Intentions of the Holy Father for April

Ecology and Justice. That governments may foster the protection of creation and the just distribution of natural resources.
Hope for the Sick. That the Risen Lord may fill with hope the hearts of those who are being tested by pain and sickness.
Showing posts with label Mary. Show all posts
Showing posts with label Mary. Show all posts

God's Grace Has Got To Be Enough


Later today I will be giving a talk to my parish's preconfirmation students.  I have thirty five minutes to tell them about the Blessed Virgin Mary and her role in our life.  Might as well expect me to teach them Spanish in thirty five minutes!  On top of that, I am told that the students are eager for anyone to answer questions - on the Virgin, on our holy religion, on life in general.  So I am going to fit my talk into fifteen minutes (I know, to expect me to speak on anything for only fifteen minutes presses the boundaries of credibility) and leave fifteen minutes for Q & A, and five minutes of buffer time.

Insurmountable task?  Yes.  Evangelization of whatever audience always has been.  Good.  It reminds us that we must rely upon Jesus.

Say a prayer for these poor CCD students, and for their hapless mariologist.  Lolol.

Mary, As Ever...

Today is the Feast of Our Lady of Lourdes, the great patroness of this little blog, and my great protectress. I have been to Lourdes four times, and each time hoping to retrieve the bit of my heart that I had left there before. But oh, how hard it is to drag my heart back! Instead, each time, I have found more of my heart missing - no, not missing - but back in Lourdes, at rest by its healing fountains.

The image in the background of this blog is from a picture I taken at the grotto of Lourdes, either by myself or Deacon Dave - I can't remember which of us took it. If anyone wants to make a pilgrimage there, contact me, and I will happily help you make arrangements for room and board in the guesthouses of a very convenient, pleasant, and economical convent there.





The clip above is from "The Song of Bernadette," based on Franz Werfel's book by the same title. He wrote it after visiting Lourdes during his flight flight from the Nazis, moved as he was by the hospitality shown him by the religious communities that have numerous houses there. The movie is one of my very favorites, and still touches me deeply each time I watch it.  For those who don't know what happened at Lourdes, read this.

A Few Words Packed With Meaning

Mark Shea just posted this stirring exposition of the Hail Mary.  It is reasonably brief, and loaded with beautiful reflection based on sound exegesis.  Enjoy!

Christmas Eve Homily--The Gift is Mine

It’s often said, “Christmas isn’t about the gifts.” You know what? I never really bought that as a kid and I don’t really buy it now. In a certain sense, Christmas is all about giving and gifts. Specifically, it’s about the Gift: Jesus Christ, God-made-man.

As I begin this homily, I want to address all of the children here. Now, my younger brothers and sisters, you know that Christmas is one of the happiest days of the year. It’s filled with cookies, toys, laughter, fun, hugs and all other sorts of happy things. It’s one of my favorite days of the year and is probably yours as well. But, I have to warn you that sometimes there is sadness and even tears on Christmas. Let me explain what I mean. You come running down the stairs at 4:00, 5:00, 6:00, or for those families that are lucky, 7:00 am. Your parents say, “Ok, take it easy, one gift at a time. Let’s go slowly.” But, of course, your deaf to all of this and you immediately start pummeling presents. One after another is torn from its wrapping, and you’re barely done unwrapping one before it’s on to the next. Then, you come across the present you desired so much or at least one that catches you off-guard by how cool it is. Out of the corner of your eye, you notice that your little brother or sister sees this present too, takes an interest in it, and comes waddling over. They politely ask, “Can I see it?” “No! It’s mine!” you respond. “But I just want to see it for a second.” As if it weren’t firm enough the first time, you reiterate, “I said it’s mine!” Then, suddenly, at 6:30 am on Christmas, the happiest day of the year, there are an abundance of tears.

I tell this story because that response, “it’s mine,” is actually true. Don’t get me wrong, I’m not against sharing at all. But, who gives you a gift if they don’t want it to be yours? There’s something essentially true in the response of the six year old to his four year old sister. The gift is yours to have, to enjoy and to use.

On the subject of gifts, do you know who gave us the greatest gift ever? Mary, our Blessed Mother, gave us the gift which surpasses all gifts, that of Jesus Christ. Without Mary’s consent, God doesn’t become man; without her consent, Jesus is not born. When Mary freely consents to Gabriel’s request at the Annunciation, she allows salvation to come into the world. And who is this gift for? When we look at the manger scene, we a whole host of characters adoring the baby Jesus. Mary and Joseph are of course there. There are the shepherds, who are poor humble Jews. In a couple weeks, the Magi will be there as well, and they were rich powerful Gentiles. We see the animals surrounding the scene and the angels hovering above. In essence, there is a microcosm of all of creation to adore the newborn baby Jesus. Mary gives this gift to all of creation, to all of us. I can give a gift to a family member or even a group of people, but Mary alone is able to give a gift to all of creation. On this blessed night, we thank Mary who holds the savior as her gift to all of creation. People ask us why we love Mary so much. I think a good answer is that in a real sense, she gave us salvation. That’s a pretty good reason to love somebody.

Almost everything we say about Mary, we can say about the Church. For example, we say that Mary is holy. The Church is holy, as well (one of her four marks). Just as Mary is filled from her conception with the Holy Spirit, the Church is always filled with the Holy Spirit. Mary gives us Jesus, but the Church does as well. Through Mary, God gives us salvation, and through the Church, God offers us the same gift. Just as Mary gave us the gift of salvation some two thousand years ago, so the Church gives us that same gift of salvation today. Like the person who opens up their Christmas present and exclaims, “it’s mine,” so we can respond to that same gift of salvation offered us today. That gift is ours to possess, ours to enjoy, and use.

Let me give an illustration of what I’m talking about. The Charismatic Renewal emphasizes the role of the Holy Spirit and his tangible, powerful presence in our lives. One of the ways the movement does this is through “praying over” people. The members lay hands on the person they’re praying over, and they call down the Holy Spirit, while uttering a prophetic word or maybe a Scriptural passage which may be relevant to the person. It can be a very powerful experience. A group of people were praying over me once, and one of them, a priest, said to me, “Dave, I think the Lord wants me to tell you something. He wants to let you know that he is yours.” I immediately thought that I must have heard wrong. He meant to say that I am God’s. I can understand that; I’m his because he made me. But the fact that the utterly transcendent God is mine seems too incredible. But that is exactly the case. God is mine. He is mine to possess and to love.

