December 11, 2011

Saving Ritual

Why do we do it over and over again? Go to mass over and over again? Go to confession over and over again? Say our prayers over and over again? Sing this song over and over again? Fast over and over again? Praise God over and over again . . .

Ritual is our discipline, our training for the spiritual life.

"In order to be free for obedience and service one has to be free with regard to the forces through which nature steers our actions and [free with regard to] one's own spontaneous and 'natural' egoism. Without discipline we are not able to be entirely dedicated to God and justice. The elan of passion and pathos must be simultaneously broken and maintained to concentrate conscientiously on the main task. This discipline is procured by the ritual structuring of daily life." "Judaism According to Levinas" in Beyond, Adriaan Peperzak, p. 30.

The truth is, we must call to God "over and over" in prayer and in praise in order to realize His merciful grace and the freedom it brings.

Listen to Mozart's Laudate Dominum sung by Cecilia Bartoli.

Same by Carolina Ulrich.

Latin text English translation
Laudate Dominum omnes gentes
Laudate eum, omnes populi
Quoniam confirmata est
Super nos misericordia eius,
Et veritas Domini manet in aeternum.
Gloria Patri et Filio et Spiritui Sancto.
Sicut erat in principio, et nunc, et semper.
Et in saecula saeculorum.
Amen.
Praise the Lord, all nations;
Praise Him, all people.
For He has bestowed
His mercy upon us,
And the truth of the Lord endures forever.
Glory to the Father and to the Son and to the Holy Spirit,
as it was in the beginning, is now, and forever,
and for generations of generations.
Amen.
Laudate Dominum are the opening words of Psalm 116 (Greek numbering) or 117 (Hebrew numbering) in Latin. As with the other Psalms, "Laudate Dominum" is concluded with a trinitarian doxology (Gloria Patri) when used in Roman rite.[1] In Catholic churches, the Psalm may be sung after the blessing at the devotional service called Benediction of the Blessed Sacrament.[2]


Friday, December 9, 2011

Prayer - The Role of the Son

von Balthasar continues the thread of the role of the Son in prayer:


In the Son, therefore, heaven Is open to the world.  He has opened the way from the one to the other and made exchange between the two possible, first and foremost through his Incarnation.... God's immense richness is concentrated and focused at this one spot, the humanity of Jesus Christ, so that here, in this single Person, "are hid all the treasures of wisdom and knowledge", here "the whole fullness of deity dwells bodily", here stands the Eternally Beloved Son....  This is the meeting place where all the roads from heaven come together at the one “gate" through which every one who wishes to go to the Father must pass.  It is a meeting place, too, of all the roads which crisscross the world's history....  Man... can feel … this immense, ineluctable convergence of all paths toward God, this channeling of all human relationships to God toward the one Mediator....  The contemplative [must grasp] the fact that the Mediator’s uniqueness has been established by God himself as the counterpart of God the Father's own uniqueness.  Everything that radiates from this one Mediator, therefore, necessarily bears the stamp of their unity, a unity which always points to the Father but is at the same time universal and integrating, and hence catholic: "There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of us all, who is above all and through all and in all" (Eph 4:4-6) Prayer, p.52-53

Bread for the World

It is our good fortune, our grace, to be invited into the mystery of "the one, eternal Child, who, from the beginning of the world, intervenes as sponsor for his alienated creatures." (prev. post)

Advent helps us to prepare for this Incarnation, and its renewal in the Eucharist, "as we wait in hope for the coming of our Savior, Lord Jesus Christ."

"The spiritual vocation of human individuals is not primarily a concern for one's own salvation or eternal happiness. That would still be a sublime form of egoism: "The soul is not a demand of immortality, but a [moral] impossibility of murdering. . .; the spirit is the very concern for a just society." Peperzak, Beyond, p. 27 (quoting Levinas).

I read that to mean that our "vocation", and the meaning of our faith, is our call to see all, and treat all, in terms of the hoped for realization of the kingdom of God for all.

According to Levinas, incarnation is in the other. "The Divine cannot manifest itself except through the neighbor. For a Jew, incarnation is neither possible, nor necessary. After all, Jeremiah himself said it: "To judge the case of the poor and miserable, is not that to know me? says the Eternal?" Jer. 22:16.

If we believe in Incarnation, its meaning must be the same: Christ as entering between the murderer and the victim. The "bread" of God is what in the here and now symbolizes and graces us to act like Christ, our brother, in this, our role as persons in this world.

