The Priesthood

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St. Anskar, Apostle to Scandanavia

In most parishes today the memorial of St. Blaise, bishop and martyr is celebrated, but this is also the memorial of St. Anskar (also referred to as Ansgar, Anschar, Anscharius, and Scharies). Because of the popularity of the blessing of throats through the intercession of St. Blaise, St. Anskar often is forgotten. For those of us of Danish descent, this seems unfortunate. St. Anskar is a great model for all of us, particularly those of us who are clergy. Many do not know much about this great Saint, so I will provide some biographical information from the Internet Medieval Sourcebook:

When one of Anskar's followers suggested to him that he could work miracles he replied, " Were I worthy of such a favour from my God, I would ask that He would grant to me this one miracle, that by His grace He would make of me a good man." No one can read the "Life" written by Rimbert his disciple and successor which, after being lost for five hundred years, was fortunately rediscovered, without feeling moved to thank God for the accomplishment of the miracle for which Anskar had prayed. He was a good man in the best and truest sense of the term. In the character presented to us by his biographer we have a singularly attractive combination of transparent humility, unflinching courage, complete self devotion, and unwavering belief in a loving and overruling providence. The claim to the title Apostle of the North, which was early made on his behalf, rests not upon the immediate outcome of his labours, but upon the inspiring example which he bequeathed to those who were moved to follow in his steps. For whilst the Missions which lie planted in Denmark and Sweden during the thirty-three years of his episcopate were interrupted after his death by the desolating raids of the Northmen, those by whom the work was restarted gratefully recognised him as their pioneer.

Anskar, who was born in 801, was trained in the monastery of Corbey near Amiens and had been transferred with other monks to the monastery of New Corbey near Hoxter on the River Weser, which was founded in 822. By the time of Anskar the spiritual life of the Benedictine monasteries had sunk very low, but the Benedictine monastery of Old Corbey in which he had been trained and which owed its origin to a colony of monks who had come from the stricter Columbanian monastery at Luxeuil, had preserved its early tradition unimpaired. In the new monastery Anskar was placed in charge of the monastic school and, he was also accustomed to preach to the public congregation. From early childhood he had seen visions and dreamed dreams, which created in him the desire to lead a religious life, and his thoughts were perhaps turned in the direction of missionary enterprise by the accounts which must have reached him of the work accomplished by Boniface and his successors. His definite resolve to devote his life to this object dated, as his biographer tells us, from a time immediately after the death of Charlemagne, when he had recently taken the tonsure and had become a monk. About this time he had a vision in describing which Anskar says, " When then I had been brought by the men whom I mentioned into the presence of this unending light, where the majesty of almighty God was revealed to me without need for anyone to explain, and when they and I had offered our united adoration, a most sweet voice, the sound of which was more distinct than all other sounds and which seemed to me to fill the whole world, came forth from the same divine majesty and addressed me and said, Go and return to Me crowned with martyrdom."

[...]

His biographer adds, " As a result of this vision, which I have described in the words which he had himself dictated the servant of God was both terrified and comforted and in the fear of the Lord he began to live more carefully, to cleave day by day to good deeds, and to hope that by the mercy of God, in whatever way He might choose, he might be able to obtain the crown of martyrdom." [Chap III] The greatest disappointment in after life which Anskar experienced was caused by the fact that his expectation of martyrdom founded on this vision was not literally fulfilled.

[...]

The first two years (826­8) after his arrival in Denmark were not productive of great visible results, but he laid a foundation for subsequent missionary work by starting a school for the training of Danish youths who might become the evangelists of their own countrymen. The twelve boys with which the school opened were either purchased by Anskar or presented to him by the king.

[...]

As his life drew to its close he was much distressed that the vision which he had seen many years before, in which, as he thought, it had been foretold that he would die a martyr's death, had not been literally fulfilled. Shortly before his death, however, he bad another vision which assured him that it was through no fault of his that the crown of martyrdom had been withheld. At the same time his friends reminded him that the hardships and dangers which lie had experienced had in effect made his whole life one continuous martyrdom. He died on February 3, 865, at the age of 64, more than half his life having been spent in missionary work in Denmark and Sweden and within the limits of his own diocese.