This is the novelty that comes about as a result of the Incarnation. The Jewish people knew that they were God’s and certainly had some idea that God was theirs. But the extent of the imtimacy, the depths of their possession of God, was beyond their (and anybody’s) ability to understand. The first reading reflects the notion that God will become ours in a profound and unimaginable way. “As a young man marries a virgin, your Builder shall marry you; And as a bridegroom rejoices in his bride so shall your God rejoice in you.” God uses the union of marriage as a symbol of the manner in which he will unite himself with us. Even marriage, through which man and woman become one flesh, is not capable of describing the depths of the mutual possession between God and man: we possess God and he possesses us. In the second reading, St. Paul describes the effect of baptism on the Christian: “He saved us . . . by the washing of regeneration and renewal in the Holy Spirit, which he poured out upon us richly through Jesus Christ our Savior.” Even as the waters of baptism drip off us, and we dry off our heads, the Holy Spirit is poured more deeply into our souls—“richly,” as St. Paul says. The Holy Spirit, God becomes our possession, the gift poured into our hearts, at Baptism. He is ours to possess and we are to be possessed by him.

Like any gift, unless it is used it is so easily lost. Imagine opening a gift at Christmas, thanking the giver, and then setting it aside. Then you forget about it; you never use it or think about it again, or at least very infrequently. It’s likely that we’ll lose the gift. It’s no longer ours. This can happen so often with this priceless gift of salvation that we receive at Baptism. Unless our lives are centered on the sacraments; unless we have a relationship with God through daily prayer; unless we lead lives that are infused with faith, hope, and love, we can so easily lose that gift which we celebrate tonight.

On the positive side, the more we use the gift the more it becomes ours. Imagine opening a gift on Christmas, let’s say a Nintendo Wii. You play it for eight straight days. In the meantime, you don’t eat, drink, sleep or do anything else. Your friends think you’re crazy—and you are a little crazy. A friend comes over after eight days and watches you play a game on Wii. After watching you play, he’ll say, “Man, you own this game.” He’s right, the more we use a gift given to us, the more we own it, the more we enjoy it, the more it becomes ours. The goal of life is, to the extent that it’s humanly possible, to think as God thinks and love as God loves. This is possible, it’s our mission. It’s possible inasmuch as we possess God and let him work through us.

In the end, Christmas is all about gifts. It’s not about the toys, new clothes or gift certificates. It’s about the gift of Jesus Christ given to us through Mary and through the Church. It’s truly mine and truly yours. Let us seek to possess this gift all the more and let the gift possess us in love.

Does This Bother You?

Some "civil rights" groups have decided that it is important to get out the vote, and by correlation, to make sure as many (minority) people as possible are counted in the upcoming 2010 census.  Below, see one poster developed with the intention of deployment in Hispanic Evangelical churches.  The poster below, of course, is the English text; the both the English and Spanish versions are available here.

This poster should strike sincere Christians as problematic for a few purposes.  I will list off a few:

1. The poster is itself fairly clearly blasphemous, using the Holy Names of Jesus and Mary for merely secular, political purposes... that is, in vain; this sin is very serious; the quotation of scripture (Mt 1:18, "This is how Jesus was born,") for such purposes strikes me as a violation of the Second Commandment in a similar vein;

2. The secular-minded groups are very cynically using the churches for their purposes;

3. The "Christian" churches accepting solicitations to display these posters will apparently not mind either the blasphemy or being used, perhaps because of complicity in the motivations of the secular-minded groups;

4. The posters and the groups behind them neglect to mention the cultural-political background of the events in the early life of the Holy Family, in which the Caesar's census was very clearly a bad thing - a tool of oppression;

5. It is arguably a violation of the legitimate separation of Church and State to employ churches in purely political work, although because the Census office is not actually involved with the poster, I am not sure that it is... this requires some mulling over.

USA Today has a reasonably balanced news story about the ad campaign.  To register your shock and outrage, you might go to the feedback page on CivilRights.org's website.  In my gut I feel there are more reasons to object strongly to this sacrilegious propaganda, but I cannot think further now, because I am still sputtering.  Thanks to Mr. Dave Tenney for pointing this out to me.

Why the Immaculate Conception?



What does this dogma mean? Why did Pope Pius IX bother to proclaim this small point, surely unimportant for our salvation, and that while Europe was reeling in the aftermath of continent-wide insurrections and revolts? Didn't he have more important things to do?

The Dogma of the Immaculate Conception firstly reminds us of the Virgin's sinlessness. In doing so, the dogma indicates our great worth - the heights of which we are capable, supplied with grace.

Secondly, the dogma implicitly reminds us of our own sinfulness. The fact of her sinlessness is noteworthy enough precisely because of our sinfulness. Far from being irrelevant to the times, the timing for the dogma's proclamation couldn't have been better. The revolutions that rocked Europe in 1848, and whose effects lingered in men's minds for decades, were predicated on Enlightenment ideas. One of those ideas was articulated by Rousseau, among others; namely, the people are born as tabulae rasae, as blank slates. Only corrupt institutions corrupt people, and by changing the institutions, we can change the fundamental character of the people in them, and thus of society as a whole. That was one of the Enlightenment's major conceits about the nature of man. One hundred and fifty years before the Enlightened West lost all faith in that proposition, Pius IX shouted - "No! There is ONE fresh start for humanity, one clean slate! Humanity is fallen, and we cannot trust ourselves apart from God!" Not many people listened, and for the following 150 years, Enlightened leaders have continued bumbling around like bulls in a china shop, smashing hundreds of millions of human lives in countless social engineering programs to show us how infinitely malleable man is, trying to remake the world in their own image.

Jesus Christ, too, is remaking humanity in his own image. The differences are immense. Most importantly, Jesus Christ never quenches a smoldering wick or crushes a bruised reed. He does not impose his plan upon humanity, but rather invites us to join in his work. There are no gulags or inner-city ghettos in Jesus' way of doing things.

Christianity's central message is something like, "Human beings are sacred creatures fallen into sin and in need of a savior. Jesus Christ is the savior of humanity. If we do what he says and unite ourselves to him, we will grow in joy here and now, and hereafter as well." The Immaculate Conception speaks to that first sentence: it reminds us that we are sinners and do not need a new system, but a savior; it tells us that we are not junk to be crunched in the social machine by the worldshapers, but jewels in God's crown, worth the labors of the Almighty (or so he seems to have thought) to save us - each individual precious and beloved.

Mary, Latreia, Dulia, and Hyperdulia

Responding to a recent post on InsideCatholic, a commenter identified what he believed to be a failure of logic among Catholics and in our doctrine.  He wrote to the extent that Catholics have reserved worship for God not in practice, but merely in definition.  We treat Mary as we do God, but that we call the acts of reverence to her hyperdulia, and to Him, latreia.  He said that we define hyperdulia as whatever we do to honor Mary, and latreia as whatever we do to honor God.  It seems appropriate on the day before a great Marian holy day to consider such things, so I have decided to gussy my response up a bit and reprint it below:

Latreia has a very specific meaning. Latreia is not just "whatever is higher than hyperdulia." It is very clearly, specifically "ministerial service," (see any Greek lexicon) and it refers to the service of the altar - to sacrificial worship.

