Word and Silence in 2012

The French poet Charles Péguy once wrote these beautiful lines:

Nous nous taisons. Heureux ceux, heureux deux amis, qui s’aiment assez, qui veulent assez se plaire, qui se connaissent, qui s’entendent assez, qui sont assez parents, qui pensent et sentent assez de même assez ensemble en dedans, chacun séparément, assez les mêmes, chacun côte à côte, de marcher longtemps, longtemps, d'aller, de marcher silencieusement le long des silencieuses routes. Heureux deux amis, qui s'aiment assez pour (savoir) se taire ensemble. Dans un pays qui sait se taire. Nous montions. Nous nous taisions. Depuis longtemps nous nous taisions. 

It refers to the silence that is rich in meaning and significance for two friends who know each other well. They do not need to speak very much. There is deep communication in their silent presence to one another. Happy the two friends who love each other enough to know to be silent together.

Today is World Communications Day. When Pope Benedict issued his message for the 2012 WCD back on January 24 (the early release is customary in order to allow reflection before the day itself), the topic of the message, given the occasion, seemed at first surprising. The theme was silence. In his text, Benedict made the case that silence and word require one another in order for authentic communication to flourish, not merely in a thesis-antithesis sense – although this is also true – but because “silence is an integral part of communication” and that when the two complement each another, “communication acquires value and meaning.”

How does this inherent mutuality work? First, silence is required for us to truly understand ourselves and for the formulation of our ideas – especially if they are to be of any depth – since they require a measure of contemplative reflection in order to come to fruition. This echoes Nicholas Carr’s thesis that “deep reading”, with its sustained repetitions, pauses, and slow absorption through reflection on multiple angles, is necessary for long-term memory retention, which in turn is the basis of what the tradition calls wisdom. If we have pondered something in silence we are better able to grasp its many possible connections and express it more clearly.

Second, silence is necessary for mutual listening: it requires and fosters a sensitivity to the other, and creates a space for a genuine communion between persons. In an age “when messages and information are plentiful, silence becomes essential if we are to distinguish what is important from what is insignificant or secondary” – thus silence is also needed for the discernment that is a constitutive part of authentic communication.

Benedict goes on to say that for this balance and integration between silence and word to take place, “it is necessary to develop an appropriate environment, a kind of ‘eco-system’ that maintains a just equilibrium between silence, words, images and sounds.” The Pope, it appears, has also as his concern the proper human integration with the digital environments of society.

If the major concern of contemporary chroniclers of digital effects on human consciousness is the drift towards perpetual distraction and cognitive superficiality, then perhaps a more intentional engagement with silence is the answer. Silence, in this case, should not be understood merely as the absence of noise – words, images and sounds – but rather as a rich, positive entity that lends its fullness to our experience of sense data. Perhaps the most significant thinker on the phenomenon of silence as a positive entity was the Swiss philosopher Max Picard, whose book The World of Silence, continues to be as relevant today as it was in the “radio era” in which he wrote it. If you can find this book, happy you (sadly out of print, those with copies tend to treasure them. If any reader would like a PDF version, I have scanned the book which I found in the U of T library, and will send it upon request).

Catherine Doherty's book Molchanie (the Russian word for silence) is also a good read on the value of silence for the spiritual life.

Let us ask ourselves how we live in silence to make our words and deeds more meaningful.

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I'm publishing a wishlist from the site www.bookdepository.com in case any generous soul wishes to donate to this mendicant brother. My list is here.

Plus, One Day in Toronto.

For the full text of the Pope's message for 2012 WCD read or click on:

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Focal Things and Practices

Albert Borgmann

The German-American philosopher Albert Borgmann is professor at the University of Montana and author of several books on the effects of electronic media on the human person. He rejects both technological determinism -- the view that technology is a irresistible force that forces our hand as we shape our culture, and technological instrumentalism, which sees technology as a mere collective of neutral processes and structures that can be used either well or badly. Like Marshall McLuhan, Borgmann is aware that the medium “is” the message, highly transformative in and of itself, and requires critical analysis and understanding. For example, he writes:

Using or not using the interstate highway system is not a matter of choice anymore for most of us, and neither are the moral consequences of long commutes and the neglect of family, neighborhood, and inner city. When we finally come home, late and exhausted, greeted by a well-stocked refrigerator, a preternaturally efficient microwave, and diverting television, there is little choice when we fail to cook a good meal and summon the family to the dinner table.

From Their Mouths Comes Perfect Praise

It's been a busy week: I assisted at the silent discernment retreat which was full of many graces for all the participants, and now am slaving away merrily on my next chapter of the thesis. I couldn't pass by posting this remarkable video interview of a young boy who knew he was going to die. It's not morbid in the least, but rather is one of the more inspiring interviews I've seen in ages. May we have such conviction and serenity when our moment comes. Take a few minutes...

