April 22: Blessed Maria Gabriella Sagghedu

April 21, 2011

gabriella4.JPG.jpg

 Blessed Maria Gabriella Sagghedu,

See that God Has Shown Us His Face

Last Thursday, 18 April 2008, Pope Benedict XVI spoke at the Ecumenical Prayer Service held in Saint Joseph’s Church in New York City. Tomorrow the monastic calendar will commemorate a woman whose life illustrates much of what the Holy Father said. Celebrating the saints is integral to what Pope Benedict XVI calls “diachronic koinonia — communion with the Church in every age” that saves us from the narrow uncatholic perspective of the immediate here and now of a given local community.

An Offering to the Father

Blessed Maria Gabriella Sagghedu, a Cistercian nun of Grottaferrata in Italy, died on April 23rd in 1939. Pope John Paul II beatified her in 1983. In his encyclical on Christian Unity, Ut Unum Sint, he presented her again to the whole Church as a model of “the total and unconditional offering of one’s life to the Father, through the Son, in the Holy Spirit.”

Pope Benedict XVI said last Thursday that, “we must first recall that the unity of the Church flows from the perfect oneness of the triune God. In John’s Gospel, we are told that Jesus prayed to his Father that his disciples might be one, “just as you are in me and I am in you” (Jn 17:21). This passage reflects the unwavering conviction of the early Christian community that its unity was both caused by, and is reflective of, the unity of the Father, Son, and Holy Spirit.” Blessed Maria Gabriella offered her life that the unity of the Three Divine Persons might one day be manifested perfectly in the community of believers that is the Church.

Silence Turned to Praise

Blessed Maria Gabriella is one of those who, like the Blessed Virgin Mary, having heard the Word, held it in silence: in the silence of awe; in the silence that confesses God present; in the silence that allows the Word to sink into the deep and secret places of the heart. For Maria-Gabriella, this silence turned to praise: a praise that she found expressed in the priestly prayer of Christ given in the seventeenth chapter of Saint John’s Gospel. At the end of her life she murmured: “I cannot say but these words, ‘My God, your Glory.’”

A Discerning Abbess

mpia.jpg

The Trappist Cistercian monastery of Grottaferrata (moved to Vitorchiano in 1957) was governed by Mother Maria Pia Gulini (1892–1959), an intelligent and discerning abbess with a broad vision of all things Catholic. She corresponded with the Abbé Paul Couturier (1881–1953), the Apostle of Christian Unity. The Italian abbess nurtured a passion for Christian Unity and communicated that passion to her community. Maria Gabriella was receptive to Mother Gulini’s spiritual teaching. Inspired by the Holy Spirit, she asked permission of her abbess to offer her life for the Unity of Christians. The Father accepted her offering, drawing her into the prayer of Christ and into His sacrifice.

The Priestly Prayer of Christ

Blessed Maria Gabriella’s monastic life was brief; she entered the abbey of Grottaferrata in 1935 and died in 1939. She suffered from tuberculosis for fifteen months. The Bridegroom Christ came for her at the hour of the evening sacrifice on Good Shepherd Sunday. The Gospel of Mass that day had been from Saint John: “There will be one fold, and one shepherd” (Jn 10:16). After her death, her little New Testament, worn from use, opened by itself to the seventeenth chapter of Saint John’s Gospel. The pages of Jesus’ priestly prayer, so often touched by Madre Maria Gabriella’s feverish hands, had become almost transparent.

Holding Fast to Sound Teaching

Pope Benedict XVI said: “Only by “holding fast” to sound teaching (2 Thess 2:15; cf. Rev 2:12-29) will we be able to respond to the challenges that confront us in an evolving world. Only in this way will we give unambiguous testimony to the truth of the Gospel and its moral teaching. This is the message which the world is waiting to hear from us. Like the early Christians, we have a responsibility to give transparent witness to the “reasons for our hope”, so that the eyes of all men and women of goodwill may be opened to see that God has shown us his face (cf. 2 Cor 3:12-18) and granted us access to his divine life through Jesus Christ. He alone is our hope! God has revealed his love for all peoples through the mystery of his Son’s passion and death, and has called us to proclaim that he is indeed risen, has taken his place at the right hand of the Father, and “will come again in glory to judge the living and the dead” (Nicene Creed).”

Blessed Maria Gabriella held fast to the sound teaching she received from the Church through her family, her parish, and her monastic community. She bore witness to the objective truth that she experienced in the daily round of liturgical prayer to which she was faithful as long as her health allowed her to go choir. When that was no longer possible, she continued to bear witness to the objective truth actualized in the sacred liturgy by uniting herself to the Sacrifice of the Mass from her sick bed.

Madre Maria Gabriella’s humble and hidden life was itself a demonstration of the “reasons for our hope.” She contemplated the Face of God in Christ, and offered herself in sacrifice so that all Christians might find in the Catholic Church the place wherein the glory of God shining on the Face of Christ illumines all things and draws them into unity.

Unity

Blessed Maria Gabriella’s offering for Christian Unity witnesses to the fundamental thrust of every monastic life. Monastic conversion is a movement from the divided, fragmented self to the whole self, healed and unified in the love of Christ. The restoration of unity is the great monastic work; it is also the end and fruit of participation in the Holy Sacrifice of the Mass. Saint Thomas Aquinas teaches that the end proper to the sacrament of the Eucharist is the unity of the Mystical Body. Blessed Maria Gabriella, pray for us that we may go to the altar, letting go of the things that damage the unity of the Body of Christ, and ready to receive the gifts by which unity is repaired.


Where In The World Are You?

April 20, 2011

Locations of visitors to this page

Fr Zuhlsdorf did this on his blog.

Even if you only read and do not leave comments, I would like to know where you call home. Leave a comment with the town and country.

Where in the world are you?

John Calvin on Sacraments

April 17, 2011

The excerpt below comes from the conversion story of Dr. David Anders, How John Calvin Made Me Catholic at Called to Communion

Calvin’s thoughts on the sacraments were shocking. Unlike Evangelicals, who treat the theology of the sacraments as one of the “non-essentials,” Calvin thought they were of the utmost importance. In fact, he taught that a proper understanding of the Eucharist was necessary for salvation. This was the thesis of his very first theological treatise in French (Petit traicté de la Sainte Cène, 1541). Frustrated by Protestant disagreement over the Eucharist, Calvin wrote the text in an attempt to unify the movement around one single doctrine.

Evangelicals are used to finding assurance in their “personal relationship with Christ,” and not through membership in any Church or participation in any ritual. Calvin, however, taught that the Eucharist provides “undoubted assurance of eternal life.”5 And while Calvin stopped short of the Catholic, or even the Lutheran, understanding of the Eucharist, he still retained a doctrine of the Real Presence. He taught that the Eucharist provides a “true and substantial partaking of the body and blood of the Lord” and he rejected the notion that communicants receive “the Spirit only, omitting flesh and blood.”6.

Calvin understood baptism in much the same way. He never taught the Evangelical doctrine that one is “born again” through personal conversion. Instead, he associated regeneration with baptism and taught that to neglect baptism was to refuse salvation. He also allowed no diversity over the manner of its reception. Anabaptists in Geneva (those who practiced adult baptism) were jailed and forced to repent. Calvin taught that Anabaptists, by refusing the sacrament to their children, had placed themselves outside the faith.

Calvin once persuaded an Anabaptist named Herman to enter the Reformed Church. His description of the event leaves no doubt about the difference between Calvin and the modern Evangelical. Calvin wrote:

Herman has, if I am not mistaken, in good faith returned to the fellowship of the Church. He has confessed that outside the Church there is no salvation, and that the true Church is with us. Therefore, it was defection when he belonged to a sect separated from it.7

Evangelicals don’t understand this type of language. They are accustomed to treating “the Church” as a purely spiritual reality, represented across denominations or wherever “true believers” are gathered. This was not Calvin’s view. His was “the true Church,” marked off by infant baptism, outside of which there was no salvation.

Making Sense of Evangelicalism

Studying Calvin raised important questions about my Evangelical identity. How could I reject as unimportant issues that my own founder considered essential? I had blithely and confidently dismissed baptism, Eucharist, and the Church itself as “merely symbolic,” “purely spiritual” or, ultimately, unnecessary. In seminary, too, I found an environment where professors disagreed entirely over these issues and no one cared! With no final court of appeal, we had devolved into a “lowest common denominator” theology.

Church history taught me that this attitude was a recent development. John Calvin had high expectations for the unity and catholicity of the faith, and for the centrality of Church and sacrament. But Calvinism couldn’t deliver it. Outside of Geneva, without the force of the state to impose one version, Calvinism itself splintered into factions. In her book Orthodoxies in Massachusetts: Rereading American Puritanism, historian Janice Knight details how the process unfolded very early in American Calvinism. 8

It is not surprising that by the eighteenth century, leading Calvinist Churchmen on both sides of the Atlantic had given up on the quest for complete unity. One new approach was to stress the subjective experience of “new birth” (itself a novel doctrine of Puritan origins) as the only necessary concern. The famous revivalist George Whitefield typified this view, going so far as to insist that Christ did not want agreement in other matters. He said:

It was best to preach the new birth, and the power of godliness, and not to insist so much on the form: for people would never be brought to one mind as to that; nor did Jesus Christ ever intend it.9

Since the eighteenth century, Calvinism has devolved more and more into a narrow set of questions about the nature of salvation. Indeed, in most people’s minds the word Calvinism implies only the doctrine of predestination. Calvin himself has become mainly a shadowy symbol, a myth that Evangelicals call upon only to support a spurious claim to historical continuity.

The greatest irony in my historical research was realizing that Evangelicalism, far from being the direct descendant of Calvin, actually represents the failure of Calvinism. Whereas Calvin spent his life in the quest for doctrinal unity, modern Evangelicalism is rooted in the rejection of that quest. Historian Alister McGrath notes that the term “Evangelical,” which has circulated in Christianity for centuries, took on its peculiar modern sense only in the twentieth century, with the founding of the National Association of Evangelicals (1942). This society was formed to allow coordinated public action on the part of disparate groups that agreed on “the new birth,” but disagreed on just about everything else.10

A Calvinist Discovers Catholicism

I grew up believing that Evangelicalism was “the faith once for all delivered to the saints.” I learned from Protestant Church history that it was hardly older than Whitefield, and certainly not the faith of the Protestant Reformers. What to do? Should I go back to the sixteenth century and become an authentic Calvinist? I already knew that Calvin himself, for all his insistence on unity and authority, had been unable to deliver the goods. His own followers descended into anarchy and individualism.

I realized instead that Calvin was part of the problem. He had insisted on the importance of unity and authority, but had rejected any rational or consistent basis for that authority. He knew that Scripture totally alone, Scripture interpreted by each individual conscience, was a recipe for disaster. But his own claim to authority was perfectly arbitrary. Whenever he was challenged, he simply appealed to his own conscience, or to his subjective experience, but he denied that right to Bolsec and others. As a result, Calvin became proud and censorious, brutal with his enemies, and intolerant of dissent. In all my reading of Calvin, I don’t recall him ever apologizing for a mistake or admitting an error.

It eventually occurred to me that Calvin’s attitude contrasted sharply with what I had found in the greatest Catholic theologians. Many of them were saints, recognized for their heroic charity and humility. Furthermore, I knew from reading them, especially St. Thomas Aquinas, St. Catherine of Siena, St. Teresa of Avila and St. Francis de Sales, that they denied any personal authority to define doctrine. They deferred willingly, even joyfully, to the authority of Pope and council. They could maintain the biblical ideal of doctrinal unity (1 Corinthians 1:10), without claiming to be the source of that unity.

These saints also challenged the stereotypes about Catholics that I had grown up with. Evangelicals frequently assert that they are the only ones to have “a personal relationship with Christ.” Catholics, with their rituals and institutions, are supposed to be alienated from Christ and Scripture. I found instead men and women who were single-minded in their devotion to Christ and inebriated with His grace.


John Calvin Made Me Catholic

April 14, 2011

The excerpt below comes from the conversion story of Dr. David Anders, How John Calvin Made Me Catholic at Called to Communion

Calvin shocked me by rejecting key elements of my Evangelical tradition. Born-again spirituality, private interpretation of Scripture, a broad-minded approach to denominations – Calvin opposed them all. I discovered that his concerns were vastly different, more institutional, even more Catholic. Although he rejected the authority of Rome, there were things about the Catholic faith he never thought about leaving. He took for granted that the Church should have an interpretive authority, a sacramental liturgy and a single, unified faith.

These discoveries faced me with important questions. Why should Calvin treat these “Catholic things” with such seriousness? Was he right in thinking them so important? And if so, was he justified in leaving the Catholic Church? What did these discoveries teach me about Protestantism? How could my Church claim Calvin as a founder, and yet stray so far from his views? Was the whole Protestant way of doing theology doomed to confusion and inconsistency?

Understanding the Calvinist Reformation

Calvin was a second-generation Reformer, twenty-six years younger than Martin Luther (1483-1546). This meant that by the time he encountered the Reformation, it had already split into factions. In Calvin’s native France, there was no royal support for Protestantism and no unified leadership. Lawyers, humanists, intellectuals, artisans and craftsman read Luther’s writings, as well as the Scriptures, and adapted whatever they liked.

This variety struck Calvin as a recipe for disaster. He was a lawyer by training, and always hated any kind of social disorder. In 1549, he wrote a short work (Advertissement contre l’astrologie) in which he complained about this Protestant diversity:

Every state [of life] has its own Gospel, which they forge for themselves according to their appetites, so that there is as great a diversity between the Gospel of the court, and the Gospel of the justices and lawyers, and the Gospel of merchants, as there is between coins of different denominations.

