Twelve Ethical Principles of a Christian Sacred Artist

My friends and fellow sacred artists, allow me to present to you my expression of twelve ethical principles that I have developed for members of the Fra Angelico Institute of Sacred Arts. These principles may be valuable to colleagues in other Rites and Denominations in fostering dialogue about these ideas. I write this as a preface to a series to follow at fraangelicoinstitute.com, on the spiritual and artistic values of Beato Fra Angelico. I perceive Fra Angelico as being one of the last artists of the Gothic Period in Western sacred art that was true to the tradition that Pope Emeritus Benedict XVI speaks of in his book Spirit of the Liturgy. Please see the Explanatory Notes that follow these twelve principles. They further reveal my understanding of these points. Upon further discussion with you, these Principles may be edited to reflect your contributions. Thank you.

                        Twelve Ethical Principles of a Christian Sacred Artist

1) A Christian sacred artist’s work is wed to a Christ centered spirituality of service and tradition (with both a small “t” and a capital “T”).

2) A Christian sacred artist bases his or her work on prayer.

3) A Christian sacred artist’s spirituality has its roots firmly planted in Sacred Scripture and Church history.

4) A Christian sacred artist’s spirituality is enlivened when he or she prayerfully unites their inner senses (common sense, imagination, cognition, and sense-memory) fortified by faith, to their creativity.

5) Christian sacred artists recognize that the main work of the Church is threefold: spreading the good news of Christ’s Gospel message, prayer, and for the Western and Eastern Rites of the Church providing the Holy Sacraments (Holy Mysteries) to the faithful.

6) Christian sacred artists are a critical part of the liturgical work and prayer of the Church. They produce sacred arts that are sacramentals if they conform to the aesthetic, semantic, and theological principles of the faith.

7) Christian sacred artists believe that the grace of God compliments and strengthens their technical expertise.

8) Christian sacred artists believe that the act of making their work, and the finished product, is not just art; it is communion with the great mystery of God made visible in Christ and His saints.

9) Christian sacred artists who are members of the Western and Eastern Rites recognize that the creation of sacred art may be viewed as a liturgical act.

10) Christian sacred artists produce art that clearly teaches and preaches the lessons of the Hebrew and Christian Scriptures, and the Creeds of the Church, thus allowing their artistic message to contribute toward individual and congregational transformation in Christ.

11) Christian sacred artists are aware of the teachings of the 7th Ecumenical Council (2nd Council of Nicaea, AD 787) as it applies to icons and the role that the contributions of St. John of Damascus played in its debates.

12) Western and Eastern Rite sacred artists are aware of, and subscribe to, the principles that apply to sacred art within the writings of their spiritual leaders.

Explanatory notes – the numbers below correspond to the number of the specific Principle above:

 1) The small “t” relates to cultural norms of a specific Rite or denomination. The capital “T” refers to Church Tradition as specified by Jesus Christ, the Apostles, the Fathers of the Church, and the many hierarchical pronouncements proclaimed by Popes, Patriarchs, and Bishops of the Western and Eastern Rites of the Church.

2) Christian sacred artists undertake a great spiritual responsibility. This responsibility requires that the artist be firmly rooted in faith, grace, and prayer for they are promoting the truth, goodness, and beauty of Almighty God, His angels, and saints. Sacred artists are assisted in this by understanding that certain artistic schools or methods, an example being abstract expressionism, have no place in the sacred art of the Church.

3) This unity allows a sacred artist, through prayer, to walk the various paths of Holy Scripture and experience the moment that the Scripture, or story of the saints, presents to the soul. This experience feeds and transforms the sacred artist by affecting the clarity, line, and color of their art. This is how Beato Fra Angelico experienced the Crucifixion, and according to Vasari, as he painted it wept over the enormity of Christ’s sacrifice. In this process Fra Angelico prefigures Ignatius of Loyola by about 100 years in the ability to experience the words of Holy Scripture within his imagination. The use of the word – “imagination” – does not mean or imply “fantasy,” nor does the person at prayer “make-up” images not found in the Gospels or Church history. St. Andrei Rublev, Beato Fra Angelico, St. Ignatius of Loyola and others utilized this type of prayer experience to affect their work.

4) What is prayer? The saints tell us that prayer is the turning of the heart toward Our Lord God and allowing the mind and heart to sincerely speak words of love to Him. It is the connection, the sharing, of rational mind and free will to conversational intimacy with Our Lord, His angels and saints. The sacred artist enters into communion with God through prayer and this communion comforts and assists the sacred artist in their work.

5) The Western and Eastern Rites go a step further and affirm that preaching the Gospel message and delivering the Holy Sacraments (Holy Mysteries) is critical for the spiritual health and salvation of God’s people.

6) An icon is a sacred image (confer John 1:14). An iconographer follows specific traditions of craftsmanship and specific elements of Theological (Scriptural and dogmatic content), Semantic (the visual language of the icon, appropriate perspective, the use of light, line, and color to create form, and correct use of signs and symbols within the icon), and Aesthetic principles (the quality of beauty with the icon itself). These three principles are based upon the sacred Tradition of the Church. The history of the Western and Eastern Rites illustrates that the sacred artist has continually moved through different artistic periods and technical understanding. As it relates to sacred art, the Western Rite of the Church moved out of an Iconographic period into the Gothic period, and then onto the Baroque period. The Eastern Rite stayed within the period of Iconography that developed out of the early centuries of the Church. Cultural conditions, access to earth pigments, and artistic differences affected the Iconographic period within the Eastern Rite of the Church. It is important to note that within the Western Rite a sacred image is an image that is created of a historical holy person or religious scene; however, the artist allows their full creativity and personal interpretation to enter into the craftsmanship and artistic process. Personal creativity and technique, while present within Iconography, is not seen as an important issue. An example of an icon is St. Andrei Rublev’s image of Christ, or his icon of the Holy Trinity. An example of a sacred image is Pietro Annigoni’s image of St. Joseph and the child Jesus in Joseph’s workshop, or Masaccio’s Holy Trinity. I am indebted to one of my teachers of iconography, Marek Czarnecki (whose teacher was Ksenia Pokrovsky), for clarifying the elements of theological, semantic, and aesthetic tradition for me.