For Protestants, who have ejected the concept of sacrifice from their acts of worship, one act of reverence and devotion blends with another - prayers, catechesis, song. It is not so among us Catholics, because we have the Eucharist - not merely a memorial, but a re-presentation, a re-manifestation, a re-engagement - of Christ's self-sacrificial oblation. The Eucharistic Sacrifice is the act by which Christ worshiped the Father, and it is the act by which Catholics and the Orthodox worship the Father, because it is the way that he instructed us to do so (Mt 26:26-29; Mk 14:22-25; Lk 22:19-22; 1 Cor 11:23-26). That is latreia, and it is reserved for God the Father alone, in Christ, by the power of the Holy Spirit.

Singing, prayers, preaching - those are nice, but they aren't what we mean by latreia. At the Mass and in the rest of our lives, they build up to the latreia. That's what they are for, but they are not the "source and summit" of our life - rather, they draw us closer to God. That is why we can devote them safely to the saints - because the saints draw us closer to God as well. It is impossible to learn about their lives and to attempt to imitate them without growing closer to God... because the saints are saints precisely because of their closeness with God.

Mary is the greatest saint because she is the closest to God. She was so close to him that she bore him nine months in her womb, and many more in her arms. He surely followed her example as a child, and she followed his as an adult. She restrained him when adolescent exuberance would have launched his ministry too early, and prodded him before it was too late. She followed him around as he preached, and she met him on the Way of the Cross as he died. She alone among women is named as among those present in the Upper Room at Pentecost - surely not at the periphery of the Apostles, but at their center as the one who knew Him best. The Holy Spirit descended upon her to conceive in her the Messiah of Israel, and descended upon her and the Apostles to bring the Messiah out to the world.

Whoever would denigrate such a relationship has either not thought it through. She is not one among many Christians or saints - she is absolutely unique among God's creatures. If we honor our mothers with dulia (devotion), surely something higher is owed the Mother of God.  And that is what is hyperdulia means: higher devotion.

except in your

Here's another poem by e. e. cummings.

except in your
honour,
my loveliest,
nothing
may move may rest
-you bring

(out of dark the
earth)a
procession of
wonders
huger than prove
our fears

were hopes:the moon
open
for you and close
will shy
wings of because;
each why

of star(afloat
on not
quite less than all
of time)
gives you skilful
his flame

so is your heart
alert,
of languages
there's none
but well she knows;
and can

perfectly speak
(snowflake
and rainbow mind
and soul
november and
april)

who younger than
begin
are,the worlds move
in your
(and rest, my love)
honour
The poem, intensely pure by Christian standards, is a love poem to woman.  I've color-coded it to help with parsing.  I will not stand by the color-coding; they are just my first glance effort and one who is more skillful than myself would probably do it differently, and better.

The poem starts and ends with a rough parallelism: "except in your honour, my loveliest, nothing may move may rest" and "the worlds move in your (and rest, my love) honour".  I do not know if, or what, significance is attached to the reworking the verses undergo from their place at the start to their place at the end.  But the parallelism binds the poem together and, I believe, sets the theme.  Everything revolves around the woman he loves, so much so, that in his heart, everything serves to honor her, regardless of what it does.  When the Pharisees chide Jesus for letting his disciples hail him as king upon his entry into Jerusalem, Jesus responds to them, "I tell you, if these were silent, the very stones would cry out," (Lk 19:40).  This thought, that all creation proclaims God's praise, is also found in the psalms: "The heavens are telling the glory of God; and the firmament proclaims his handiwork," (Ps 19:1; cf. Ps 97:6; Hab 3:3).

The woman whom the poet praises brings a "procession of wonders" abundantly sufficient ("huger than") to "prove our fears were hopes."  There is something about this woman and the things she evokes that inverts one's whole way of thinking.  She transforms the craven and base into one of the noblest of human intentions: aspiration, hope, confidence.  She draws these wonders out of "dark the earth," out of our darkened, human experience, bound and trapped otherwise by matter, and presumably time and space as a whole.

The "shy wings of because" close because explanations lose their power in her presence.  She transcends mere explanations, as the stars fly higher than any wings can.  The stars ask "why?" because they fill us with wonder and awe.  These why's are "afloat on not quite less than all of time."  The woman poses, or perhaps embodies, eternal questions, mysteries that beggar explanation.  The poet, thematically throughout his poetry, definitely prefers wonder and awe to mere knowledge and facts.  "Each why of star... gives you skilful his flame," fits a common e. e. cummings construction of inverting the order of the modifying adjective and modifying articles or pronouns.  In common English we would have "his skillful flame," but cummings loves to switch "his" and "skillful," or whatever words fill those spots in the construction (above, note "dark the earth").  The woman receives the skillful flames of the stars, as if they were gifts offered in homage to a queen.  This openness to mystery, and the deep wisdom received by the one open to mystery, enables the woman to speak every language.  ("there's none but well she knows") e. e. cummings lists some of the languages that she speaks: "snowflake and rainbow mind and soul november and april."  The rhythms and wonders of nature are the expressions of herself.

The lady is "younger than begin," a phrase I find a bit hard to read.  Is it a way of expressing her eternity, or near eternity?  Is it expressing her non-eternity, since she presumably was not present at the beginning?  Or, is this the wrong track of thinking entirely, I wonder.  Perhaps "begin" is the youngest thing since it is the place where things start off, and so younger than begin is some sort of eternal youthfulness or very youthfulness.  I am not sure.

e. e. cummings was a Catholic.  I do not know about whom he was singing, but the nearly idolatrous song is one that Catholics could almost sing in Church.  Is anyone else thinking of Mary, the Queen of Heaven and Mother of All Nations, whom the scriptures describe as crowned with the stars, clad with the sun, and standing aloft upon the moon (Rev 12:1), and whom all the souls of the just will praise (Lk 1:48), alongside her Son, for all eternity?

Running Intensity

I am sitting at my dining room table typing this, chowing down on a burger, fries, and yes, a post-run milkshake. Twenty miles tonight. I'm really happy. I always am after a good workout. For the distance runs, a good workout is one that I finish. My friend and marathon-teammate David came up and ran with me, but he's recovering from an injury, or staving one off, so he didn't run the last eight miles as a precaution. Running with others is always easier for me mentally. Running solo, my mind starts playing games with me, and at some point, my body almost always launches psychological warfare against my will. Here are some highlights from tonight's run.