It's hard not to imagine the Lord welcoming this boy into his kingdom with great joy. One gets the impression he was already mostly there.


L'esprit d'enfance is our goal too. One of Catherine Doherty's well-known prayers was:

"Give me the heart of a child, and the awesome courage to live it out."

Also, my latest posting over at Ibo: another young person who shows us the way. Meet Rose Prince.

Teaching Opportunities

Dear Readers,

If you or someone you know is looking for a new opportunity to teach in a small but vibrant Catholic school community, you might be interested in the following job openings.

I will also take the opportunity to recommend a wonderful essay by Dorothy L. Sayers -- yes, the Dante scholar and detective writer -- on classical curriculum, here. Also, my own take on Wayside Academy from my personal experience, blogged not long ago, which might be of interest.

Finally, on the theme of teachers and Easter, a short reflection I made over at Ibo.

War Horse

Last night I went with my community to see the stage production of "War Horse" at the Princess of Wales Theatre in Toronto. About once a year we go together to see a live drama, and this year it was to this six Tony-award winning (2011) play about friendship between an English farm boy and a horse during the years of the First World War.

Most reviewers have already said what every audience member soon discovers: that the technical achievement of the play is mesmerizing. This is true -- the Handspring Puppet Company, which designed the larger-than-life horses, was given a special award at the Tonys. The models, each of which are operated by three people at all times, are uncannily life-like in their movement, from every twitching ear to their equestrian trot. They are veritable characters in the story. This may, however, also be the show's weakness. It's hard to suspend disbelief when one is being impressed by the puppeteers, whom you can see at all times (they are even costumed in period clothes). So during a private scene between the horse and his boy, there are actually four humans in the picture on-stage.

Victimae Paschali Laudes

Christ is Risen! Resurrexit sicut dixit!

This morning, a confrere and I went to St. Michael's Cathedral in downtown Toronto for Easter morning Mass, where the boys choir from the St. Michael's Choir School sang. The choir school is one of perhaps only two or three Catholic choir schools in Canada and one of only six in the world affiliated with the Pontifical Institute of Sacred Music. The boys receive a solid academic formation, presently guided by the strong vision of Mr. Barry White, school principal and friend. They tour the world every year, and are often compared to the Vienna Boys Choir (which they have defeated at the International Choral Festival!).

Life and Death in Jamaica

A few years ago, I found myself confined behind the brick walls of the Jesuit house in Kingston, Jamaica, while gunfire raged outside. For three days, army, police and gunmen were battling for control of the city, the catalyst being a government decision to arrest Jamaica’s leading criminal don. Drought had made the city even more combustible, and the urban water shortage was making life difficult. Ironically, those three days were the first time in months I had opportunity to reflect – a rest from the days of teaching at the inner-city school. I spent those house-bound mornings reading and thinking about why I had been led to this violent but hospitable and beautiful island nation.

Above all, I was there because I had been sent, like my fellow novices from Canada, who at the same time were serving in Haiti and the native missions of northern Ontario. We were meant to meet Christ in the face of the poor. Now, as the city was being rocked by the trauma of violence, I was anxious to get out and help in some way.

Les Xavieres

Ignatian spirituality for women? As many know, there is no female branch of the Society of Jesus or Jesuits. St. Ignatius considered it, but in the end did not found any such branch. Instead, several groups spontaneously sprung up independently of the Jesuits, but who share with us a spiritual kinship.

One such group is the congregation of women known as Les Xavieres - or Xaviere sisters. Their life is based on Ignatian spirituality, and they take their name from the great missionary Jesuit of the Far East. Similar to their namesake, the Xaviere sisters are outgoing and apostolic, spread out in nineteen communities in France, Africa and now Canada (where they have two houses: Montreal and Toronto), evangelizing in the name of God. Founded in France in 1921, and officially approved in 1963, there are presently 112 Xavieres, many of them young vocations.

Spiritual but not Religious

Nowadays you often hear people say that they are “spiritual but not religious”. How might we respond to this?

There are many good and morally upright people who do not practice religion. Some have been disillusioned by the human failures of the Church’s members. Others have simply never been presented with the good news of the Church in its fullness. Yet we believe, according to the Catechism, that “those…who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience – those too may achieve eternal salvation.” Often they show us many things about God by their own natural virtue.

The recent but growing phenomenon of SBNR has come about by (and is most pronounced) among the baby boomers and their offspring. The boomers widely withdrew from religion, emphasizing the need for personal choice over cultural inheritance, and largely left their children to find their own way in matters of ultimate meaning. It's no surprise, then, that many describe themselves this way today. There's also unfortunately a subtle implication – often held expressly – that being spiritual and religious are mutually exclusive, with the latter associated with rules, restrictions, and narrow-mindedness. If you are SBNR, does that make me RBNS?