Pope Emeritus Benedict XVI provides a wonderful overview of the three periods of sacred art within the Western Rite in his book Spirit of the Liturgy. You will notice that he does not include the Renaissance within the three traditions. Historical research has shown that Renaissance artists were not inspired so much by prayer in the production of their art; rather, they were motivated by the desire to please themselves, their patrons, or the profit motive. Some of the Renaissance sacred images do have spiritual value and can motivate the viewer to prayer and communion with God.

Icons, sacred images, woodcarvings, calligraphy and other sacred arts if based on the Holy Gospels and Church Tradition spread the good news of the Gospel. The sacred arts are sacramentals when they point the way to God. Sacramentals are blessings. The seven Sacraments (Holy Mysteries) provide the grace that interiorly heal and nourish us. Sacramentals, however, assist us in the exterior visualization of Our Lord Jesus who made that process possible through His Incarnation. It also assists us in the visualization of His angels and especially His saints, who modeled Jesus in their own lives. To picture this one has only to view an icon of St. Seraphim of Sarov, and remember his words that “A true hope seeks only the Kingdom of God…the heart can have no peace until it obtains such a hope. This hope pacifies the heart and produces joy within it.” Christian sacred artists are “hope filled” people.

7) Within the Western Rite, it is believed that “Our justification comes from the grace of God which was merited for us by the Passion of Christ. Grace is a participation in the life of God. Justification is conferred through the Sacramental grace of Baptism. Grace is the free and undeserved help that God gives us to respond to His call to become children of God, adoptive sons and daughters, partakers of the divine nature and eternal life” (confer John 1:12-18; 17:3; Romans 8: 14-17; 2 Peter 1:3-4). As the Council of Trent teaches – grace is known by faith – and as Our Lord teaches in Matthew 7: 20 “You will know them by their fruits” (confer Catechism of the Catholic Church, 2nd edition, paragraphs 1987 through 2005).

8) Contemporary Greek artist and iconographer, Dr. George Kordis, writes of this principle in his book Icon As Communion.

9) In the Western Rite, liturgy as defined in the New Testament, “refers not only to the celebration of divine worship but also to the proclamation of the Gospel and to active charity” (confer Luke 1:23; Acts 13:2; Romans 15:16, 27; 2 Corinthians 9:12; Philippians 2: 14-17, 25, 30. Confer Catechism of the Catholic Church, 2nd edition, and paragraphs 1066 through 1209). The work of a sacred artist (this of course includes all the sacred arts) can be viewed as a liturgical act because it provides a service to our neighbor, in that the sacred art elucidates the reality of the truth, goodness, and beauty of God by providing a means for the individual to hear or visualize that reality. The sacred artist assists the Church in making the reality of Christ present within the community of believers. Sacred artists, by providing this service, are participants in active charity. They aid in providing a “visible sign of communion in Christ between God and men” (confer paragraph 1071, Catechism of the Catholic Church, 2nd edition).

10) Transformation in Christ is a spiritual process. Writers within both the Latin and Greek Rites of the Church and the various Protestant denominations have extensively written about it. The Holy Bible, the Philokalia, Dietrich von Hildebrand, and many other writers provide very helpful advice on this topic.

11) Christian sacred artists, as they study iconography and the various manifestations of sacred art need to also be aware of the significant contributions of Leonid Ouspensky, George Kordis, Aidan Hart, David Clayton, Jonathan Pageau, and the Monk Patrick Doolan. There is enough wisdom in their words and works to advance the studies of any serious Christian sacred artist.

12) Some of the Popes have expressed valuable artistic insights, which will assist the Western sacred artist in their comprehension of their task. A few examples of this are: Pope Emeritus Benedict XVI’s book The Spirit of the Liturgy, Pope St. John Paul II’s Letter to Artists, and Pope Pius XII’s 1947 encyclical, Mediator Dei. The encyclical Mediator Dei explains in paragraph 187, that “Three characteristics of which our predecessor Pope Pius Xth spoke should adorn all liturgical services: sacredness, which abhors any profane influence; nobility, which true and genuine arts should serve and foster; and universality, which, while safeguarding local and legitimate custom, reveals the catholic unity of the Church” (Pius XII referenced this from an Apostolic Letter of Pope Pius X of November 1903). These three principles, when united with the principles of aesthetic, semantic, and theological truth, provide the Christian sacred artist with a firm foundation on which to build their creative work.

Thank you for reading this and I look forward to your comments, Deacon Paul O. Iacono.

Copyright © 2011- 2017 Deacon Paul O. Iacono All Rights Reserved

Images:

Christ-Pantocrator.-Andrei-Rublev.-1410-1420s.-The-central-part-of-the-iconographic-Deesis-of-Zvenigorod.-Moscow-The-State-Tretyakov-Gallery

St. Andrei Rublev’s Christ (completed 1410, above) and his The Trinity (1411, or 1425-27)trinity-rublev-1410

 

Masaccio_Holy_Trinity

Masaccio’s Holy Trinity (completed 1428, above) and

Annigoni’s St. Joseph the Worker (altarpiece, completed 1963, below)annigoni, st joseph

 

The Gospel of John 1:35-42 – An Invitation to Follow Jesus

In our Gospel today we hear John the Baptist proclaim “Behold the Lamb of God.”

We see in our mind’s eye, Andrew and another disciple, probably St. John, listening to the Baptist say those words.

Immediately after Jesus walks by they look at one another and, without saying a word, begin to follow Jesus.

Jesus, sensing their presence, turns and seeing them says,

“What are you looking for?”

They say: “Rabbi where do you live?”

They didn’t presume to say, “Rabbi we want to be your companions – we want to learn from you.” Rather they instinctually knew that this man, whom John the Baptist had proclaimed “The Lamb of God,” was the Lamb of God – the promised Messiah; and they wanted to be with Him.

In what must have been an astonishing moment for them, Jesus in turn says, “Come, and you will see.”

What did they see in those three years they spent with Him? That is what John believed he had to write down.

Those three years, and then the following years of John’s own ministry, had to be written down.

Two thousand years later we experience his excitement in the short clips of his memory as we read the significant facts and unique moments of what he experienced.

For in those facts and moments are contained the unique vision of John’s Gospel and Epistles.

They proclaim his experience of the truth that the Word of God – the Mind of God – was incarnated into the man Jesus, the Son of God.

This was done so that the Father could fully express the meaning of His love and His desire to share that love with His creation.

“Rabbi, where do you live?”

“Come and you will see.”

But this is the 21st century; and many of us do not hear the call of God to “Come and see.”

Maybe Jesus is calling to us and we are too distracted, or hurt, or swallowed up by life’s events; or maybe we don’t know how to see or listen to His message, or are just not listening at all.

But the message of this Gospel is that Jesus’ call – His invitation – is always open.

He invites us, like Andrew and John, to join Him for the afternoon and share a simple meal of bread and wine.

He invites us to be baptised into His family so we can receive the many gifts He desires to give us.

He invites us to know His laughter and joy; and He invites us to suffer with Him by knowing loneliness, sickness, heartache, and loss.

“Rabbi, where do you live?”

“Come and you will see.”

Our imagination can visualize a small Hebrew home, with a low doorway so large animals would not wander in.

IEC-exhibition

We can imagine that this is where Jesus lived: in a small but adequate house on a simple Hebrew street.

Jesus, and any visitors, would have to bend down to get through the door.

We are asked to bend down, too.

We are to lower ourselves in humility, patience, reconciliation, and love.

For how are we to live with the Creator of the Universe if we are unwilling to honestly look at our own souls in the light of the One who loves us?

Ultimately, we respond to Jesus’ call by inviting Him into our heart. For that is where He truly wants to live, and rest, and share a simple meal of bread and wine.

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The above post is my homily for the 2nd Sunday of Ordinary Time. Year B. I delivered this homily at St. Francis of Assisi Church in Wakefield, Rhode Island on January 18. 2015 at the 8 AM and 10 AM Masses.  Copyright © 2011- 2015  Deacon Paul O. Iacono All Rights Reserved  Thanks to the blog Clerical Whispers for the photograph of a typical Hebrew street scene. Their site can be located at: http://clericalwhispers.blogspot.com/2012/05/exhibition-recreates-gospel-village-for.html

 

Link to the Film Within the Post: The Sacred Artist’s Cultivation of Silence

A few readers have emailed me to say that they are having a problem linking to the film mentioned in yesterday’s post. Since many subscribers receive these postings through their email address the easiest way to link to the film is to click on the blue title of the post that appears at the top of your opened email. When you single or double click on this blue title you are redirected to the actual website. The film appears within the website posting.

Another way to connect to the film is to go down to the last part of the opened email and you see the titles of the “tags and categories.” Connected to this section is a URL address, if you click on that URL address it will redirect you to the film, too. It is much easier to read the posts if you  come to the actual website rather than trying to read the tiny print of the email.

I have Cox Communications and when the posts come back to me in my email they are appearing in a font size that is close to size 8, which is pretty hard to read for these old eyes! So click on the blue title and it will redirect you to the website which is in a much bigger, and more enjoyable, font. If you still are having problems, please email me and I will make other arrangements for you to see the film.

David Clayton Has Another Great Idea for Catholic Evangelization

The following essay was written by David Clayton a lecturer in sacred art, author of the very fine book on the implementation of the New Evangelization of the Catholic Church entitled The Little Oratory – A Beginner’s Guide to Praying in the Home, successful blogger, fellow sacred artist, and friend. His essay captures the imagination that Catholics need to develop if we are to be effective witnesses of the truth of Christ and His Church in today’s world. The following essay takes you through an experience of evangelization that a Protestant church in Nashua, New Hampshire has developed into a welcoming and community based operation. Please take a relaxed moment with a cup of tea or coffee to allow Clayton’s Catholic application of a successful idea to seep in and stimulate you. Think about whether it could apply to your parish, your Catholic college, or within your Diocese, share it, pray about it, and gather some friends to implement it if you are moved by the Spirit to do so.

Contact David at Thomas More College of Liberal Arts: thewayofbeauty.org/contact/

A Model for A Cultural Center for the New Evangelization
by DAVID CLAYTON on JULY 4, 2014
Going Local for Global Change.

How About a Chant Cafe with Real Coffee ..and Real Chant?

There is a British comedienne who in her routine adopted an onstage persona of a lady who couldn’t get a boyfriend and was very bitter about it (although in fact as she became a TV personality beyond the comedy routines, she revealed herself as a naturally engaging and warm character who was in fact happily married with a child). Jo Brand is her name and she used to tell a joke in which she said: ‘I’m told that a way to a man’s heart is through his stomach. I know that’s nonsense – guys will take all the food you give them but it doesn’t make them love you. In fact I’ll tell you the only certain way to man’s heart…through the rib cage with a bread knife!’

Well, wry humour aside, I think that in fact there is more truth to the old adage than Jo Brand would have acknowledged (on stage at least). Perhaps we can touch people’s hearts in the best way through food and drink, and in particular coffee.

There is a coffee shop in Nashua NH where I live called Bonhoeffer’s. It is the perfect place for conversation. They have designed it so that people like to sit and hang out – pleasing decor, free wifi, and different sitting arrangements, from pairs of cozy arm chairs to highbacked chairs around tables. The staff are personable and it is roomy enough that they can place clusters of chairs and sofas that are far enough apart so that you don’t feel that you are eavesdropping on your neighbors’ conversation; and close enough together that you feel part of a general buzz of conversation around you. There is not an extensive food menu but what they have is good and goes nicely with the image it conveys of coffee and relaxed conversation – pastries, a slice of quiche or crepes for example. It has successfully made itself a meeting place in the town because of this.

This is all very well and good, if not unremarkable. But, you wouldn’t know unless you recognized the face of the German protestant theologian Dietrich Bonhoeffer in the cafe logo and started to ask questions, or noticed and took the time to read the display close the door as you are on your way out, that it is run by the protestant church next door, Grace Fellowship Church. Furthermore a proportion of turnover goes towards supporting locally based charities around the world – they list as examples projects in the Ukraine, Myanmar, Ethiopia, Haiti and Jamaica on their website. Talks and events linked to their faith are organised and there are pleasant well equipped meeting rooms available for hire. I include the logo and website to illustrate my points, but also in the hope that if Bonhoeffer’s see this they might push an occasional free coffee in my direction…come on guys!

Well, it was worth a try. Anyway, back to more serious things…the presentation of their mission does not even dominate the cafe website which talks more about things such as the beans they use in their coffee, prices and opening times and the food menu. The most eye-catching aspect when I was nosing around is the announcement of the new crepes menu! There is one tab that has the heading Hope and Life Kids and when you click it it takes you through to a dedicated website of that name, here , which talks about the charity work that is done.

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I went into Bonhoeffer’s recently with Dr William Fahey, the President of Thomas More College, just for cup of coffee and a chat, of course, and he remarked to me as we sat down that this is the sort of the thing that protestants seem to be able to organize; and how we wished he saw more Catholics doing the same thing.

I agree. What the people behind this little cafe had done was to create a hub for the local community that has an international reach. It is at once global and personal. I would like to see exactly what they have done replicated by Catholics. But, crucially, good though it is I would add to it, and make it distinctly Catholic so that it attracts even more coffee drinkers and then can become a subtle interface with the Faith, a focus for the New Evangelization in the neighborhood.

I don’t know how to run coffee shops, so I would be happy with a first step that copied precisely theirs – the establishment of coffee shop that competes with all others in doing what coffee shops are meant to do, sell coffee. Then I would offer through this interface talks and classes that transmit the Way of Beauty, many of which are likely to have an appeal to many more than Catholics (especially those with a ‘new-age spiritual’ bent). There are a number that come to mind that attract non-Christians and can be presented without compromising on truth – icon painting classes; or ‘Cosmic Beauty’ a course in traditional proportion in harmony based upon the observation of the cosmos; or praying with the cosmos – a chant class that teaches people to chant the psalms and explains how the traditional pattern of prayer conforms to cosmic beauty.

Another class that might engage people is a practical philosophy class that directs people towards the metaphysical and emphasizes the need of all people to lead a good life and to worship God in order to be happy and feel fulfilled. This latter part is vital for it is the practice of worship that draws people up from a lived philosophy into a lived theology and ultimately to the Faith. For it is only once experienced that people become convinced and want more. This works. When I was living in London I used to see advertisements in the Tube for a course in practical philosophy. These were offered by a group that had a modern ‘universalist’ approach to religion in which they saw each great ‘spiritual tradition’ as different cultural expressions of a single truth that were equally valid. The adverts however, did not mention religion at all but talked about the love and pursuit of universal wisdom that looked like a new agey mix of Eastern mysticism and Plato. The content of the classes, they said, was derived from the common experience of many if not all people and from it one could hope to lead a happy useful life. They had great success in attracting educated un-churched professionals not only to attend the class, but also to go in to attend more classes and ultimately to commit their lives to their recommended way of living. They were also prepared to donate generously – this is a rich organisation. Their secret was the emphasis on living the life that reason lead you to and not require, initially at least a commitment to formal religion. Most became religious in time, which ultimately lead some to convert to Christianity – although many, because of the flaws in the opening premises and the conclusion this lead to, were lead astray too. It was by meeting some of these converts that I first heard about it. There is room, I think, for a properly worked out Catholic version of this.

Along a similar line are classes that help people to discern their personal vocation, again using traditional Catholic methods. Once we discover this then we truly flourish. God made us to desire Him and to desire the means by which we find Him. While the means by which we find Him is the same in principle for each of us, we are all meant to travel a unique path that is personal to us. To the degree that we travel this path, the journey of life, as well as its end, is an experience of transformation and joy.

Drawing on people from the local Catholic parishes I would hope to start groups that meet for the singing of an Office – Vespers and or Compline or Choral Evensong and fellowship on a week night; and have talks on the prayer in the home and parish as described by the The Little Oratory. This book was intended as a manual for the spiritual life of the New Evangelization and would ideally be one that supports the transmission of practices that are best communicated by seeing, listening and doing. These weekly ‘TLO meetings’ would be the ideal foundation for learning and transmitting the practices. They would be very likely a first point of commitment for Catholics who might then be interested in getting involved in other ways. It would enable them also to go back to their families and parishes teach any others there who might be interested to learn.

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We could perhaps sell art by making it visible on the walls or have a permanent, small gallery space adjacent to the sitting area (provided it was good enough of course – better nothing at all than mediocre art!). All would available in print form online as well of course, just as talks could be made available much more widely and broadcasted out across the net if there was interest. This is how the local becomes global.

What I am doing here is taking the business model of the cafe and combining it with the business model of the Institute of Catholic Culture which is based in Arlington Diocese in Virginia. I wrote about the great work of Deacon Sabatino and his team at the ICC in Virginia in an article here – thewayofbeauty.org/2012/09/the-institute-for-catholic-culture-an-organisational-model-for-the-new-evangelisation/ called An Organisational Model for the New Evangelization – How To Make it At Once Personal and Local, and have International Recognition. His work is focussed on Catholic audiences, and is aimed predominently at forming the evangelists, rather than reaching those who have not faith (although I imagine some will come along to their talks). By having an excellent program and by taking care to ensure that his volunteers feel involved and are appreciated and part of a community (even organising special picnics for them) Deacon Sabatino has managed to get hundreds volunteering regularly.

Another group that does this as just well is the Fra Angelico Institute for Sacred Arts – https://fraangelicoinstitute.com/ – in Rhode Island. It is  run by Deacon Paul Iacono. I have written about his great work here. The addition of a coffee shop may give it a permanent base and interface with non-Catholics and even the non-churched.

I would start in a city neighborhood in an area with a high population and ideally with several Catholic parishes close by that would provide the people interested in attending and be volunteers and donors helping the non-coffee programs. It always strikes me that the Bay Area of San Francisco, especially Berkeley, is made for such a project. There is sufficiently high concentration of Catholics to make it happen, a well established cafe culture; and the population is now so far past ‘post-Christian’ that there is an powerful but undirected yearning for all things spiritual that directs them to a partial answer in meditation centers, wellness groups, spiritual growth and transformation classes, talks on reaching for your ‘higher self’ and so on. Many are admittedly hostile to Christianity, but they seek all the things that traditional, orthodox Christianity offers in its fullness although they don’t know it. Provided that they can presented with these things in such a way that it doesn’t arouse prejudice, they will respond because these things meet the deepest desire of every person.

Here’s the additional element that holds it all together. As well as the workshops or classes I have mentioned I would have the Liturgy of the Hours prayed in a small but beautiful chapel adjacent to and accessible from the cafe on a regular basis, ideally with the full Office sung. The idea is for people in the cafe to be aware that this is happening, but not to feel bound to go or guilty for not doing so. I thought perhaps a bell and announcement: ‘Lauds will be chanted beginning in five minutes in the chapel for any who are interested.’ Those who wish to could go to the chapel and pray, either listening or chanting with them. The prayer would not be audible in the cafe. So those who were not interested might pause momentarily and then resume their conversations.

From the people who attend the TLO meetings I would recruit a team of volunteers might volunteer to sing in one or more extra Offices during the week if they could. If you have two people together, meeting in the name of Jesus, they can sing an Office for all. The aim is to have the Office sung on the premises give good and worthy praise to God for the benefit of the customers, the neighbourhood, society and the families and groups that each participates in aside from this and for the Church.

When the point is reached that the Office is oversubscribed, we might encourage groups to pray on behalf of others also in different locations by, for example singing Vespers regularly in local hospitals or nursing homes. I describe the practice of doing this in an appendix in The Little Oratory and in a blog post here: thewayofbeauty.org/2012/12/send-out-the-l-team-making-a-sacrifice-of-praise-for-american-veterans  Send Out the L-Team, Making a Sacrifice of Praise for American Veterans.

As this grows, the temptation would be to create a larger and larger organization. This would be a great error I think. The preservation of a local community as a driving force is crucial to giving this its appeal as people walk through the door. There is a limit to how big you can get and still feel like a community. Like Oxford colleges, when it gets to big, you don’t grow into a giant single institution, but limit the growth and found a new college. So each neighborhood could have its own chant cafe independently run. There might be, perhaps a central organization that offers franchises in The Way of Beauty Cafes so that the materials and knowledge needed to make it a success in your neighborhood are available to others if they want it.

I have made the point before that eating and drinking are quasi-liturgical activities by which we echo the consuming of Christ Himself in the Eucharist (it is not the other way around – the Eucharist comes first in the hierarchy). So it should be no surprise to us that food and drink offered with loving care and attention open up the possibilities of directing people to the love of God. If the layout and decor are made appropriate to that of a beautiful coffee shop and subtly and incorporating traditional ideas of harmony and proportion, and colour harmony then it will be another aspect of the wider culture that will stimulate the liturgical instincts of those who attend. (I have described how that can be done in the context of a retail outlet in an appendix of The Little Oratory.) We should bare in mind Pope Benedict’s words from Sacramentum Caritatis (71):

‘Christianity’s new worship includes and transfigures every aspect of life: “Whether you eat or drink, or whatever you do, do all to the glory of God.” (1Cor 10:13) Here the instrinsically eucharistic nature of Christian life begins to take shape. The Eucharist, since it embraces the concrete, everyday existence of the believer, makes possible, day by day, the progressive transfiguration of all those called by grace to reflect the image of the Son of God (cf Rom 8:29ff). There is nothing authentically human – our thoughts and affections, our words and deeds – that does not find in the sacrament of the Eucharist the form it needs to be lived in the full.’

So Jo Brand, we’ll put away the bread knife and offer the bread instead!

Step one seems to be…first get your coffee shop. Anyone who thinks they can help us here please get in touch and we’ll make it happen!

Contact David at Thomas More College of Liberal Arts: thewayofbeauty.org/contact/

Copyright © 2009–2014 David Clayton. All rights reserved.

 

 

 

 

 

The Little Oratory – A Beginner’s Guide to Praying in the Home – A New Book by Clayton and Lawler

Friend and fellow sacred artist David Clayton, in association with Leila Marie Lawler, has written a wonderful book entitled The Little Oratory: A Beginner’s Guide to Praying in the Home. Sophia Institute Press published this book in the spring of 2014.

In a beautiful writing style that is truly accessible to all readers, Clayton and Lawler explain the purpose of a home oratory, the role that prayer, chant, and sacred art can play in the life of an individual or family, and the significance of maintaining a faith filled prayer life with young and adolescent children.

The word oratory derives from the Latin oratorium, and orare, which means to pray. An oratory is a sacred space set aside for prayer and meditation. A little oratory refers to a space within a home that is recognized as the home’s sacred space, and which is used as a focal point for individual and family prayer. It may be small as a simple shelf containing a crucifix and sacred art, or it could be a larger corner table space. The authors perform a marvelous service in reviewing all the questions that a family, single parent, or individual will face in designing their home’s sacred space.

I was happy to read chapters and sections that describe how to keep children on track during prayer, the length of a daily prayer time, leadership of the family prayer group, praying with a breviary (The Divine Office) and Holy Scripture. There are also sections on how to introduce the rosary into family life, and many other valuable and pertinent issues such as the role that chant and sacred art plays in the life of today’s Roman Catholic.

The Little Oratory is divided into twelve chapters and eight appendices. It contains lovely in-text illustrations by Deirdre M. Folley, and eight sacred images drawn and painted by David Clayton. These sacred images by Mr. Clayton may be separated from the binding of the book so that they can be framed and prayed with during each liturgical season of the year. They also provide for you a publisher’s website through which you can download additional images and line drawings that may be used for children’s activities.

You may ask why does each Catholic home need a little oratory? Good question, for the answer reaches to the heart of who we are as 21st century Catholics. It is obvious that we are surrounded by a secular society that bombards us with continuous messages that can easily distract and exhaust us. In response to this onslaught we need to make a space within our homes that is a quiet and reflective corner that focuses on God and will allow us to recharge our minds and rest our souls. This sacred space will be a visual reminder of the holy presence of God, the Blessed Mother, the angels and saints in our lives. So our little oratory acts as a bridge between our homes, our parish church, and the Lord Himself. It is a link that connects us with Divine Word, Song, and Image during the course of our week. Through the authors’ efforts families and individuals relearn, or learn for the first time, the necessity of understanding and respecting the idea of a sacred prayer space in the home

The Little Oratory – A Beginner’s Guide to Praying in the Home is a valuable and resource filled book. Every Catholic that reads it will come away refreshed and filled with ideas on how to bring the life of the Church into their home. It can be purchased on-line or through any major bookstore. This paperback’s cover price is $19.95.

Copyright © 2011- 2014 Deacon Paul O. Iacono All Rights Reserved

 

The Black Mass at Harvard – Is It A Hate Crime?

News reports have been circulating the story that Harvard University’s Memorial Hall will be the site of a Satanic Black Mass on Monday evening May 12, 2014. The Satanic Mass, by its very nature, is a spiritual crime against the truth, goodness, and beauty of the Catholic Mass and everything that it stands for – specifically the transubstantiation of bread and wine into the real presence of the Body, Blood, Soul, and Divinity of Jesus Christ, the Son of God.

The Harvard Extension Cultural Studies Club is hosting this despicable event. Its promoters and supporters know exactly what they are doing and why they are doing it, and the attempt to sugar coat this blasphemy by saying that it is an attempt to promote cultural understanding is preposterous and vile.

Reports from the Catholic News Agency (http://www.catholicnewsagency.com/news/priest-sees-deluge-of-support-against-harvard-black-mass/) state that “Early media reports included confirmation from Priya Dua, a spokesperson for The Satanic Temple, which is staging the event, that a consecrated host would be used. However, updates to the initial reports said that Dua later retracted her statement, saying that there had been a miscommunication and no consecrated host would be used.”

It is my belief, and the belief of over one billion other Christians in the Latin, Greek, and Russian Rites, that a consecrated host is the most sacred and precious object on earth and the “source and summit” of our faith. I do not understand, how is it not a crime if the original intent is to show a ritual that promoted the desecration of the Mass in its Word and Matter?

If a person or organization desecrates a Koran, or promotes racism or sexism would we not vociferously object and demand justice?

Would Harvard University allow a reenactment to occur in Memorial Hall in which students were shown how to desecrate a Koran, or stone  a woman because she desired an education, or bullwhip a racial or sexual minority for their culture or personal views. What’s next, a symposium on teaching the elite student body of Harvard how to tie a correct knot for a lynching?

We are not taking about an avant garde theatrical performance in which the boundaries of good taste can be obliterated and the right of free speech can be stretched. We are talking about a Satanic ritual that has for many years had the express purpose of spewing hate and ridicule against the specific liturgical and spiritual meaning and reality of the Catholic and Orthodox Mass.

Catholics in the Harvard and MIT communities and the Archdiocese of Boston are wisely protesting and engaging in prayer and witness to this affront to all Christians.

Allow me to pose two questions: What is the definition of a hate crime, and, is Harvard University, by allowing this event to take place in Memorial Hall, condoning a hate crime?

Laws.com states that a hate crime is “an intentional, deliberate, and methodically-charged crime executed in order to cause harm or damage with regard to a specific victim chosen as a result of prejudice, racism, bias, and unlawful resentment.” It goes on to say, “The following are commonly associated with charges of a Hate Crime:

a. Prejudice: Unfounded opinions that are preconceived in nature.

b. Bias: Favoritism that is not based on empirical or pragmatic reasoning.

c. Aggravated Felony: A classification of an intentional, premeditated crime that is severe in nature.

d. Defamation: The slandering or unjust conveying of libelous sentiment.

e. Ethnicity: The country or nation of origin belonging to an individual or entity.

f. Racism: Preconceived prejudice resulting from bias with regard to race.

g. Religion: The process of spiritual belief latent in an individual.

h. Sexual Orientation: The nature and particularity of the sexual attraction latent in an individual.

i. Unalienable Rights: The right of every citizen to ‘Life, Liberty, and the Pursuit of Happiness’.

j. First Amendment: The right of every citizen to the Freedom of Speech.” (http://criminal.laws.com/hate-crimes)

Don’t some of the above ten articles apply to this situation?

Catholics, Orthodox, and Protestants believe that the Holy Trinity is the repository of all truth, goodness, and beauty. In the Trinity’s love and mercy for humanity they have shared themselves with us through word, grace, and sacrament. The ministry, suffering, and death of Jesus Christ won for us the opportunity to be fully participating members of God’s family. Christ’s resurrection is the proof of His victory over sin and Satan. With this in mind we should not be afraid, but we do need to be prudent.

Jesus warned us that Satan, and his minions, still prowl the earth searching for souls to devour. We must be as innocent as doves but as clear eyed as the eagle. Let us pray this afternoon and evening for the Harvard Catholic Community that they may have the strength to witness, in a non-violent Christ-like manner, against Satanic hate.

Copyright © 2011- 2014 Deacon Paul O. Iacono All Rights Reserved

 

The Messages of St. Joseph – His Predestination and Preeminence

Readers: 

The statement below proclaims that the apparitions and messages have been approved by a few Roman Catholic bishops. I provide them here for your edification and prayerful consideration in light of the approaching feast day of St. Joseph.  I have never heard of these messages and found them to be a fascinating expression of the witness of St. Joseph. I also recommend to you the wonderful article by Dominican scholar Fr. Reginald Garrigou-Lagrange, O.P. on the Predestination of St. Joseph and his preeminence among the saints.  (Deacon P.I. 3/15/2014). I have reblogged this from the following website: http://www.motherofallpeoples.com/2010/10/the-messages-of-st-joseph-in-our-lady-of-america/

The Messages of St. Joseph in Our Lady of America

Published on October 29, 2010 by  in Marian Private Revelation

“The following are messages of St. Joseph as contained in the messages of Our Lady of America. Cardinal Raymond Burke (then Bishop Burke) wrote a letter to the United States Conference of Catholic Bishops on May 31, 1997. He establishes that, in his canonical opinion, these apparitions are already approved in virtue of the repeated support of Archbishop Paul F. Leibold, spiritual of the visionary Sr. Mary Ephrem. These messages of St. Joseph comprise one of the most extraordinary and profound revelations regarding the truth that, after Our Lady, St. Joseph is the greatest saint of all time. – Editor of the source website.

Message of Early October, 1956

In early October, 1956, about a week after Our Lady’s first appearance, St, Joseph, though I did not see him at this time, spoke to me the following words; “It is true, my daughter, that immediately after my conception I was, through the future merits of Jesus and because of my exceptional role of future Virgin-Father, cleansed from the stain of original sin. I was from that moment confirmed in grace and never had the slightest stain on my soul. This is my unique privilege among men.

My pure heart also was from the first moment of existence inflamed with love for God. Immediately, at the moment when my soul was cleansed from original sin, grace was infused into it in such abundance that, excluding my holy spouse, I surpassed the holiness of the highest angel in the angelic choir. My heart suffered with the Hearts of Jesus and Mary. Mine was a silent suffering, for it was my special vocation to hide and shield, as long as God willed, the Virgin Mother and Son from the malice and hatred of men.

The most painful of my sorrows was that I knew beforehand of their passion, yet would not be there to console them. Their future suffering was ever present to me and became my daily cross, so I became, in union with my holy spouse, co-redemptor of the human race. Through compassion for the sufferings of Jesus and Mary I co-operated, as no other, in the salvation of the world.

St. Joseph    Message of March 11, 1958

On March 11, 1958, Our Lady said to me: “St. Joseph will come on the eve of his feast. Prepare yourself well. There will be a special message. My holy spouse has an important part to play in bringing peace to the world.” St. Joseph came as was promised, and these are the words he spoke at this time:

“Kneel down, my daughter, for what you will hear and what you will write will bring countless souls to a new way of life. Through you, small one, the Trinity desires to make known to souls Its desire to be adored, honored, and loved within the kingdom, the interior kingdom of their hearts. I bring to souls the purity of my life and the obedience that crowned it. All fatherhood is blest in me whom the Eternal Father chose as His representative on earth, the Virgin-Father of His own Divine Son. Through me the Heavenly Father has blessed all fatherhood, and through me He continues and will continue to do so till the end of time. My spiritual fatherhood extends to all God’s children, and together with my Virgin Spouse I watch over them with great love and solicitude. Fathers must come to me, small one, to learn obedience to authority: to the Church always, as the mouthpiece of God, to the laws of the country in which they live, insofar as these do not go against God and their neighbor. Mine was perfect obedience to the Divine Will, as it was shown and made known to me by the Jewish law and religion. To be careless in this is most displeasing to God and will be severely punished in the next world. Let fathers also imitate my great purity of life and the deep respect I held for my Immaculate Spouse. Let them be an example to their children and fellowmen, never willfully doing anything that would cause scandal among God’s people. Fatherhood is from God, and it must take once again its rightful place among men.”

As St. Joseph ceased speaking I saw his most pure heart. It seemed to be lying on a cross which was of brown color. It appeared to me that at the top of the heart, in the midst of the flames pouring out, was a pure white lily. Then I heard these words: “Behold this pure heart so pleasing to Him Who made it.”  St. Joseph then continued:

“The cross, my little one, upon which my heart rests is the cross of the Passion, which was ever present before me, causing me intense suffering. I desire souls to come to my heart that they may learn true union with the Divine Will. It is enough, my child; I will come again tomorrow. Then I will make known to you how God wishes me to be honored in union with Jesus and Mary to obtain peace among men and nations. Good night, my little one.”

Message of March 19, 1958

On the evening of the next day, March 19, 1958, St. Joseph again appeared to me as he had promised and addressed me in these words:

“My child, I desire a day to be set aside to honor my fatherhood. The privilege of being chosen by God to be the Virgin-Father of His Son was mine alone, and no honor, excluding that bestowed upon my Holy Spouse, was ever, or will ever, be as sublime or as high as this. The Holy Trinity desires thus to honor me that in my unique fatherhood all fatherhood might be blessed. Dear child, I was king in the little home of Nazareth, for I sheltered within it the Prince of Peace and the Queen of Heaven. To me they looked for protection and sustenance, and I did not fail them. I received from them the deepest love and reverence, for in me they saw Him Whose place I took over them. So the head of the family must be loved, obeyed, and respected, and in return be a true father and protector to those under his care. In honoring in a special way my fatherhood, you also honor Jesus and Mary. The Divine Trinity has placed into our keeping the peace of the world. The imitation of the Holy Family, my child, of the virtues we practiced in our little home at Nazareth is the way for all souls to that peace which comes from God alone and which none other can give.”

Then suddenly, as he ceased speaking, I was favored with a unique and marvelous vision of the glorious St. Joseph, He seemed suspended, as it were, a short distance above what had the appearance of a large globe with clouds moving about it. His head was slightly raised, the eyes gazing upward as if in ecstasy. The hands were in a position similar to that of the priest during the celebration of Holy Mass, only they extended upward somewhat. The color of his hair, as also of his rather small and slightly forked beard, seemed a very dark brown. His eyes resembled in color the hair and beard. He was clothed in a white robe that reached to his ankles. Over this he wore a sort of cloak which did not come together at the throat, but covering the shoulders and draped gracefully over each arm, reached to the hem of the robe. The cloak at times had, or seemed to have, the appearance of a brown, sometimes a purple, hue, or perhaps a slight blending of the two. The belt about his waist was of a gold color, as were his sandals. His appearance, though quite youthful, gave at the same time the impression of rare maturity combined with great strength. He seemed a bit taller than medium height. The lines of his face appeared strong and purposeful, softened somewhat by a gentle serenity. I also saw his most pure heart at this time. Moreover, I saw the Holy Spirit in the form of a dove hovering above his head. Standing sideways, facing each other, were two angels, one on the right, the other on the left. Each carried what appeared to be a small pillow in a satin covering, the pillow on the right bearing a gold crown, the one on the left, a gold scepter. The angels were all white, ever their faces and hair. It was a beautiful whiteness that reminded me of the stainlessness of heaven. Then I heard these words:

“Thus should he be honored whom the King desires to honor.”

When the vision ended, St. Joseph before taking leave spoke to me in the following manner:

“The Holy Father need have no fear, for I have been appointed his special protector. As God chose me to be the special guardian of His Son, so has He chosen me as the special guardian of him who in Christ’s Name is head of the Mystical Body of that same Son on earth. My special protection of the Holy Father and the Church should be made known to him. God wishes to make this known to him that he may receive thereby renewed consolation and encouragement. During the war, little daughter, it was I who saved him from death at the hands of his enemies. Continually I watch over him and the Church, and I desire this to be acknowledged for the greater glory of God and the good of souls. Lovely child, precious to the heart of your spiritual father, I will come again on the last Sunday of this month. Jesus and Mary will come also in a special visit. Receive my blessing.”

As I knelt down to receive it, I felt his hands on my head and heard the words: “May Jesus and Mary through my hands bestow upon you eternal peace.”

Message of March 30, 1958

As he had promised, St. Joseph came again on March 30. His requests were similar to those of Our Lady and the First Saturday. The Sacred Hearts of Jesus, Mary, and Joseph have been chosen by the Most Holy Trinity to bring peace to the world; hence, their request for special love and honor, also, in particular, reparation and imitation. These are the words of St. Joseph as recorded on March 30:

“I am the protector of the Church and the home, as I was the protector of Christ and His Mother while I lived upon earth. Jesus and Mary desire that my pure heart, so long hidden and unknown, be now honored in a special way. Let my children honor my most pure heart in a special manner on the First Wednesday of the month by reciting the Joyful Mysteries of the rosary in memory of my life with Jesus and Mary and the love I bore them, the sorrow I suffered with them. Let them receive Holy Communion in union with the love with which I received the Savior for the first time and each time I held Him in my arms. Those who honor me in this way will be consoled by my presence at their death, and I myself will conduct them safely into the presence of Jesus and Mary. I will come again, little child of my most pure heart. Until then, continue in patience and humility, which is so pleasing to God.”

As St. Joseph had promised, Jesus and Mary also came on March 30. Jesus had the appearance of a boy about fifteen or sixteen year old. He spoke to me first. It was about the sanctification of the family and other matters. He said it would not be required of me to write it at this time, as He would ask this of me at a later date. Our Lady and St. Joseph also spoke to me concerning the same subject and also about the Divine Indwelling.”

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My thanks again to voxpopuli@voxpopuli.org at http://www.motherofallpeoples.com/2010/10/the-messages-of-st-joseph-in-our-lady-of-america/ for providing this information. Happy St. Joseph and St. Patrick’s Day!