Off the doorstep: I noticed two things. Firstly, it was chilly out. Secondly, my ankles were stiff. This could be unpleasant, I thought.

Mile 1: My ankles felt better, but within a hundred yards of starting, I realized that my perennial friend (whatever I ate last, no matter how long ago it was) intended to visit me on this run. There are 35,200 yards in a twenty mile run.

Mile 3: I noticed again that my friend/running partner, Dave, is a good conversationalist. He works on Capitol Hill and always has interesting anecdotes from his office, and knows a lot more about who did what in Congress than I ever will, so I like hearing about those things from him. He also asks me about my time in seminary, and has questions about the Church. He's a new Catholic, and so it is especially fun to answer those questions for him. New Catholics, I thought, have such a beautiful joy and excitement about everything Catholic, and everything is new to them, and so they are very often joyful and excited. Those of us raised in Holy Church take much more for granted, and are perhaps harder to shock with Church shenanigans - but that is probably less for our stronger consciences and more because of our deeper cynicism or boredom.

Mile 8: We finished our second four-mile loop. It was about 8:30 p.m. and starting to get positively chilly out. It's a new moon tonight, I think, and very dark away from the larger roads. Summer's back is definitely broken, I thought, and whatever else comes this month will be a last hurrah.

Mile 10: I noted that I still felt fine. Excellent. Last year, during the 26.2 mile marathon, I felt great at the halfway point. That I should feel fine at the halfway point of this long training run struck me as a good sign.

Mile 12: David had to stop at the end of twelve miles. He waited at my place, icing his hip and reading, while I finished the last eight miles.

Mile 13: The first mile I ran on my own. I felt great. By now, it was getting quieter out as traffic died down. Provided one has slept enough, if one has to run in the city, or at least my neck of the woods, it seems like late at night is the best time to run. Running after midnight is best, even, because many of the signs turn off, and the traffic lights blink, and the cars tuck into their garages for the night as their owners tuck into bed. The world becomes quiet, and still, and even this most densely populated part of the busiest stretch of road in my county, next to the nation's very busy capital, settles down for the night, and it feels like it did when it was a small town and I was a small child.

Mile 14: The first mile where it occurred to me that I might stop. I decided to offer the mile up instead, but I forget for whom I offered it. Well, God and the Blessed Virgin remember.

Mile 16: I offered this mile up for a friend who recently surprised with with a very kind gift. Both the gift itself and the surprise were immensely encouraging to me. A mile for him and his family seemed the least I could do.

Mile 18: This mile was the first where it started to hurt. My legs felt a bit like logs - and I don't mean the sturdy sort of logs, but the heavy sort. I was pushing myself, and please with my splits, but afraid to slow down, to take it easy. The danger with taking it easy is very much the same as the danger with pushing oneself too hard: one might just stop either way. No, a nice, regulated pace is the way to go, and I was having a hard time regulating myself. I offered this mile for Keelin, my youngest sister, who is autistic, and who is always a great source of joy and sorrow bundled together. This mile hurt more as it went along, and I take that - now as I sit here stretching and slurping a milkshake - as a sign that God was pleased with my little sacrifice for her. I found myself rationalizing slowing down, slowing more, slowing to a st... NO! Alone, in the dark, I felt sobs welling up in my chest: love; regret; physical pain; intense, intense determination like I rarely feel. I ground my teeth together, cursed, and growled, "This one's for KEELIN!" and I pushed myself, or maybe my Father in heaven pushed me, back closer to the right pace, even past the pace, I think.

The mile ended and I was very sorely tempted to stop. I was in front of my house. I was taking a brief and dangerous break to stretch. My legs didn't want to bend or straighten, tense or relax, but just wobble. I bent over to touch my toes and stretch my back. Standing next to my roommate's car, all I could see was his car's tire and my legs and toes. I almost stopped. After all, it was more than I had run last week. It was enough that I was closer to being back on schedule. Who would blame me? I was very tired, and it was getting late, and even cold, after all. I started to pray, "Father, give me strength, please. Father, strengthen my legs and my heart. I am so weak and tired, Father." I tried to say, "Amen," and straighten up. I muttered something far less pious, but much more honest, and maybe in that sense, more pious after all: "Sh*t. Let's just do this &%@#%^$ thing." Not the best way to end a prayer, but probably better than ending the run, and so I hope you will see why I think there may have been a grace bundled up with my mutterings.

Mile 19: I offered for my running parter and his wife, who are expecting their first child. I passed a man walking his dog.

Mile 20: These miles were for my sister Megan, her husband, and their babies. They have two under two years old - talk about studs! I passed the man and his dog again, from the opposite direction. He called out to ask how I was doing. I called back, "Finishing up twenty, and I'm feeling fine." The second part was an exaggeration more than a lie. Oddly enough, as in my days back in school running cross country, my last miles were as good as my first.

The whole twenty miles took me 2 hrs, 58 min, 57 second. That puts me at a pace of 8:55 min/mile, which is fast enough to break a 4 hr marathon by a minute or two. That's OK, but I didn't count the stretch breaks into the time, so I'll need to cut those down, as well as pick up the pace a bit.

That's for tomorrow, though. For tonight, I am going to pop a few ibuprofens, say my prayers, and hit the hay. I've got a few things to do in the morning before I can even think of a nap, so I'll definitely need some z's tonight.

A couple other random thoughts:

(1) A couple with whom I am friends ran their first half-marathon today up in Philly. I'm pretty pumped for them, and hope it went really well. They're really cool people and they have a nice little boy, and are a brother and sister in Christ. They've trained long and hard, and, well, it's cool... no, beautiful, to see such things unfold. More studs.

(2) A good friend of mine is a deacon-seminarian. I posted his first homily back in May because I was so moved by it. He is in residence on weekends at a parish near me, and tomorrow will be preaching the midday Mass. The Archbishop has asked every clergyman in the diocese who preaches tomorrow to preach about same-sex marriage. The issue is really coming to the fore here locally. My friend was sharing some of his thoughts for a homily with me on the phone the other night. Golly, what a hard thing to preach about: both the Church's teaching and the Church's love must shine forth, both are doubted by much of the world and many sitting in the pews, and only words can be used. I want to go hear him preach because he will do a good job. Another stud.

The Hound of Heaven

Francis Thompson's poem "The Hound of Heaven" came to my mind and got me thinking.


