Thursday, 5 November 2015

His personality as the God-man.

me  William Comments 
Thank you, Wiliam.
Just working at the Gmail accessing the new avenue.
Brendan sending for tomorrow Mass. Don.
Dear Father Donald,
I did so enjoy this excerpt of K Adams, and for me the key phrase on the Eucharist must be:
Jesus shares with His disciples His most intimate possession, the most precious thing that He has, His own self, His personality as the God-man.Thank you!
With my love in Our Lord,
[Hoping that this may reach you via gmail]

Fr. Aelred Graham OSB and Thomas Merton

Aelred Graham        Thomas Merton
 Night Office Readings,
Monastic Lectionary of the Divine Office, 
Thursday 05/11/2015
_ Second Reading   From Zen Catholicism by Aelred Graham

An ethical code imposed from without can lead to a merely legalistic system of morality, an adherence to the letter of the law at the expense of its spirit. These possibilities were well understood by the Hebrew prophets. The greatest of them foresaw a time when people would no longer be obeying God's law as in compliance to directives from above; that law would not even have to be told them by others; it would be known by people looking into their own hearts. A time is coming, the Lord says, when I mean to ratify a new covenant with the people of Israel and with the people of Judah ... I will implant my law in their inmost thoughts, engrave it in their hearts ... There will be no need for neighbour to teach neighbour, or brother to teach brother, the knowledge of the Lord.

The message of the New Testament points to a fulfilment of this promise. There is no encouragement to an antinomian irresponsibility; what is indicated is an "exteriorization" of God's law, with particular reference to the indwelling of the Holy Spirit. The Spirit of Truth, whom the world cannot receive, because it neither sees him nor knows him. But you shall know him, because he shall abide with you and shall be in you. The world - that is to say, the separative self, the conscious ego, entangled in its craving to preserve a spurious identity in opposition to God - cannot know the spirit within. But as soon as we yield to the continual pressure of God's grace, urging us to be ourselves, we can realize his self-manifestation. And those who love me shall be loved by my Father; and I will love them and manifest myself to them ... Those who love me will keep my word; and we will come to them and make our abode with them. The Spirit's presence declares itself by the Spirit's fruits, not merely by dictating action. The Holy Spirit affects conduct at its source: modifying character by such qualities as love, peace, joy, long suffering, kindness, goodness, faith­fulness, meekness, self-control. These being present, an external law would be superfluous.
    Responsory;    Rom 8:5-6.2
Those who live on the level of their lower nature have their outlook formed by it, and that spells death; but + those who live on the level
of the spirit have a spiritual outlook, and that is life and peace.
V. In Christ Jesus the life-giving law of the Spirit has freed you from the law of sin and death. + Those who live ...

Graham, Aelred (1907-1984) Born in Liverpool, he was educated at Saint Edward's College in that city, and entered Ampleforth Abbey in 1930. He was professed the following year, and ordained priest in 1938 after his studies at Oxford where he took the degree S.T.L. at Blackfriars. On his return to Ampleforth he taught dogmatic theology. In 1938 his first book, The Love of God appeared, and he also wrote articles for learned reviews. In 1951 he was appointed prior of Portsmouth Priory in Rhode Island, U.5.A. He is the author of The Christ of Catholicism, The Final Victory, Catholicism and the World Today, Christian Thought and Action, and Zen Catholicism. During a three month visit to Japan in 1967, he interviewed notable Buddhists in an a attempt to understand their religion. This resulted in another book called: Conversation: Christian and Buddhist.


GRAHAM, AELRED, DOM, O.S.B., 1907-1984



Series NumberSeries NameTotal Records
1Correspondence between Merton and Dom Aelred Graham.30
2Correspondence from Dom Aelred and Fr. Louis file kept by Dom James Fox (added Aug. 2014)7
3Articles and Statements from Dom Aelred and Fr. Louis file kept by Dom James Fox (added Aug. 2014)11