Artwork of the Week

Jesus Returning in the Spirit, John Lee Vince, oil on canvas.

Click on the image to see a larger version of the painting.

"Then Jesus returned in the power of the spirit to Galilee." (Luke 4:14)

John Lee Vince is a contemporary artist who works from California. He has an online gallery. 

What Exactly is Glory?

"I wanted to be loved because I was great; A big man. I'm nothing. Look at the glory around us; trees, birds. I lived in shame. I dishonored it all, and didn't notice the glory. I'm a foolish man."
– Mr. O'Brien, The Tree of Life

In yesterday's Gospel Jesus made a statement about glory. He said that If I were to seek my own glory that would be no glory at all; my glory is conferred by the Father…" Jesus saw fit to point out that everything about him – his preaching, his life, and even his soon-to-be death and resurrection – he was not doing because of the glory it would accrue him. Self-glorification is not the motive behind his mission; rather, it is for the glorification of the Father. Yet Jesus is frank to acknowledge that he does receive glory, as a gift from the Father, a glory that rebounds to him when he fulfills the Father’s will.

What is glory, then? My Concise Dictionary of Theology says that in the Old Testament glory was the majestic radiance manifesting God’s presence. In the NT, the glory of God is revealed in the Incarnation, death and resurrection of the Son. The many meanings of glory were summarized by St. Augustine, who simply called it clara notitia cum laude, or "brilliant celebrity with praise".  Since God is the origin of all that is, glory is one of his attributes, and by our being we reflect it back to him.

Collier's Annunciation

The Annunciation, John Collier

Biography

In the sixth month the angel Gabriel was sent  from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and virgin's name was Mary. And he came to her and said, "Hail, full of grace, the Lord is with you!" (Luke 1:26-28)

Happy Feast - March 26

Jesuits in Canada

Last summer, the Jesuits of English Canada, together with a number of lay collaborators and some Jesuits from the French Canada province, joined with the Father General of the Society of Jesus, Fr. Adolfo Nicolas, for a congress in Midland, Ontario. The occasion was the 400th anniversary of the arrival of the first Jesuits in Canada, and to pray, discern, and discuss directions for the future.

A short video was just released today on that gathering, which also serves to provide a certain portrait of the Society in Canada today:

For those with a little more time, here's a video of a talk recently given by Sylvester Tan, SJ, a Jesuit from the New Orleans Province, at Loyola College (New Orleans). It's on the question of "What is Jesuit Education? This, too, gives a certain portrait of the Society of the Jesus, from both a historical and spiritual perspective. Highly recommended.

Finally, I wrote a short blog article over at Ibo, our SJ scholastic group blog, on last weekend's atheist and papal gatherings, called A Tale of Two Rallies. We love to hear your comments on our site.

Thanks for reading!

Artwork of the Week

Dinnertime on the Prairies, William Kurelek, 1963. Oil on masonite.

McMaster University Collection, Hamilton, Ontario

Click on image to see larger.

Dinnertime on the Prairies is best described by the artist himself. On the label for the back of the painting Kurelek wrote, “This is an intuitive painting. I was wondering how to paint a Western religious painting and suddenly this idea came to me so it is open to interpretation. The meaning I put on it is that sin, which crucifies Christ over and over, can just as easily happen on a summer day on a Manitoba farm as anywhere else. The farmer and his sons doing the fencing may have had an argument just before dinner or one of them may have enjoyed a lustful thought. Or got an idea how to revenge himself on neighbours, etc.”

To preview the exhibition and learn more about William Kurelek, visit: kurelek.ca.

Climbing Canada

Brendan Quigley (l) and Frank Callaghan (r) with
Bishop Nicola de Angelis of Peterborough

In 2008 two friends, alumni of Wayside Academy in Peterborough, Ontario, planned and executed a bike trip across the Australian continent, cycling through nine dioceses while begging their way in a manner reminiscent of the Ignatian pilgrimage (of the Jesuit novitiate). They arrived 50 days later in Sydney for World Youth Day. The local newspapers covered their departure, and the young men blogged about their great adventure, which is still a great read. 

Frank and Brendan are off once more, this time planning a monumental expedition to "climb Canada", from sea level in Newfoundland to the summit of Mount Logan in the Yukon. These intrepid adventurers have been leaders in various Catholic groups and projects in their home diocese and beyond, and are an inspiration to many. They have written about their latest mission, with an appeal for support, which I append here below. Be sure to visit their expedition website and blog, www.greatcanadianascent.ca and watch their trailer at the end of this post.