His whole life was characterized by rigid discipline and self­denial : he wore a haircloth shirt by day and night, and in the earlier part of his life he measured out everything that he ate or drank; he chanted a fixed number of Psalms morning and evening, and would also sing Psalms as he laboured with his hands, and chant litanies as he dressed, or washed his hands, and three or four times a day he would celebrate Mass. Of all that he received he gave at once a tenth part to the poor and every five years he tithed his income afresh. Wherever he went in his diocese he would eat nothing till some poor persons had been brought in to share his meal and during Lent he would wash their feet and would distribute amongst them bread and meat.

Although his biographer attributes to him the working of a number of miracles, Anskar himself never claimed to possess this power. Adam of Bremen, referring to the hospital founded by Littgart at Bremen, states that Anskar was wont to visit it daily, and is said to have healed very many by his speech and by his touch.

In the Liturgy of the Hours used in Scandanavain countries there is this beautiful hymn in honor of the great Saint. Praying this hymn is a fitting way to honor him on this, his feastday.

Most noble father, Anskar,
Restore us by thy grace,
And those who wander now afar
In Christ's own bosom place.

In holy strife contending
Thou did'st the faith proclaim
To Danes and Swedes declaring
The honour of His name.

An unbelieving nation
From thee the light receives,
The teachings of salvation,
It now with joy believes.

Thou to God's sheep hast given
The food they fain would claim,
And earnestly hast striven
To glorify His name.

To the great King thou bringest
When earthly strife doth cease,
The talents thou receivest,
With manifold increase.

To Father, and His only Son
Be laud and honour given
To Holy Spirit, Three in One
In earth and highest heaven.

My Kind of Saint

I had heard of this saint before, but until I read the post on him over at Sub Tuum, I didn't know that he and I have a similar trait. A big mouth. He was also hung, drawn, and quartered for being a Catholic Priest. Surely he is a model for all priests to follow.

Here is the short sketch of St. Alban Roe that the good Br. Stephen provides on his blog:

Fr Alban Roe was baptised Bartholomew sometime in 1583, in Suffolk. He attended Cambridge University, and while there experienced something that caused his conversion to Catholicism.

While visiting in St Alban’s, he heard that a Catholic recusant had been put in prison there for his beliefs, and chose to visit the prisoner, in order to argue him out of his superstitious ways. It did not work out like that, and the Catholic prisoner instead, persuaded Bartholomew that he needed change.

In February 1608 he took up a place in the English College (a seminary) in Douai, eager to become a priest. He was expelled in 1611, however, for criticising the principal.

It so happened that a Benedictine house was given permission to establish itself at Douai in December of 1608, and it seems likely that young Bartholomew was acquainted with it. At any rate, wishing to avoid further embarrassment in Douai, he joined the novitiate at another English monastery, St Laurence’s at Dieulouard in 1613. Once ordained he went to England where he worked in secret as a priest.

In 1618 however he was imprisoned for being a priest in England - a ‘crime’ which carried the death penalty. Fortunately, he was released by King James I in a general amnesty in 1623 and banished. He returned to England however, and was re-arrested in 1625 and imprisoned in St Alban’s where his adventure had begun so many years before.

Luckily for him, his friends had him removed to the Fleet prison in London where circumstances were much better. Indeed, like many others, he was allowed out into the streets of London by day so long as he gave his word (Fr. ‘parole’) that he would return by nightfall. He used his freedom to minister to many.

While King Charles I governed without parliament, no imprisoned priests were executed. When the Long Parliament convened, however, the hangings began again in earnest (20 between 1641 and 1646 including Fr Alban). On the 21st January 1642, he and Fr Thomas Ryenolds, a priest in his 80s, offered their last mass and were led to the gallows. They gave each other absolution.

Just before his death, Alban asked the sheriff if his life would be spared if he renounced his Catholic religion and became an Anglican. The sheriff swore he would be spared if he did. Alban then said to all: “See, then, what the crime is for which I am to die, and whether my religion be not my only treason... I wish I had a thousand lives; then would I sacrifice them all for so worthy a cause.” They were allowed to hang until they were dead before being quartered.

St. Alban Roe, pray for us!

The Dance of the Holy Smoke

The title itself makes me laugh hysterically, which is exactly what I did in the library earlier today as I opened up a book entitled Parish Liturgy: A Handbook for Renewal by Robert D. Duggan and saw a section in Part II entitled Incense: The Dance of the Holy Smoke. As most of the regular readers of this blog (all five of you) know, I love using incense in the Sacred Liturgy. So, when I find such an interesting section title I just have to read it. I found this section to be particularly amusing because it provides a glimpse into a particular period in the development of liturgical thought. We look back and chuckle at it, but at the time it was considered by many to be quite serious. So, here are a few of my favorite excerpts from the section on incense.

For some people the use of incense at a liturgical celebration is a sign of the Tridentine Mass mentality and a sure indicator that those who favor it are stuck
in a rigid conservatism. For others, incense is a symbol of New Age exotica that brings to mind hippies smoking pot in the sixties and all the bad things one might imagine about the liberal Left...

The liturgical "dance of the holy smoke" triggers subliminal memories of childhood reveries, watching clouds form mysterious shapes on a sunny afternoon in mid-summer. It recalls campfires and family fireplaces, slender columns of smoke rising from birthday candles, and a hundred other forgotten memories...

But there may be times when a much more effective use of the symbol is achieved by a stationary container holding burning charcoal on which are placed (by a graceful liturgical dancer?) the grains of incense. The movement of the one applying the incense is, in fact, a kind of liturgical dance, despite the reluctance of many to use such terms to describe what is occurring. The stylized gestures called for in the ritual books (bowing, swinging arms, specified steps and paths to be taken) certainly qualify as choreography. And, like any dance form, its execution needs rehearsal, critique, and repeated practice if it is to seem - in the moment of celebration - effortless and un-selfconsciously graceful...

Thank God, that for the most part, such silliness is no longer commonplace in the Liturgy. Now that we have safely moved through that period in our liturgical history we have more noble and dignified ways of using incense - ways that are rooted in our 2000 year history. For that, let us thank the Almighty.

The Feast of the Conversion of St. Paul

As I was praying the Divine Office today I was struck by the importance of this feast. It reminds us that even the greatest sinners can become even greater saints. It reminds us that the way we treat others is the way we treat Jesus. It reminds us that God wants us for His own and is willing to stop at nothing to have us, if only we open ourselves to Him. In order to help us appreciate this day you will find below a section from a homily by St. John Chrysostom.

Paul, more than anyone else, has shown us what man really is, and in what our nobility consists, and of what virtue this particular animal is capable. Each day he aimed ever higher; each day he rose up with greater ardour and faced with new eagerness the dangers that threatened him. He summed up his attitude in the words: I forget what is behind me and push on to what lies ahead. When he saw death imminent, he bade others share his joy: Rejoice and be glad with me! And when danger, injustice and abuse threatened, he said: I am content with weakness, mistreatment and persecution. These he called the weapons of righteousness, thus telling us that he derived immense profit from them.

Thus, amid the traps set for him by his enemies, with exultant heart he turned their every attack into a victory for himself; constantly beaten, abused and cursed, he boasted of it as though he were celebrating a triumphal procession and taking trophies home, and offered thanks to God for it all: Thanks be to God who is always victorious in us! This is why he was far more eager for the shameful abuse that his zeal in preaching brought upon him than we are for the most pleasing honours, more eager for death than we are for life, for poverty than we are for wealth; he yearned for toil far more than others yearn for rest after toil. The one thing he feared, indeed dreaded, was to offend God; nothing else could sway him. Therefore, the only thing he really wanted was always to please God.

The most important thing of all to him, however, was that he knew himself to be loved by Christ. Enjoying this love, he considered himself happier than anyone else; were he without it, it would be no satisfaction to be the friend of principalities and powers. He preferred to be thus loved and be the least of all, or even to be among the damned, than to be without that love and be among the great and honoured. To be separated from that love was, in his eyes, the greatest and most extraordinary of torments; the pain of that loss would alone have been hell, and endless, unbearable torture.

So too, in being loved by Christ he thought of himself as possessing life, the world, the angels, present and future, the kingdom, the promise and countless blessings. Apart from that love nothing saddened or delighted him; for nothing earthly did he regard as bitter or sweet. Paul set no store by the things that fill our visible world, any more than a man sets value on the withered grass of the field. As for tyrannical rulers or the people enraged against him, he paid them no more heed than gnats. Death itself and pain and whatever torments might come were but child’s play to him, provided that thereby he might bear some burden for the sake of Christ.

Persecution

This past week we celebrated the Memorial of St. Sebastian, and early martyr of the Church. In the Office of Readings for the day St. Ambrose speaks of this great saint. He says

Take the example of the martyr Sebastian, whose birthday in glory we celebrate today. He was a native of Milan. At a time when persecution either had ceased or had not yet begun or was of a milder kind, he realized that there was only slight, if any, opportunity for suffering. He set out for Rome, where bitter persecutions were raging because of the fervor of the Christians. There he endured suffering; there he gained his crown. He went to the city as a stranger and there established a home of undying glory. If there had been only one persecutor, he would not have gained the martyr's crown.

The persecutors who are visible are not the only ones. There are also invisible persecutors, much greater in number. This is more serious. Like a king bent on persecution, sending orders to persecute to his many agents, and establishing different persecutors in each city or province, the devil directs his many servants in their work of persecution, whether in public or in the souls of individuals. Of this kind of persecution Scripture says: All who wish to live a holy life in Christ Jesus suffer persecution. "All" suffer persecution; there is no exception. Who can claim exemption if the Lord Himself endured the testing of persecution? How many there are today who are secret martyrs for Christ, giving testimony to Jesus as Lord!

I find the second paragraph to be very enlightening. We are all persecuted by the evil one, so, like St. Sebastian, let us put our trust in the Lord and rely upon Him so that we might endure with faith and courage the persecution that comes our way.

Eucharistic Adoration

The most recent issue of the Adoremus Bulletin arrived the other day, and so I have been reading through it over the past few days. One of the articles, entitled Eucharistic Adoration and Political Responsibility: Looking at the World through Eyes That Adore the Blessed Sacrament, by Archbishop Augustine Di Noia, OP, the Secretary of the Congregation for Divine Worship and the Discipline of the Sacraments, is particularly good. Early on in the article there is a paragraph which I think is quite beautiful and worth sharing. He says:

During Eucharistic adoration, it is not only we who behold Christ, but it is also He who beholds us. When we adore the Blessed Sacrament, we are not just gazing at a beautiful but inert object. The conteplative mode of prayer that we learn during adoration presupposes that Christ returns our gaze.

What an amazing reality! Jesus Christ, God in the flesh, gazes at us when we come before Him in adoration! Who in their right mind would not want to be in the gaze of God?

Adoration is one of the things that I miss here. I am sad to say it, but even the campus of a Catholic Seminary, there is rarely Adoration. The seminary I attended (Kenrick-Glennon Seminary in St. Louis) had Adoration every day, but here, no such thing. If I want to go to go to Expostition or Benediction I have to go to Marytown, or some other parish that offers it. But it is worth the effort. To find myself in the gaze of the Son of God is very worth it. So if you live near a parish that had Adoration, go. Allow yourself the opportunity to sit in the presence of Jesus and recieve the love He desires to pour out into your heart.

St. Athanasius on the Bodily Resurrection of Jesus

For one of my classes we are reading St. Athanasius' treatise On The Incarnation. In this text he is seeking to demonstrate that Jesus was indeed fully man, as well as being fully divine. At one point he is trying to defending the resurrection of Jesus. I found it to be a good meditation on how Jesus, who lives today - in the here and now - is active in the world and in our lives. Here is what he said:

Dead men cannot take effective action; their power of influence on others lasts only till the grave. Deeds and actions that energise others belong only to the living. Well then, look at the facts in this case. The Savior is working mightily among men, every day. He is invisibly persuading numbers of people all over the world, both within and beyond the Greek-speaking world, to accept His faith and be obedient to His teaching. Can anyone, in face of this, still doubt that He has risen and lives, or rather that He is Himself the Life? Does a dead man prick the consciences of men, so that they throw all the traditions of their fathers to the winds and bow down before the teaching of Christ? If He is no longer active in the world, as He must needs be if He is dead, how is it that He makes the living to cease from their activities, the adulterer from his adultery, the murderer from murdering, the unjust from avarice, while the profane and godless man becomes religious? If He did not rise, but is still dead, how is it that He routs and persecutes and overthrows the false gods, who unbelievers think to be alive, and the evil spirits whom they worship? For where Christ is named, idolatry is destroyed and the fraud of evil spirits is exposed; indeed, no such spirit can endure that Name, Who lives, not of one dead; and, more than that, it is the work of God. It would be absurd to say that the evil spirits who He drives out and the idols which He destroys are alive, but that He Who drives out and destroys, and Whom they themselves acknowledge to be Son of God, is dead.

Jumping in With Both Feet...Into a Snowbank That is...

After a wonderful, snow filled (see photo above of the front of my parent's house), Christmas break classes begin again. While home I had a rare experience: celebrating Christmas Mass at my home Parish. This is something most priests do not have the privilege to do since they are in the parishes to which they are assigned, so I was very grateful to have the opportunity. Those who came (which were myriad) to Mass on Christmas Eve got the full liturgical experience. All the liturgical things I love were present: gold Vestments, an alb with lace, a biretta atop my head, incense, chanted Gospel, and a chanted Eucharistic prayer. It was a liturgical feast to be sure.

But now, after the long drive back to Chicago, I once again have my nose in the books. Over the next days and weeks I hope to be sharings some of the things I am learning, and as always, if you have a liturgical question e-mail them to me (padredana at gmail dot com), and I will try to answer them.

Back in the Saddle

After an eventful break (more on those events in a moment) I am back in the academic saddle. I arrived back at the Liturgical Institute on Sunday night and classes began promptly on Monday morning. This quarter (yes, the dreaded quarter system!) I am taking three classes for a total of 12 credit hours. The classes, are as follows: History of Christian Thought II, Sacramental Thought and Practice in the 20th Century, and Sacramentals, Blessings and Devotions. Maybe in a subsequent post I will give a brief overview of what each of the classes will cover.

Also, Fr. S. (who writes a lovely blog) is visiting, which makes for alot of fun times and good food (yeah, just what I need - more food).

My time home was very eventful. There seem to be two higlights which overshadowed my entire time back home - one happy, and one very sad. The happy event was a visit to St. Joseph's Cathedral in Sioux Falls, SD. This would not have been so exciting were it not being restored. I climbed the scaffold all the way to the ceiling to see the work that the artisans are doing. It will be truly magnificent when it is finished. You can find more information, complete with drawings, photos, and videos here.

The sad event was the death of a very dear friend in a horrible car accident. Jerry was 34 years old and would have been married 4 years only a few days after he died. He had a beautiful wife and two small children. Jerry was a very faithful, prayerful and virtuous man who will be missed by many, many people. I concelebrated his funeral along with five other priests. The Church, chapel, and part of the gym were packed for the funeral (nearly 700 people), which is a testament to the people he had influenced during his short life on earth. May he rest in peace.

But now, I am back, saddling up the old academic horse for round two in an eight round adventure.

The Road

“The road to success is always under construction”

-Lily Tomlin

Apparently, so is the road to South Dakota.

Exams and Papers

As most of you know, I am currently studying at the Liturgical Institute. Today marks the end of my first quarter and the day when papers are due and exams are taken. So, as you read this, I am probably feeling a bit ragged. So please pray for this poor priest.