Series#DateFrom/ToFirst LinesPubNotes
Series 1 #1.
«All Series«
1953/01/15transcript from MertonThis is just a note to thank you for the article you wrote about me in the Atlantic.[copy from published letters] «detailed view»
Series 1 #2.
«All Series«
1953/02/05HLS[x]  from Graham, Aelred / to Robert GirouxMany thanks for "The Sign of Jonas" which I am reading through with interest. It seems to confirm«detailed view»
Series 1 #3.
«All Series«
1953/02/14TLS[x] to MertonHaving just finished reading your "SIGN OF JONAS" (in my view by far the most attractive of all your[see Section 2 for original] «detailed view»
Series 1 #4.
«All Series«
1953/03/03TLS[x] to Fox, JamesA letter from a mutual friend of ours -- William J. McCormack, Jr., an alumnus of Portsmouth Priory[see Series 2 for orignal letter] «detailed view»
Series 1 #5.
«All Series«
1963/04/17HLS to MertonYour very kind and [...indecipherable...] message has just reached me. Only the other day I was«detailed view»
Series 1 #6.
«All Series«
1963/04/24transcript from MertonAs a matter of fact I went ahead and wrote a review. I liked the book so much and found so much[copy from published letters] «detailed view»
Series 1 #7.
«All Series«
1963/04/26TLS to MertonWhat a magnanimous person you are! Thank you indeed for your letter, with its stream of intuitions,«detailed view»
Series 1 #8.
«All Series«
1963/08/24TLS to MertonThank you for your kind letter of August 21. Seeing that he is so warmly commended by you I shall«detailed view»
Series 1 #9.
«All Series«
1963/09/10TAL[c] from MertonThanks for your very good letter. I do not know whether Fr John of the Cross will get there,«detailed view»
Series 1 #10.
«All Series«
1963/10/03TLS to MertonAs I have just written to Father Thurston N. Davis, S.J. of AMERICA, from time to time we bring out«detailed view» 

Wednesday, 4 November 2015

Magnificat Website. Magnificat Mass Booklet

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SAINT CHARLES BORROMEO If a tiny spark of God’s love already burns within you, do not expose it to the wind, for it may get blown out.

Feast: November 4
SECOND READING  iBreviary    

From a sermon given during the last synod he attended, by Saint Charles, bishop
(Acta Ecclesiae Mediolanensis 1599, 1177-1178)

Practice what you preach

I admit that we are all weak, but if we want help, the Lord God has given us the means to find it easily. One priest may wish to lead a good, holy life, as he knows he should. He may wish to be chaste and to reflect heavenly virtues in the way he lives. Yet he does not resolve to use suitable means, such as penance, prayer, the avoidance of evil discussions and harmful and dangerous friendships. Another priest complains that as soon as he comes into church to pray the office or to celebrate Mass, a thousand thoughts fill his mind and distract him from God. But what was he doing in the sacristy before he came out for the office or for Mass? How did he prepare? What means did he use to collect his thoughts and to remain recollected?

Would you like me to teach you how to grow from virtue to virtue and how, if you are already recollected at prayer, you can be even more attentive next time, and so give God more pleasing worship? Listen, and I will tell you. If a tiny spark of God’s love already burns within you, do not expose it to the wind, for it may get blown out. Keep the stove tightly shut so that it will not lose its heat and grow cold. In other words, avoid distractions as well as you can. Stay quiet with God. Do not spend your time in useless chatter.

If teaching and preaching is your job, then study diligently and apply yourself to whatever is necessary for doing the job well. Be sure that you first preach by the way you live. If you do not, people will notice that you say one thing, but live otherwise, and your words will bring only cynical laughter and a derisive shake of the head.

Are you in charge of a parish? If so, do not neglect the parish of your own soul, do not give yourself to others so completely that you have nothing left for yourself. You have to be mindful of your people without becoming forgetful of yourself.

My brothers, you must realize that for us churchmen nothing is more necessary than meditation. We must meditate before, during and after everything we do. The prophet says: I will pray, and then I will understand. When you administer the sacraments, meditate on what you are doing. When you celebrate Mass, reflect on the sacrifice you are offering. When you pray the office, think about the words you are saying and the Lord to whom you are speaking. When you take care of your people, meditate on how the Lord’s blood that has washed them clean so that all that you do becomes a work of love.

This is the way we can easily overcome the countless difficulties we have to face day after day, which, after all, are part of our work: in meditation we find the strength to bring Christ to birth in ourselves and in other men.

1 Timothy 6:11; 4:11, 12, 6

Seek after integrity and holiness, faith and love, patience and gentleness.
 These are the things you must command and teach;
be an example to all who believe.

If you give them this advice,
you will be a good servant of Christ Jesus.
 These are the things you must command and teach;
be an example to all who believe.


Let us pray.

keep in your people the spirit
which filled Charles Borromeo.
Let your Church be continually renewed
and show the image of Christ to the world
by being conformed to his likeness,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever.

Provided Courtesy of: 
Eternal Word Television Network
Among the great reformers of the troubled sixteenth century was Charles Borromeo, who, with St. Francis of Loyola, St. Philip Neri, and others, led the movement to combat the inroads of the Protestant Reformation. His father, Count Gilbert Borromeo, was a man of piety and ability, and his mother was a member of the famous Medici family of Milan, sister of Angelo de Medici, later to become Pope Pius IV. The second of two sons in a family of six children, Charles was born in the castle of Arona on Lake Maggiore, on October 2, 1538. He was so devout that at the age of twelve he received the tonsure. At this time his paternal uncle, Julius Caesar Borromeo, turned over to him the income from a rich Benedictine abbey, one of the ancient perquisites of this noble family. In spite of his youth, Charles had a sense of responsibility, and he made plain to his father that all revenues from the abbey beyond what was required to prepare him for a career in the Church belonged to the poor and could not be applied to secular use. To take such a scrupulous stand in a period of corruption and decadence was unusual, and most significant as an indication of Charles' integrity of character.

The young man attended the University of Pavia, where he applied himself to the study of civil and canon law. Due to a slight impediment of speech, he was regarded as slow; yet his thoroughness and industry more than compensated for the handicap, and his strict behaviour made him a model for his fellow students, who, in this era of the Renaissance, were for the most part pleasure-loving and dissipated. Charles now accepted a sufficient income from the abbey to meet the expenses of the kind of household a young nobleman was expected to maintain. By the time he took his doctor's degree at twenty-two his parents were dead and his elder brother, Frederick, was head of the family. Charles had no sooner returned home than the news came that his uncle, Cardinal Angelo de Medici, had been elected Pope Pius IV. A few months later the new Pope sent for his nephew to come to Rome, and within a very short time Charles was the recipient of such a wealth of honors, offices, and powers that he became a leading figure at the papal court. He was appointed cardinal-deacon and administrator of the see of Milan, although he was not to take up his work there for many years; he was named legate of Bologna, Romagna, and the March of Ancona; protector of Portugal, the Low Countries, and the Catholic cantons of Switzerland; supervisor of the Franciscan and Carmelite Orders, and of the Knights of Malta, and administrator of the papal states. The Pope's confidence in him was not misplaced, for Charles displayed great energy, ability, and diplomacy in fulfilling these various duties. Methodical and diligent, he learned how to despatch business affairs with speed and efficiency.
Pope Francis at St. Charles Borromeo Seminary
Yet in spite of his heavy tasks, Charles found time for recreation in music and physical exercise. He had the many-sidedness which we associate with men of the Renaissance, and was deeply interested in the advancement of learning. He set up at the Vatican a literary academy of clergy and laymen, and some of the studies and talks growing out of it were published as <Noctes Vaticanae>, to which Charles himself was a contributor. It was the custom for one in his position to live in magnificent state, but splendid trappings meant nothing to him. He remained modest and humble in spirit, and wholly aloof from the worldly temptations of Rome.

Tuesday, 3 November 2015

Karl Adam, Eucharist, Mass, the Sacrament of the Altar

Karl Adam

Excerpt Karl Adam Spirit of Catholicism pp 19_22
Chapter II: Christ in the Church
Intimate union of the Church with Christ. Manifested in her dogma which centres round Christ, in her moral teaching which aims at making men like to Christ, in her worship which is performed through Christ. The sacraments, especially the Sacrament of the Altar, a working of Christ among His people. The same union of the Church with Christ shown in her pastoral and teaching office, in her sacramental doctrine, in her disciplinary authority. The whole structure permeated and bound together by Christ. 

(Pages 19-22) There is no two-fold morality in the Church, since there is but one Christ to be formed. But the ways and manners in which men strive towards this goal are infinitely various, as various as the human personalities which have to mature and grow up to the stature of Christ. Very many of the faithful will be able to form the image of Christ in themselves only in very vague and general outline. Yet, just as nature at times sees fit to give of her best and to manifest her superabundant power in some perfect types, even so the fullness of Christ which works in the Church breaks out ever and again in this or that saintly figure into brilliant radiance, in marvels of self- surrender, love, purity, humility and devotion. Professor Merkle's book[3] may provide even outsiders with some insight into the deep earnestness and heroic strength with which the Church in every century of her existence has striven after the realization of the image of Christ, after the translation of His spirit into terms of flesh and blood, after the incarnation of Jesus in the individual man.

And the worship of the Church breathes the same spirit, and is as much interwoven with Christ and full of Christ as is her morality. Just as every particular prayer of the liturgy ends with the ancient Christian formula: "Per Christum Dominum nostrum," so is every single act of worship, from the Mass down to the least prayer, a memorial of Christ, an "anamnesis Christou". Nay, more, the worship of the Church is not merely a filial remembrance of Christ, but a continual participation by visible mysterious signs in Jesus and His redemptive might, a refreshing touching of the hem of His garment, a liberating handling of His sacred Wounds. That is the deepest purpose of the liturgy, namely, to make the redeeming grace of Christ present, visible and fruitful as a sacred and potent reality that fills the whole life of the Christian. In the sacrament of Baptism—so the believer holds—the sacrificial blood of Christ flows into the soul, purifies it from all the infirmity of original sin and permeates it with its own sacred strength, in order that a new man may be born thereof, the re-born man, the man who is an adopted son of God. In the sacrament of Confirmation, Jesus sends His "Comforter," the Spirit of constancy and divine faith, to the awakening religious consciousness, in order to form the child of God into a soldier of God. In the sacrament of Penance Jesus as the merciful Savior consoles the afflicted soul with the word of peace: Go thy way, thy sins are forgiven thee. In the sacrament of the Last Anointing the compassionate Samaritan approaches the sick-bed and pours new courage and resignation into the sore heart. In the sacrament of Marriage He en-grafts the love of man and wife on His own profound love for His people, for the community, for the Church, on His own faithfulness unto death. And in the priestly consecration by the imposition of hands, He transmits His messianic might, the power of His mission, to the disciples whom He calls, in order that He may by their means pursue without interruption His work of raising the new men, the children of God, out of the kingdom of death.  

The sacraments are nought else than a visible guarantee, authenticated by the word of Jesus and the usage of the apostles, that Jesus is working in the midst of us. At all the important stages of our little life, in its heights and in its depths, at the marriage-altar and the cradle, at the sick-bed, in all the crises and shocks that may befall us, Jesus stands by us under the veils of the grace-giving sacrament as our Friend and Consoler, as the Physician of soul and body, as our Saviour. St. Thomas Aquinas has described this intimate permeation of the Christian's whole life by faith in the sacraments and in his Savior with luminous power.[4] And Goethe, too, in the seventh book of the second part of his "Dichtung und Wahrheit," speaks warmly of it, and he closes his remarks with the significant words: "How is this truly spiritual whole broken into pieces in Protestantism, a part of these symbols being declared apocryphal and only a few admitted as canonical. How shall we be prepared to value some highly when we are taught to be indifferent to the rest?" 

But the sacraments which we have enumerated are not the deepest and holiest fact of all. For so completely does Jesus disclose Himself to His disciples, so profound is the action of His grace, that He gives Himself to them and enters into them as a personal source of grace. Jesus shares with His disciples His most intimate possession, the most precious thing that He has, His own self, His personality as the God-man. We eat His Flesh and drink His Blood. So greatly does Jesus love His community, that He permeates it, not merely with His blessing and His might, but with his real Self, God and Man; He enters into a real union of flesh and blood with it, and binds it to His being even as the branch is bound to the vine. We are not left orphans in this world. Under the forms of bread and wine the Master lives amid His disciples, the Bridegroom with His bride, the Lord in the midst of His community, until that day when He shall return in visible majesty on the clouds of heaven. The Sacrament of the Altar is the strongest, profoundest, most intimate memorial of the Lord, until He come again. And therefore we can never forget Jesus, though centuries and millennia pass, and though nations and civilizations are ever perishing and rising anew. And therefore there is no heart in the world, not even the heart of father or mother, that is so loved by millions and millions, so truly and loyally, so practically and devotedly, as is the Heart of Jesus.
Thus we see that in the sacraments, and especially in the Sacrament of the Altar, the fundamental idea of the Church is most plainly represented, the idea, that is, of the incorporation of the faithful in Christ. And therefore the Catholic can only regard that criticism of the sacraments as superficial, which derives them, not merely in this or that external detail, but in their proper content and dominant meaning, from non-Christian conceptions and cults, as for instance from the pagan mysteries. On the contrary the sacraments breathe the very spirit of primitive Christianity. They, as instituted by Christ Himself, are the truest expression and result of that original and central Christian belief that the Christian should be inseparably united with Christ and should live in Christ. In Catholic sacramental devotion Christ is faithfully affirmed and experienced as the Lord of the community, as its invisible strength and principle of activity. In the sacraments is expressed the fundamental nature of the Church, the fact that Christ lives on in her.
Therefore dogma, morality and worship are primary witnesses to the consciousness of the Church that she is of supernatural stock, that she is the Body of Christ.

Karl Adam -

Karl Adam has brilliantly succeeded in achieving his purpose and "The Spirit of Catholicism" now stands as one of the finest introductions to the Catholic faith  ...
You visited this page on 01/11/15.

Karl Adam

Professor Merkle's book[3]