Last night at my prayer group, a thought came back to me. It had first come to me while I was on retreat at the end of July. I think I need to focus less on doing stuff for God (as if He needed me!) and more on letting Him do stuff for me. That sounds heretical, even blasphemous to our Pelagian, go-getter culture, I am sure. I sounds vaguely backwards to me, too, I must admit. But I think I am good footing here. Jesus said of Himself, "For the Son of Man also came not to be served but to serve, and to give his life as a ransom for many," (Mk 10:45; Mt 20:28). I cannot light a single star in the sky for God, but He can give me divine life, self-control, peace of mind, gentleness toward others, love of virtue, strength of conviction and character, and all the other things that I lack, or that are at best fleeting for me.

That I go to Mass, for instance, is not pleasing to God in the sense of making Him happy. He's in heaven. Maybe He IS heaven, if Heaven is union with Him. If He's not happy (and the Catechism teaches us that He is perfectly so) then what can someone as little as I do to make someone as BIG as Him any happier? Rather, I go to Mass because is it good for me. I do not mean it in a relativist way, as if Mass were good for me, but not for someone else. I do not mean this in a self-centered way. The point of Mass is not to make me happy (although it sometimes does), and I shouldn't stop going if it fails to do so. The point of Mass is to worship God. But I am the sort of creature designed by the Creator to worship Him in a particular way, and will never be fully satisfied with a life oriented in any other direction. So I go to Mass because He commands it, because He made me for it, because He made it for me, and because I need it.

I guess what I am getting at in my own rambling way is that I cannot spend my life trying to please others; doing good to/for others is a very different thing than merely pleasing them. With God, this distinction is even more important. To be perfectly pleasing to God, I'd have to be perfect. Happily, He knows better, even if I do not. It's hard enough to really mean, "Thy Kingdom come, Thy will be done," let alone to do it myself. While I am still a sinner on this earth, it is probably much better to let Him do it in me, rather than try to do it for Him. I have stopped trying to pile Holy Hour upon Holy Hour and rosary upon rosary. Now, it is time to start asking Him to lead me deeper into prayer, in His own way, and in His own time. "Give us this day our daily bread," (Mt 6:11) and "Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?" (Mt 6:26). It is telling that the response of Mary to the angel was not, "I will do everything that God says," but rather, "Let it be to me according to your word," (Lk 1:38).

The Joy of Israel

As Jesus Christ is the first fruits of God's promise to raise us from the dead (1 Cor 15:20), so Mary is the first fruits of Jesus' promise to prepare a place for us in His Father's kingdom (John 14:2-3). The importance of Mary being assumed into heaven cannot be underestimated. Because death is the just recompense for sin (Rom 6:23), Mary the sinless New Eve was not subject to that penalty. Because our Blessed Lord brought to Himself her, a mere mortal creature, we have all the more reason to believe that He will do likewise for us. That she was taken to heaven ought to remind us powerfully that we were made for nothing less.

The glory showered upon Mary is not shocking when we bear these things in mind; except, perhaps, how little glory and honor we give her.

The Wisdom of Solomon tells us that Wisdom is more beautiful than the sun and excels "every constellation of the stars" (Wis 7:28-29). The Church's tradition is torn between seeing Wisdom as a precursor of the Holy Spirit, and seeing Wisdom as a precursor of the Virgin. This confusion to be expected. Husbands and wives, when they are living in Christ, function as one. Mary is the virginal spouse of the Holy Spirit Who overshadowed her to give her a Son (Lk 1:38), and so it is natural that it should be hard to tell exactly which of the two did what after their union was consummated with Mary's perfect "Yes," the "yes" so perfect that it could, by the power of the Holy Spirit, conceive the Eternal Yes in her womb. The Revelation to St. John repeats this message: the woman more beautiful than the sun and more excellent than the stars is clad in them, as with robes and crown (Rev 12:1). Mary is crowned with the glories of creation, and of all the glories of creation, she is the crown.

The Church has always seen Judith, whose story is told in the Book of Judith, and whose name means woman of Judah, as a foreshadowing of the Blessed Virgin, another woman of Judah. When Judith came back from cutting off the head of the enemy whose legions were about to destroy Israel, the people greeted her with an amazing cheer: "You are the glory of Jerusalem, the joy of Israel; you are the fairest honor of our race," (Judith 15:9). Mary, in delivering Jesus to us, has done an invaluable part in delivering us from our enemies. The words applied to the former woman of Judah apply even more so to the latter.

Martin Luther knew it. Years after breaking with Holy Church he still preached, "The veneration of Mary is inscribed in the very depths of the human heart," (Martin Luther, Weimar edition of Martin Luther's Works, English translation by William J. Cole, edited by J. Pelikan [Concordia: St. Louis], 10, III, p.313). Ulrich Zwingli, the most uncatholic of the Reformers wrote, "The more the honor and love of Christ increases among men, so much the esteem and honor given to Mary should grow," (Ulrich Zwingli, Zwingli Opera, Corpus Reformatorum, Volume 1, 427-428). Protestant poet William Wordsworth knew it. He called her "our tainted nature's solitary boast."

I am sorry for rambling, but it's late, and I love Mary. But what a God we have! Not content to give us His Son, He gave us also His mother! She is the mother of our Lord, and of us, His brethren. Now drawn into heaven, Mary is truly the Mother of All Peoples. Our Lord not only made His Father ours (Jn 20:17), but also His mother (Jn 19:26-27). Who will dare honor the one and not the other?

Our Lady of Mt. Carmel


"But Mary kept all these things, pondering them in her heart," (Luke 2:19).

Piety and Fraternity

A beautiful excerpt from Abba Father, by Bonaventure Perquin, in my continuing quest to get sued by publishers:

Although [the] knowledge and love of the Father is of its nature personal, it must never be thought of as excluding the knowledge and love of other persons, be they angels or men. For the adopted child knows and loves his Father not only as his own, but also as the Father of countless other children. The Spirit of adoption never allows us to forget the immensity of the all-embracing Fatherhood of God; he will not countenance anything like possessiveness. The Father's love is such that its immensity is perfectly compatible with its intimacy, for though he loves so many, he loves each one for himself as if he were the only child. In this the Incarnate Son is a perfect mirror of his Father, as in all else, because he loved all his disciples and yet his love was perfectly adapted to the needs and the aspirations of each one individually. Thus the inspirations that come to us from the Holy Spirit through the gift of piety give us a true conception of God's Fatherhood, and in this way he gradually widens our vision and our heart until they embrace the vast family of all the Father's adopted children. And in this same family we can include our Lady, while at the same time we love and honor her as Queen and Mother.

All these children who share the adoption are therefore brethren. What an inspiration, then, toward fraternal charity is the prompting of the gift of piety meant to be. How difficult it is to practice this vital commandment unless we really see our fellowmen as children of the same Father and have grasped something of the intensity of the Father's love not only for ourselves but also for them. Then we see clearly beyond any doubt how impossible it is to love that Father and at the same time to be indifferent toward or to hate any of his children. The commandment of charity is the inevitable outcome of the common adoption of countless children by one and the same Father.