Lest you think of this a theoretical enterprise (since "killing is far from my thoughts"), think about this article in yesterday's Chgo. Tribune.

Listen to Elina Garanca sing Panis Angelicus

Latin text An English translation
Panis angelicus
fit panis hominum;
Dat panis coelicus
figuris terminum:
O res mirabilis!
Manducat Dominum
Pauper, servus et humilis.
Te trina Deitas
unaque poscimus:
Sic nos tu visita,
sicut te colimus;
Per tuas semitas
duc nos quo tendimus,
Ad lucem quam inhabitas.
Amen.
The angelic bread (The bread of angels)
becomes the bread of men;
The heavenly bread
ends all prefigurations:
What wonder!
The Lord is eaten
by a poor and humble servant.
Triune God,
We beg of you:
visit us,
just as we worship you.
By your ways,
lead us where we are heading,
to the light in which you dwell.
Amen.


Thursday, December 8, 2011

Hans Urs von Balthasar on Prayer

From  Prayer, by Hans Urs von Balthasar, p. 51:

What empowers us to embrace a contemplative faith which listens, which beholds, is fundamentally grace; grace as our calling and justification by God the Father, and the resultant faculty and liberty to gaze openly into his truth made manifest.
But the manifest truth of the Father is the Son. In the Son, the Father contemplates us from before all time, and is well pleased. It is in the Son that the Father can predestine and chose us to be his children, fellow children with the one, eternal Child, who, from the beginning of the world, intervenes as sponsor for his alienated creatures. It is in him that the Father justifies us, viewing and valuing us in the context of the Son’s righteousness which pays all our debts; he ascribes the Son’s righteousness to us; he gives it to us as our very own. Finally, it is in the Son that the Father glorifies us, by permitting us to participate in the Son’s resurrection and finally, by grace, setting us at his right hand, the Son’s rightful place.

Wednesday, December 7, 2011

Ave Maria

In this "Advent" of waiting, a time of preparing for Christ's coming, isn't it appropriate to contemplate Mary's meditation, her "holding these things close to her heart" while awaiting the coming of her special one? For one so close to God's spirit that she could say "be it done unto me according to Thy word," would not the passion of her (and God's) son be near to her heart? And is that not why we are close to Mary, our Mother, who accompanies us in life's perils and pains? And how better expressed than in this lovely aria by Pietro Mascagni.

Listen to Ave Maria, sung by Elina Garanca.

Ave Maria, madre Santa,
Sorreggi il piè del misero che t'implora,
In sul cammin del rio dolor
E fede, e speme gl'infondi in cor.

(Hail Mary, holy Mother,
Guide the feet of the wretched one who implores thee
Along the path of bitter grief
And fill the hearts with faith and hope.)


O pietosa, tu che soffristi tanto,
Vedi, ah! Vedi il mio penar.
Nelle crudeli ambasce d'un infinito pianto,
Deh! Non m'abbandonar.

(O merciful Mother, thou who suffered so greatly,
See, ah! See my anguish.
In the cruel torment of endless weeping,
Ah! Do not abandon me.)


Ave Maria! In preda al duol,
Non mi lasciar, o madre mia, pietà!
O madre mia, pietà! In preda al duol,
Non mi lasciar, non mi lasciar.


(Hail mary! Oppressed by grief,
Do not leave me, O Mother, have mercy!
O Mother, have mercy! Oppressed by grief,
Do not leave me.
)

Listen to Ave Maria sung by Angela Gheorghiu

Same sung by Kathleen Battle

Here is some information about this piece and the and the man who wrote it.

In this song I am with all who, like Mary and Joseph on their way to Bethlehem, wait in hope on Christ, whom we experience in the love of those who love Him.

Friday, December 2, 2011

The Glory of the Lord

The following quote Is taken from an essay by Louis Dupre'. In this essay Dupre' provides an overview of von Balthasar's work entitled "The Glory of the Lord".  On the topic of nature and grace the following insight is provided.

"If the modern world has closed itself to redemption, it is not because of its greater respect for nature, but because of its systematic destruction of the natural order,the very soil of grace. Reducing the natural"rightness" of things to mathematical equation, modern culture has equalized, quantified, depersonalized, and formalized human life.The full embodiment of the Christ event requires not only that it be solidly attached to the cultures that preceded and followed it, but, even more, that it plunge its roots deep in the historical soil in which it has been planted."

Our understanding of our history is essential to our Faith.