I began to grasp the difference between Calvin and his descendants when I discovered his hatred of this theological diversity. Calvin was drawn to Luther’s theology, but he complained about the “crass multitude” and the “vulgar plebs” who turned Luther’s doctrine into an excuse for disorder. He wrote his first major work, The Institutes of the Christian Religion (1536), in part to address this problem.

Calvin got an opportunity to put his plans into action when he moved to Geneva, Switzerland. He first joined the Reformation in Geneva in 1537, when the city had only recently embraced Protestantism. Calvin, who had already begun to write and publish on theology, was unsatisfied with their work. Geneva had abolished the Mass, kicked out the Catholic clergy, and professed loyalty to the Bible, but Calvin wanted to go further. His first request to the city council was to impose a common confession of faith (written by Calvin) and to force all citizens to affirm it.

Calvin’s most important contribution to Geneva was the establishment of the Consistory – a sort of ecclesiastical court- to judge the moral and theological purity of his parishioners. He also persuaded the council to enforce a set of “Ecclesiastical Ordinances” that defined the authority of the Church, stated the religious obligations of the laity, and imposed an official liturgy. Church attendance was mandatory. Contradicting the ministers was outlawed as blasphemy. Calvin’s Institutes would eventually be declared official doctrine.

Calvin’s lifelong goal was to gain the right to excommunicate “unworthy” Church members. The city council finally granted this power in 1555 when French immigration and local scandal tipped the electorate in his favor. Calvin wielded it frequently. According to historian William Monter, one in fifteen citizens was summoned before the Consistory between 1559 and 1569, and up to one in twenty five was actually excommunicated.1 Calvin used this power to enforce his single vision of Christianity and to punish dissent.

A Calvinist Discovers John Calvin

I studied Calvin for years before the real significance of what I was learning began to sink in. But I finally realized that Calvin, with his passion for order and authority, was fundamentally at odds with the individualist spirit of my Evangelical tradition. Nothing brought this home to me with more clarity than his fight with the former Carmelite monk, Jerome Bolsec.

In 1551, Bolsec, a physician and convert to Protestantism, entered Geneva and attended a lecture on theology. The topic was Calvin’s doctrine of predestination, the teaching that God predetermines the eternal fate of every soul. Bolsec, who believed firmly in “Scripture alone” and “faith alone,” did not like what he heard. He thought it made God into a tyrant. When he stood up to challenge Calvin’s views, he was arrested and imprisoned.

What makes Bolsec’s case interesting is that it quickly evolved into a referendum on Church authority and the interpretation of Scripture. Bolsec, just like most Evangelicals today, argued that he was a Christian, that he had the Holy Spirit and that, therefore, he had as much right as Calvin to interpret the Bible. He promised to recant if Calvin would only prove his doctrine from the Scriptures. But Calvin would have none of it. He ridiculed Bolsec as a trouble maker (Bolsec generated a fair amount of public sympathy), rejected his appeal to Scripture, and called on the council to be harsh. He wrote privately to a friend that he wished Bolsec were “rotting in a ditch.”2

What most Evangelicals today don’t realize is that Calvin never endorsed private or lay interpretation of the Bible. While he rejected Rome’s claim to authority, he made striking claims for his own authority. He taught that the “Reformed” pastors were successors to the prophets and apostles, entrusted with the task of authoritative interpretation of the Scriptures. He insisted that laypeople should suspend judgment on difficult matters and “hold unity with the Church.”3

Calvin took very seriously the obligation of the laity to submit and obey. “Contradicting the ministers” was one of the most common reasons to be called before the Consistory and penalties could be severe. One image in particular sticks in my mind. April, 1546. Pierre Ameaux, a citizen of Geneva, was forced to crawl to the door of the Bishop’s residence, with his head uncovered and a torch in his hand. He begged the forgiveness of God, of the ministers and of the city council. His crime? He contradicted the preaching of Calvin. The council, at Calvin’s urging, had decreed Ameaux’s public humiliation as punishment.

Ameaux was not alone. Throughout the 1540s and 1550s, Geneva’s city council repeatedly outlawed speaking against the ministers or their theology. Furthermore, when Calvin gained the right to excommunicate, he did not hesitate to use it against this “blasphemy.” Evangelicals today, unaccustomed to the use of excommunication, may underestimate the severity of the penalty, but Calvin understood it in the most severe terms. He repeatedly taught that the excommunicated were “estranged from the Church, and thus, from Christ.”4


Follow

Get every new post delivered to your Inbox.

Join 93 other followers