Heidegger on Technology

For a long time I've wanted to read Martin Heidegger's essay "The Question Concerning Technology" as its topic concerns my thesis. I spent the greater part of today plowing through its nineteen pages, plus footnotes. It's not an easy text; he uses lots of original terms (which have been translated from the German). But it was worth the effort.

What follows is the shortest possible summary of this essay that I can make.

For Heidegger, truth is unveiling or revealing, in ways that are beyond mere knowledge, because human beings are more than mere knowers. We love, have goals, desires and personalities. Modern technology poses a problem because it views the world as a pure resource. The difference, he cites, between a windmill and a hydroelectric power plant -- the difference between technology and modern technology -- is that in the former there was greater harmonious relationship with nature, while in the latter, nature is seen as an object to be exploited, in which other principles such as gaining "the maximum yield at minimum expense" predominate. Furthermore, the problem with modern technology is that it requires us to view the whole world in this way, as a "calculable coherence of forces", and excludes other forms of revealing. He calls this mentality "enframing", that which calls out, impels, and challenges forth the revealing of the actual. While it's true that all objects in the world have the aspect of being resources, of being objects of scientific analysis, there are poetic, religious and aesthetic modes of revealing truth as well.

Heidegger does not see danger in technological inventions per se, but only if they prevent us from experiencing the other forms of revealing. In his conception, a fullness of human consciousness results from allowing nature to more fully reveal itself, that is, in greater variety. We can resist the overwhelming power of modern technology to reduce our worldview by recovering the sensibilities of the craftsman or artisan or poet, which, he holds, was the pinnacle of ancient Greek culture. Just as nature allows a tree to come out of a plant, the artist brings a pot out of clay, or a song out of silence, and his or her sense of wonder and respect for the object is retained. In this way we have a harmonious relationship with nature, rather than one that merely seeks to corral and consume its energy. This "saving power" regarding technology lies in our ability to listen, reflect and witness.

Food for thought.

P.S. This past weekend I also posted on maternal prayer-leading, called Theology in 15 Seconds at the Jesuit blog, Ibo et Non Redibo. 

Discernment of Spirits

Today I've been attending "day one" of a weekend retreat on "Discernment of Spirits", directed by Fr. Timothy Gallagher, OMV, and sponsored by the Sisters of Life at their centre at St. Catherine of Siena Church on the Danforth in Toronto.

Fr. Gallagher is growing in renown as popular retreat leader, lecturer, and scholar of St. Ignatius of Loyola. He has written best-selling books in recent years on discernment of spirits, the examen prayer, discerning God's will, Ignatian meditation, and a few other themes. He is a gifted communicator, and the message clearly flows from his own interior life.

The "rules" for the discernment of spirits, of course, come from the Spiritual Exercises of St. Ignatius. They were the fruit of Ignatius's own experience and observation of interior motions, which he refined and bequeathed to the Church. They are as valid a means of spiritual growth today as they were when he wrote them in the 16th century. In brief, they are rules for becoming aware and understanding to some extent the different movements which are caused in the soul, to discern which ones are good, and which are bad (and accepting or rejecting them).

Discernment Retreat in April

There's a retreat coming up on the weekend of April 20-22 in the Toronto area, for young men who wish to discern a possible vocation to some form of consecrated life. To be lead by Fr. Anthony Wieck, a Jesuit from the United States, this silent retreat will be based on the Spiritual Exercises of St. Ignatius of Loyola. It is not a vocations retreat for any particular order or group, but an encounter with Christ to help clarify his Word in the life of the retreatant. There are only a small number of spots available, so if you think you or someone you know might profit from this, please contact me directly.

My email address is on the bottom of the following poster. Thanks and God bless. -John

Wayside Academy: Light on a Hilltop

Faces run headlong into the wind,
Oblivious to its ferocity,
Sending sonic ripples shooting into the sky,
Proclaiming the innocence of Eden.

Swiftly they make their way to the gates,
Testing new virtue and gallantry,
Parrying and thrusting in the poetry of play,
Young warriors on fields of Pelennor.

They gather their experiences,
Spoils of war, and tuck them away,
Anticipating the trials and unknowns,
But conscious of deep-beauty and grandeur.

The tears of loss, and cries of victory —
All the breathing tangibles of existence,
Are manifest here in this nondescript place,
Hidden by the wayside.

("Wayside" -  2006)

Dickens, McLuhan and the B.V.M.

There is a story in Britain's The Catholic Herald about the night Charles Dickens may have had a vision of the Virgin Mary. The English novelist was certainly no Catholic, and at times revealed his own prejudices about "popery", typical of his time. Yet this unusual account reveals how quickly Catholicism leapt to Dickens' mind, in a moment of rather dramatic religious experience. 

It's worth reading in its entirety, but here is the kernel of the account, from a letter Dickens wrote to his biographer John Forster: