Trinity Sunday

Andrea del Sarto's Disputation on the Holy Trinity. The saints shown are Sts Augustine, Laurence, Peter Martyr, Francis, Mary Magdalen and Sebastian.

From the conclusion of St Augustine's De Trinitate:

O Lord our God, we believe in You, the Father and the Son and the Holy Spirit. For the Truth would not say, Go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit, unless You were a Trinity. Nor would you, O Lord God, bid us to be baptized in the name of Him who is not the Lord God. Nor would the divine voice have said, Hear, O Israel, the Lord your God is one God, unless You were so a Trinity as to be one Lord God. And if You, O God, were Yourself the Father, and were Yourself the Son, Your Word Jesus Christ, and the Holy Spirit your gift, we should not read in the book of truth, God sent His Son; nor would You, O Only-begotten, say of the Holy Spirit, Whom the Father will send in my name; and, Whom I will send to you from the Father. Directing my purpose by this rule of faith, so far as I have been able, so far as You have made me to be able, I have sought You, and have desired to see with my understanding what I believed; and I have argued and labored much. O Lord my God, my one hope, hearken to me, lest through weariness I be unwilling to seek You, but that I may always ardently seek Your face. Do Thou give strength to seek, who has made me find You, and has given the hope of finding You more and more. My strength and my infirmity are in Your sight: preserve the one, and heal the other. My knowledge and my ignorance are in Your sight; where You have opened to me, receive me as I enter; where You have closed, open to me as I knock. May I remember You, understand You, love You. Increase these things in me, until You renew me wholly. I know it is written, In the multitude of speech, you shall not escape sin. But O that I might speak only in preaching Your word, and in praising You! Not only should I so flee from sin, but I should earn good desert, however much I so spoke. For a man blessed of You would not enjoin a sin upon his own true son in the faith, to whom he wrote, Preach the word: be instant in season, out of season. Are we to say that he has not spoken much, who was not silent about Your word, O Lord, not only in season, but out of season? But therefore it was not much, because it was only what was necessary. Set me free, O God, from that multitude of speech which I suffer inwardly in my soul, wretched as it is in Your sight, and flying for refuge to Your mercy; for I am not silent in thoughts, even when silent in words. And if, indeed, I thought of nothing save what pleased You, certainly I would not ask You to set me free from such multitude of speech. But many are my thoughts, such as You know, thoughts of man, since they are vain. Grant to me not to consent to them; and if ever they delight me, nevertheless to condemn them, and not to dwell in them, as though I slumbered. Nor let them so prevail in me, as that anything in my acts should proceed from them; but at least let my opinions, let my conscience, be safe from them, under Your protection. When the wise man spoke of You in his book, which is now called by the special name of Ecclesiasticus, We speak, he said, much, and yet come short; and in sum of words, He is all. When, therefore, we shall have come to You, these very many things that we speak, and yet come short, will cease; and You, as One, wilt remain all in all. And we shall say one thing without end, in praising You in One, ourselves also made one in You. O Lord the one God, God the Trinity, whatever I have said in these books that is of Yours, may they acknowledge who are Yours; if anything of my own, may it be pardoned both by You and by those who are Yours. Amen.

The Augustinian Influence...

I wish that some bright theologian would write a substantial article or book on the theme of The Augustinianism of Joseph Ratzinger because one frequently comes across ideas and insights in his preaching and writing which have a distinct Augustinian stamp. Take the following little snippet from his homily at today's priestly ordinations:

Cari Ordinandi, in futuro dovrete sempre ritornare a questo momento, a questo gesto che non ha nulla di magico, eppure è così ricco di mistero, perché qui è l’origine della vostra nuova missione. In quella preghiera silenziosa avviene l’incontro tra due libertà: la libertà di Dio, operante mediante lo Spirito Santo, e la libertà dell’uomo. L’imposizione delle mani esprime plasticamente la specifica modalità di questo incontro: la Chiesa, impersonata dal Vescovo in piedi con le mani protese, prega lo Spirito Santo di consacrare il candidato; il diacono, in ginocchio, riceve l’imposizione della mani e si affida a tale mediazione. L’insieme dei gesti è importante, ma infinitamente più importante è il movimento spirituale, invisibile, che esso esprime; movimento ben evocato dal sacro silenzio, che tutto avvolge all’interno e all’esterno.

[Those who read Italian will note that my translation is a little less than literal in places - some Italian concepts don't translate exactly into English]

Dear Ordinandi, in future, you must always return to this moment, to this gesture which has nothing magical about it, but rather is so rich in mystery, because it is at the origin of your new mission. In this silent prayer there comes about the meeting of two freedoms: the freedom of God, operating by means of the Holy Spirit and the freedom of man. The imposition of the hands expresses the specific form of of this encounter: the Church, 'in-personated' by the bishop, standing up with hands outstretched, prays the Holy Spirit to consecrate the candidate; the deacon, kneeling, received the imposition of the hands and entrusts himself to that mediation. The overall significance of the gestures is important, but infinitely more important is the invisible spiritual movement, well evoked by the sacred silence which encloses everything, interiorly and exteriorly.

The symbolic reading of the gestures of ordination, along with the emphasis on the more important spiritual/interior action of the sacrament (which is both concealed and revealed by the external gestures) is frightfully Augustinian. In his treatment of the liturgical sacraments and the mysteries of the faith, Augustine frequently treated the external significance of the visible as the door to a deeper and more significant spiritual meaning, which in turn renews man 'from the inside' and enables him to make real that which is symbolized externally. Likewise, Benedict is pointing out that the new service of the priest is symbolized by the gestures of the ordination rite. However, beneath these gestures is a deeper spiritual change which makes it possible for the priest to fulfill the new mission of service. Without this deeper sacramental aspect, the exterior sign would lack efficacy.
Similarily, the emphasis on memory (always return to this moment) and the relationship between human and divine freedoms were themes which occupied Augustine greatly.

More distinctively 'Benedictine' is his reference to Sacred Silence. This ties into his overall liturgical vision which emphasizes an interior and exterior silence, which allows those who participate in the Sacred Liturgy to grasp the deeper meaning we've already mentioned.

New Augustine Sermons?

Via Fr Z:

I just got word that some new sermons of St. Augustine have been discovered in Vienna.
I don’t have details yet.

How is this possible, you might ask? Well, there are thousands of manuscripts scattered about in monasteries and libraries throughout Europe. It's quite a task to compare the contents of these books with each other for variant readings, etc... Every now and again, scholars discover previously unknown works in these manuscripts.

In recent times, perhaps the most significant finds in the Augustinian field have been the Dolbeau sermons and the Divjak letters:

The prolonged peace of Europe, combined with the phenomenal development of computer technology, encouraged scholars to examine the manuscripts stored in the libraries of Europe more intensively than ever previously. In 1975, Johannes Divjak of Vienna (on mission from the Austrian Academy, to catalogue all manuscripts of Augustine in European libraries) found a mid-fifteenth century manuscript in the Bibliothèque Municipale of Marseilles. Produced in around 1440 for King René of Anjou, a rich but unfortunate monarch, the author of a courtly novel in the best late medieval manner, The Story of a Heart Caught by Love, the manuscript had been known, but had not been closely examined. It was assumed that an elegant late medieval manuscript could hardly contain any new work of an author as frequently copied as was Augustine. Hence the surprise of Johannes Divjak when, on examining the text, he found that it contained, added to a standard collection of Augustine’s letters, twenty nine other letters, of which twenty seven (many of them very long) were utterly unknown. Known now as the Divjak Letters, these twenty nine letters tell us in great detail about hitherto unknown events and about the activities of Augustine as a bishop in Roman North Africa in the last decades of his life: the longest and most vivid of them range from between 419 and 428.
Yet again, in 1990, François Dolbeau perceived that an apparently uninteresting, badly-copied manuscript of the late fifteenth century, recently catalogued in the Stadtbibliothek of Mainz, contained groups of sermons known previously only through titles in Possidius’ Indiculum and through Carolingian library lists of sermons and a few, short extracts. They were first announced to the learned world as the Mayence Sermons (from the French word for Mainz, the place of their discovery) and are now known as the Dolbeau Sermons, from their discoverer. One cluster of these sermons represents Augustine’s preaching at Carthage in the spring and summer of 397—that is, in the crucial year of the beginning of his career as a bishop, at a time when the Confessions were already forming in his mind. The other group of sermons takes us to Carthage and the little towns outside Carthage in the late winter and spring of 403-404, at a time of urgent reform in Catholic worship combined with new Catholic aggression against pagans and Donatists.

Can you imagine the excitement a scholar must feel in making such a find?

Two from Rocco...

Good news from Westminster where Cardinal Murphy O'Connor should be commended for some stern action:

Murphy-O'Connor, head of the Catholic church in England and Wales, intervened in the affairs of the hospital of St John & St Elizabeth in London, where he is patron, after protracted rows over the adoption of a tighter ethical code banning non-Catholic practices such as abortions, contraception and sex-change operations.

Scalps from Tuesday evening's decision include Aida Hersham, a Persian heiress and socialite, and Jacob Rees-Mogg, son of former Times editor William Rees-Mogg.

The cardinal's office confirmed the appointment of a new chairman, Lord Guthrie of Craigiebank. The former army chief of staff will select new directors, who will meet on Monday. A spokesman for the cardinal said: "In light of recent difficulties and challenges the cardinal asked the board to resign their office. This was to enable a new chairman to begin his office with the freedom to go about ensuring the future wellbeing of this Catholic hospital. The cardinal offered his sincere thanks to the old board and all they had done."

The hospital's deputy chief executive, Claire Hornick, said in a press statement that there was no intention to issue further details about the resignations. It also aimed to allay fears about the future of the hospital: "Lord Guthrie, supported by Cardinal Murphy-O'Connor, has stated that under his chairmanship there is no desire that the hospital be sold and that the committed plan remains to continue the objects of the charity, which, guided by its Catholic ethos, is to serve the local community."...

The GP practice, which has 9,000 patients, has scandalised staunch Catholics, who believe its activities undermine the religious ethos of the hospital....

The cardinal's primary objective has always been for St John & St Elizabeth to remain a Catholic hospital and several issues were jeopardising that aim, including GPs prescribing the morning-after pill and referring patients for abortions.

In 2005 he wrote to the then chairman, Lord Bridgman, and said: "There must be clarity that the hospital, being a Catholic hospital with a distinct vision of what is truly in the interests of human persons, cannot offer its patients, non-Catholic or Catholic, the whole range of services routinely accepted by many in modern secular society as being in a patient's best interest."

The Right Rev George Stack, an auxiliary bishop of Westminster, was appointed to the hospital's ethics committee to ensure Catholic teaching was upheld in the new code. Its introduction, however, led to a boardroom revolt in December, with two directors resigning in protest, arguing that the cardinal placed Catholic values above patient care. Bridgman stepped down a week later.

About time!

Then, there's this wonderfully ironic quotation from Pope Benedict:

"Even with all his humility, Augustine was certainly aware of his intellectual stature. But for him, even more important than great highbrow works of theology was bringing the Christian message to the simple. This deepest intention of his, that guided all his life, emerges from one letter written to his colleague Evodius, where he shares his decision to suspend for the moment the dictation of the books of De Trinitate, 'because they're too exhausting and I think they will be understood by few; even more urgent are texts that, we hope, will be useful to many' (Epistulae 169: 1, 1). So it was more useful for him to communicate the faith in a way understandable to all than than write great theological works."

One need hardly mention how Joseph Ratzinger's plans for a scholarly retirement to Germany were so rudely interrupted.

Spe Salvi - Random Observation No. 5

This will probably be my last 'random observation' concerning Spe Salvi, as I have other commitments this afternoon. Apologies for the superficiality of my reading of this document.
Firstly, Amy Welborn links to John Allen on Spe Salvi. He outlines the inital positive welcomes and reports the concerns of the decidedly "progressive" group 'Wir Sind Kirche':

The deliberately wide appeal of Spe Salvi does not mean that early reaction has been uniformly positive. The “Wir Sind Kirche” statement, for example, posed three critical questions about the encyclical:
• Why doesn’t it rely more on Gaudium et Spes, or “Joy and Hope,” the Pastoral Constitution on the Church and the Modern World from the Second Vatican Council (1962-65), which has long been a sort of charter document for the reform wing of Catholicism?
• Why doesn’t the pope ask whether the current structures and disciplinary systems of the church actually promote an atmosphere of hope?
• Will this encyclical generate real hope for progress towards ecumenical reunion?

It's the first of these questions that interests me most. It's striking that Pope Benedict XVI doesn't seem to refer to the Second Vatican Council or its documents at all in the Encyclical. (Take note of that - it could be an interesting trivia question at the theological dinner table.) In particular, he doesn't refer to Gaudium et Spes, the Council's Pastoral Constitution on the Church in the Modern World. Why he doesn't would make an interesting study. Two reasons spring to mind and seem worthy of further investigation. Firstly, I seem to recall that Fr Ratzinger as peritus (theological expert) at the council was not enthusiastic about this document and was, I think, of the opinion that much of the second part of the document did not deserve to be part of a Pastoral Constitution (the most important sort of document issued by the Council.) Secondly, it might be that the whole issue of eschatology was not tremendously well dealt with by the Council and this document Spe Salvi reflects a more integrated and mature expression of the magisterium on eschatological matters. I should make clear that these are just my off-the-cuff speculations at the moment... I haven't given the matter much thought and am very much open to correction.
It is worth noting that he does draw on the Catechism of the Catholic Church in several places, and his drawing on the thought of Henri de Lubac so one could hardly accuse the Holy Father of neglecting those positive theological fruits of the Council and the Ressourcement movement. Indeed, one hopes that this encyclical will provoke a renewed interest in eschatology drawing on de Lubac's recognition of the social dimension of salvation and an honest appraisal of whether we take the reality of the Last Judgement seriously. I know that there are some of a more scholastic bent who are not fans of de Lubac, but I think he has something important to say on this issue. The idea of salvation being based around a me-and-Jesus axis does not do justice to the ecclesial dimension to salvation, and, for example, the Augustinian idea of our salvation as part of the Church which he describes as the Totus Christus or whole Christ.
Finally, I think this encyclical deserves particular attention for the manner in which it manages to incorporate some pretty serious biblical exegesis and modern philosophy in a fairly accessible manner.

Let us will against ourselves, for ourselves...

St Augustine in De Trinitate XIII, telling us what power we should wish for:

For whereas two things make a man blessed, as we have argued above, to will well, and to be able to do what one wills, people ought not to be so perverse, as has been noted in the same discussion, as that a man should choose from the two things which make him blessed, the being able to do what he wills, and should neglect to will what he ought; whereas he ought first to have a good will, but great power afterwards. Further, a good will must be purged from vices, by which if a man is overcome, he is in such wise overcome as that he wills evil; and then how will his will be still good?
It is to be wished, then, that power may now be given, but power against vices, to conquer which men do not wish to be powerful, while they wish to be so in order to conquer men; and why is this, unless that, being in truth conquered, they feignedly conquer, and are conquerors not in truth, but in opinion? Let a man will to be prudent, will to be strong, will to be temperate, will to be just; and that he may be able to have these things truly, let him certainly desire power, and seek to be powerful in himself, and (strange though it be) against himself for himself. But all the other things which he wills rightly, and yet is not able to have, as, for instance, immortality and true and full felicity, let him not cease to long for, and let him patiently expect.