"And everyone who loves him who begot, loves also the one begotten of him. In this we know that we love the children of God, when we love God and do his commandments (1 Jn 5:1-2)."


The passage is beautiful.

Any devotion, even to the Holy Eucharist or to Blessed Virgin Mary, that is, any outward display of piety, that does not at least gradually expand our heart to encompass those kneeling next to us, has had only a partial effect on us. In the event that we find ourselves practicing some devotion and not living a congruent charity, we should suspect ourselves of superficial or defective love of God. Such a defect is natural enough. All the same, instead of being contentedly self-satisfied, we should add to our devotion a prayer to better love our neighbors. A failure in the love of our neighbors certainly diminishes the credibility of our love of God, as St. John wrote, "If any one says, 'I love God,' and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen," (1 Jn 4:20).

Stupid Pharisees

The Gospel reading for today (Wed after V Sunday in Lent: Dn 3:14-20, 91-92, 95, Daniel 3:52, 53, 54, 55, 56, Jn 8:31-42) is among my favorite passages. Jesus' discourses have caused many to come to believe in Him (Jn 8:30). He adds to those who have started coming to faith, "If you remain in my word, you will truly be my disciples,and you will know the truth, and the truth will set you free," (Jn 8:31). But at these last words, his hearers choke.

"WHAT?!" they demand, "We're not SLAVES! We're sons of Abraham! How can you call us slaves?" (Well, that's my paraphrasing. It actually says, They answered him, "We are descendants of Abraham and have never been enslaved to anyone. How can you say, 'You will become free'?" Jn 8:32).

This snippet of their exchange needs years of delving. Let's try something brief though. The descendants of Abraham, just three generations after Abraham, went to Egypt for help during a famine, and got ensnared in the Egyptians' social structure and were pushed into a slave class. They escaped under Moses' leadership after 400 or so years of oppression. After settling in back home, they repeatedly came under the domination of neighboring civilizations, most notably the Philistines. They were only able to escape that domination by taking for themselves a king, against God's expressed preference on the grounds that their kings would come to dominate them as well. That's what happened, in fact - one king more domineering and harsh than the last. It culminated in the sacking of the northern half of Israel by Assyria, and the southern by Babylon, so that half the Israelites were hauled off into captivity in those kingdoms, and the remainder lived as subjects of them in their own homes. When Persia conquered Babylon, the Israelites there were "freed" to go home and live as obedient vassals of Persia. Then Alexander the Great came through and conquered the place, and the Seleucid and Ptolemaic dynasties of Greek rulers that came after him began to treat the Jews more and more brutally. The Jews were finally able to get the Greeks off their backs by enlisting the Romans to come in and help. Only, the Romans never left, and it is under their oppression that the Jews labored in the time of our Lord.

It is purely self-righteous stupidity, defensive unto blindness, that lead Jesus' listeners to cry, "We have never been enslaved to anyone." It would have been better if they had asked, "When have we NOT been enslaved to someone?!"

Interestingly, Jesus brushes all this political oppression aside and makes it clear that He means a much more universal sort of slavery: spiritual slavery caused by sin: "everyone who commits sin is a slave of sin," (Jn 8:34). That's a funny thing for us to hear. In fact, it probably bounces off most people's ears as one of those things that Jesus said that doesn't really make sense (anymore?). That's because we have a warped understanding of freedom that essentially says, "Freedom is being permitted to do whatever you want." So a law against using marijuana makes us less free, most Americans would agree, and it is only a question of which freedoms are good or bad.

The traditional Christian understanding of freedom is much more comprehensible to a recovering cocaine addict than to the typical American. I'm not being smart here, but very serious. I, who have never used a narcotic, am free of their power. I can choose to use a drug, or can abstain. It's all the same to me. Not so with someone in the throes of a deadly addiction, though. A chronic drunk cannot choose to abstain from alcohol - at least not for long. He is a slave to booze in a way that most people are not. After we sin, we either repent of the sin, or else rationalize it, make excuses for it, and thereby begin to incorporate it into the structure of our life. Slowly but surely we become dependent on it and cannot imagine life without it, and the thought of breaking with it becomes repugnant. Whether it is telling lies, looking down on people, using narcotics, fornicating - whatever - we begin to defend it as if it were part of ourself. It becomes first part of our lifestyle, then part of ourselves. This addictive quality of sin is what our Lord is getting at.

Jesus makes an offer, though. He says that slaves don't really have a place in the household, and will be tossed out eventually. But a son has a place, and if a son of the household frees the slave, they can have a shot at freedom, and even getting to be part of the family. This reference might be to household slaves, especially nannies, tutors, physicians, who might be freed and adopted by the family. He is hinting that the Jews could lose their place in God's household if they don't take up his offer of freedom from sin - just being a physical child of Abraham isn't enough (Jn 8:39-40).

Now the listeners, who were friendly at first to his message, but when it was clarified for them became hostile, set up a precedent followed by heretics ever since. Heretics are those in the Church who rebel against her teachings. When Jesus questions the usefulness of their bloodline, the unhappy hearers growled, "We were not born of fornication. We have one Father, God," (Jn 8:41). From that time onward, heretics have always taken shots at Mary. By defending the social legitimacy of their birth, which had not been questioned, they are calling Mary a fornicator, and Jesus her bastard. Them's fightin' words.

As the story continues, after the conclusion of the passage read in church today, Jesus basically says, "If you were from God, you'd recognize me..." and then, "You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies," (Jn 8:44).

So it is to this day. Heretics the world over, throughout history, in their self-righteous pride, have opposed their teacher, the Body of Christ on earth, and have as a rule found a bone to pick with His Mother, as well. Consequently they stay bound in innumerable sins - first and foremost, pride. They've got entirely the wrong attitude. If we can humble ourselves to the teachings of Christ, He will set us free from all manner of sins, addictions, and oppressors.

Life in Christ - Mary's Way

Tonight I am giving a presentation at my parish RCIA about "Life in Christ." The topic fills about 1/4 of the Catechism of the Catholic Church, so knowing what to say and what to leave out for purposes of summary - well, it's been difficult, let's say. Anyhow, since today is the Annunciation of the Lord (formerly called Annunciation to the Blessed Virgin Mary), it seems fitting to use Mary's words spoken on that day.

(Fra. Angelico's Annunciation, in the Convent of St. Mark, in Florence)

"Behold, I am the handmaid of the Lord; let it be done unto me according to your word," (Lk 1:38).

The shift of solemnity's title is not accidental. By changing it from "to the Blessed Virgin Mary," to "of the Lord," the Church has publicly emphasized just what, or better, who is being announced. It also opens the feast day to remembering the other annunciation. An angel of the Lord appears to Joseph, too, in a dream telling him not to fear taking Mary for his wife (Mt 1:20). Mary's "yes," was needed to give the Word flesh; Joseph's silent obedience was needed to give Him a safe and happy home, to train Him as a man, to prepare Him for His mission. By contemplating the heart of Mary, we will come to know Him who was germinated in her; by contemplating the heart of Joseph, we will honor her, and keep His presence safe in us. Their union, though virginal, was the most fruitful of any marriage because they nurtured, safeguarded, and brought Jesus to the world. Every married couple would do well to take their cue from Joseph and Mary.

Holy Mary and Joseph, pray for us.

A New Conception of Humanity

We shouldn't think that any of the graces given to the Blessed Virgin Mary are weird, or out of place, even if they are singular and just for her. Everything that God has done for the Blessed Virgin in a particular way, He wants to do for us in a general way; everything for her in a miraculous way, for us in a progressive, natural way.

The Immaculate Conception is a perfect example of a grace that we shouldn't find odd. He spared her from the curse of Original Sin and all its effects from the moment of her (immaculate) conception in the womb of her mother, St. Anne. By our baptism he cleanses us of all sin, including original sin, the sin we inherit from our origins, and its effects upon us are loosened for now, and eventually, at the resurrection, obliterated entirely. Mary was granted the particular grace of the Immaculate Conception so that she would be a fitting mother to bear God into the world. We are baptized so to receive God when He comes to us, and by virtue of our baptism, are able to bear Him to others in the world. God gave Mary the grace never to go near death. He gives us daily the grace to walk away from it.

Because of her Immaculate Conception she never needed, nor ever did, taste death. She was a living challenge to sin and death, just by her manner of living and being. As the culmination to a sinless life, she was brought bodily into the realms of light before death yet scarred her. We who, unlike the Virgin of Virgins, are born into the sinfulness of the human family, taste death in our daily life - anger, hatred, mockery, violence, malice, sickness, suffering, warfare - and will finally taste death in its fullness; but not in its finality. By living a life structured by the sacraments and soaked in the Sacred Scriptures, in unity with our Christian brethren, and in as nearly constant prayerful union as we can manage, we ourselves will push back the domain of sin wherever we go, undoing hatred, suffering, and even death. Since the Resurrection of Jesus Christ, we have a hope that the world just doesn't get, doesn't understand - the hope of resurrection for ourselves. Because of this great hope, we can even freely embrace life's sufferings and so will not be cowed by them into sinning. Death, which does us in, is undone by Christ. This process begins for each human in baptism; it begins for humanity in the Immaculate Conception.

Don't forget that today is a Holy Day of Obligation. Yes, you just went to Mass yesterday. Sweet! We all get to go again, and praise and worship God at the Sacrifice of His Son, today for the great gift He has given us in His Mother.

A Thought on the Rosary

This is from my nightstand devotional text, Mary Day by Day. The entry for today reads:

Instruct me in the way of your precepts, and I will meditate on your marvelous works.
- Psalm 119:27

REFLECTION: The Rosary calls for a quiet rhythm and a lingering pace, helping the individual to meditate on the Mysteries of the Lord's life as seen through the eyes of Mary. Thus, the unfathomable rices of these Mysteries are unfolded. - Pope Paul VI

PRAYER: O Mary, when I say the Rosary, I medidate on Christ's Mysteries in union with you. Help me to imitate what they contain and obtain what they promise.

Our Lady of the Rosary, Ever Victorious

I originally wrote this piece for print in a parish newsletter for the Feast of Our Lady of the Rosary two years ago. I have revised it slightly, and added a bit to the end.

After 800 years of nearly constant defense, Constantinople, the Rome of the East, fell to attacking Muslim armies. From the year of its fall, 1453, Muslim Turks poured into Europe. By 1571, not only were all the Balkans under brutal Turkish Muslim rule, but the Protestant Reformation had been racking Europe and destroying Christian unity in the West for two generations. Catholic Europe was disintegrating on the inside and being overrun from the outside. In 1571, a great Muslim fleet sailed from Lepanto, in Turkish-ruled Greece, in a bid to dominate the entire Mediterranean. If the Mediterranean fell, there would be nothing to protect Europe from another invasion from the South. Don Juan of Austria, a Spaniard by birth and a devout Catholic, commanded the only Christian fleet that stood in the way. It was considerably smaller than the Turkish fleet. The enemies of holy Christian Faith had, to all appearances, great cause to rejoice. Pope St. Pius V called on all Christians to pray the rosary and to beg Mother Mary to save the West.

On the morning of October 7, 1571, which happened to be the Feast of Our Lady of Victory, with practically every Catholic in Europe fervently praying their rosaries, the massive naval battle was joined. In an amazing upset, the Christian fleet not only won, but won in just five hours, virtually destroying the Turkish fleet. Don Juan captured over half of the Turkish ships, and his fleet suffered only a little harm. Tens of thousands of Christian galley-slaves were set free, and Europe’s southern coast was secured. Nobody doubted that Our Lady of Victory, answering the call of the rosary, had come to Christendom's defense. In honor of her devotion, the feast was renamed to be Our Lady of the Rosary.

In our times we witness not only the Christian faith dividing and even apparently dissolving. In places where crowds once packed into cathedrals, now only a few tourists wander into them. At the same time, militant Islamists are fighting the West with ferocious new vigor. Those who hate our Christian Faith again seem to have ample reason to rejoice.

But we have a cause of hope that is greater than they understand. That’s what the Feast of Our Lady of the Rosary is about. What Don Juan had no hope of accomplishing on his own, Our Lady brought about for him. He barely had to break a sweat! It is as if each rosary bead were a cannonball. On that October morning, hundreds of millions of cannonballs were fired from all across Europe at the enemies of Christian Faith. The rosary is a nice devotion to Mary, yes; but we must not forget that it is a weapon. There is no question of hating secularizing atheists or Islamist terrorists; we Christians are not permitted to hate, “for we are not contending against flesh and blood, but against… this present darkness, against the spiritual hosts of wickedness,” (Eph 6:12). Again St. Paul writes, “We are not carrying on a worldly war, for the weapons of our warfare are not worldly but have divine power to destroy strongholds,” (2 Cor 10:3-4). Spiritual warfare is fought with spiritual weapons. Among them, second only to the Holy Mass, is Our Lady’s rosary. Do you fear for your faith, or for the faith of your children and grandchildren? Then cling to your Rosary! From whatever quarters holy Christian Faith comes under attack, we only delude ourselves if we do not know who our true enemy is. And he is already beaten by Jesus Christ. The enemy of souls, however impressive his battle fleet may seem, is always and everywhere turned back at the Holy Names of Jesus and Mary.

On a personal note, the Rosary is a perfect prayer for the laity. For me it has been a source of great consolation, a useful help in discernment, and a nice way to while away time with our Lord and Lady, rather than waste it with headphones. It does not require difficult training or the purchase of expensive, rare, or really any books at all. The verbal prayers are simply enough for a small child and the mental meditations are profound enough for a very advanced mystic. The verbal prayers, said silently or aloud, communally or privately, serve as a platform for reflection on the life of Jesus and Mary, and that reflection serves as the medium for entering into their heart and giving them access to yours. It isn't a "technique" as if communion with God were a skill; it is simple and intimate, like we'd expect of time spent sitting on Mama Mary's lap, next to the Baby Jesus. Since it was first promoted by St. Dominic in the 12th century, its usefulness for every spiritual purpose has been endorsed by the word and example of virtually every pontiff and saint. If you don't know how to pray it, check out the website for
Rosary Army.

Holy Name of Mary is the Heart of Change

Today's Mass readings (1 Cor 9:16-19, 22b-27; Ps 84:3, 4, 5-6, 12; Lk 6:39-42) speak of two themes. The Gospel speaks about the importance of removing sin from our own lives before we address it in those around us. At the very least, if we do not completely eradicate sin in ourselves first, chronologically, we should put that process first in importance and priority. The epistle speaks about the importance of diligence in the Christian life - and the seriousness of our goal. Sin is bad. In the life of a Christian, it is very bad. Sin hardens our hearts against God, weakens our wills in the face of further sin, dims our mind's ability to know truth from falsehood. It damages our ability to convey God's love to the world. To show Christ to our neighbor and to the world, we must get rid of sin in our own life as thoroughly as we can. It's that simple. If we do a lousy job showing Jesus to our neighbors, if none or few of our coworkers and friends have asked us about Him (who we say is the center of our life), you can bet that it's because of all the sin in our lives. If we can't see the sin in our life, we probably need new glasses.

The Roman Calendar lists as an optional memorial for today the Holy Name of Mary. Mary, conceived without sin and sinless her whole life, brought into the world Him who changed everything - who, simply by existing, challenges every the encrustations of sin. Because we have crusty buildups of sin inside of our heart, Jesus challenges us. Everyone that comes into contact with Him will, when push comes to shove, either despise Him or fall at His feet. No person, place, or thing that comes into contact with Jesus can remain indifferent - the heart hardens or breaks, but it does not sit untouched.

Mary was capable of bringing Him into the world because she was so open to God's will, because her heart is so soft to Him, so supple, so pliable, so moldable, so flexible, so free for service to Him. If we want to be softened by our contact with Jesus, rather than hardened into our sins, we should call on her and ask her to show us the way.

Last Night in the Woods

So last night my (re-)scheduled long-steady-distance run was down to 10 miles, as a sort of recovery period. I had intended to go on Sunday night, as scheduled, but then did homework and stayed late at a party instead. Anyhow, I decided to run on the C & O Canal Trail. It's really beautiful, and also a very easy run on packed gravel at a very slight incline, laden with beautiful scenery. I aimed to get there about 7 p.m., and calculated that if I got running pretty quickly, I'd finish before the park closed at dark. Since the distance was shorter and the path easier, I decided to run it a little faster and budgeted 80 minutes for the run. I putzed around though, and got there a few minutes late. While I was stretching, a friend of mine walked up out of the blue (well, actually off of the Canal Trail) and so we had to catch up a bit. Long story short, it was almost 7:30 when I started my run. That meant it would be darker when I finished, and on top of that, since the park closes at dark, I would officially be an outlaw. It sounded enticing, so off I went, first running north 2.5 miles, then back to the start where I picked up a pack of calorie gel I had planted for myself, and then south 2.5 miles, and then back to the beginning again.

It tasted tolerable, and didn't seem to give me any stomach problems (my main concern), but at a mere 100 calories (about enough for 1 mile) I couldn't imagine how it could keep me from "hitting the wall." Maybe eating a pack every few miles on a longer run, but for just ten miles. Well, the experiment was to test the effects it would have on my stomach, acid reflux, cramping, etc. Happily it seems to have had none.

Now, running at night in a closed park was a new experience for me. The gravel path is white, which was literally the difference between running on the path and running off a cliff into the Potomac or into the Canal. For the first quarter of my run, it was dusk. The middle half, it was progressively more twighlight. During the darker part of this stage, as I moved into the second half of the run, I passed a utility road turnoff from the trail, at the end of which there was some vehicle with its lights on. The vehicle itself was too buried in the dark and woods to be visible, but the headlights were very clear. Seeing them through the trees as I ran by created the illusion that it was moving slowly, almost in circles. Then it occured to me, "Might I not be the only person in this park illegally?" The thought was, as you can imagine, a bit unnerving.

The last quarter, even though I was running northwest toward where the sun had been, at 8:30 p.m. in September, it was just plain dark. Signs standing on double posts looked like sturdy men at the path's side until I was very close. Dark spots in my field of vision looked like strangers in the shadows up ahead. A number of times I became suddenly unsure of my footing and slowed down to reorient myself. I took my headphones out of my ears so I could "run aware." The soothing sounds of folk music or my favorite quirky bands gave way to the rhythmic sounds of my feet scraping the gravel, and to the woodland noises I've grown up with, but that now sounded menacing and eerie for the first time since my childhood. Prayers for protection floated into my heart. Even the white gravel path melted into the river and the woods only four or five yards ahead of my feet. I found myself running faster and faster, developing self-defense plans. As I passed by the utility road again, I saw the headlights still down at the bottom of the hill, through the trees that were themselves now blotted out by night. "What are they DOING down there?" Faster and faster, until suddenly a new thought entered into my mind. "I went to confession yesterday. What am I worried about?"

Immediately, even unintentionally, my pace relaxed again. The earphones found their way back into my ears, and were singing one of my favorite songs. Within a few more minutes I came back to my starting point, ten miles done. I stretched for a few minutes and ate a bagel and drank the liter of water I'd left for myself in the car. A milkshake pit-stop at McDonald's kicked things up another notch on the pleasantness scale. After getting home I made myself dinner - chicken on Spanish rice, and while eating I studied for my Syriac class.

Last night, I learned to write the Holy Names of Jesus and Mary in Ancient Syriac, one of the first scripts to write those names in the Christian era. That made me immensely happy. After studying, a warm shower and my rosary made things even better. I conked out and, as you will imagine, slept very, very well.