When Eternity is at Stake

This reflection was written by the Carthusian, Dom Louis Rouvier. It really allows us to take a peak into some Carthusian gems concerning our Blessed Lady. There is some namedropping in this writing which gives us a rare opportunity to read about some Carthusians who have had personal experiences with our Blessed Mother. Unless we were in the Order, these are monks that otherwise we probably would never hear of. Most likely, Dom Louis Rouvier’s intention was that this was to be shared only with his own and other Carthusian Houses. But his thoughts here have found their way outside of monastery walls. There is one name, however, that is mentioned who has some accolades outside of the Order, and that is Dom Henry Kalkar. He was also a writer in the Carthusian Order and was the Prior of several Charterhouses in Germany. He died at 80 years of age in the year 1408 where he was serving as Prior of Cologne. Dom Louis Rouvier, in this writing, also shares some Carthusian prayer customs. The main theme of this reflection is death, and how a strong devotion to our Lady doesn’t come to full fruition until that most mysterious moment of transition from this life into eternity.

“In me is all grace of the way, and of the truth; in me is hope of all life and virtue” (Ecclesiasticus 24:25). These words the Church puts on the lips of our Lady in her Office that we say every day. It is at death and only at death that devotion to Mary receives its final fruit. Thus it is particularly with this moment in view that we address to the Queen of Heaven our most ardent entreaties. Holy Mary, Mother of God, pray for us… now… and at the hour of our death.

In our Carthusian liturgy, five times a day, in the hymn of her Office, the… religious repeat to the most powerful Protectress of the dying, the words:

Per tuum, Virgo Filium,
Per Partem, per Paracletum,
Adsis prœsens ab obitum,
Nostrum muni exitum.

O Virgin, by your Son,
By the Father, and the Holy Spirit
Receive our last breath
And protect us at our departure from this world.

What has been her response to a plea made to her name of all that is dearest to her heart?

In this prayer, so frequently renewed, is largely the secret of the interior peace which most always surrounds the death of a Carthusian. Often enough in the course of the ages, God has revealed by exterior signs the efficacy of this assiduous recourse to her who is called Consoler of the Afflicted (Litany of Our Lady).

First, there is the incident recorded in our annals of the professed monk of the Charterhouse of Vallis Christi in Spain, Dom Giles de Bidon, who had the happiness of leading two Moslems to the Christian faith. As he lay dying, a third follower of the Prophet, whom he had tried in vain to convert, entered his cell. The good monk earnestly recommended him to our Blessed Lady, who at that moment had appeared to him to announce his approaching death. Suddenly, touched by grace, the follower of the Prophet asked for baptism, and Dom Giles breathed his last breath in a rapture of gratitude for the supreme consolation granted him (Le Vasseur: Ephemerides, Volume II).

Dom James Saline of the Charterhouse of Porta Cœli, near Valencia, loved to address his Mother often with this greeting: Salve, Sancta Parens (Introit of the Mass of Our Lady). Now, three days before he died, it being a Wednesday, when the community had gathered around him to assist him with their prayer, he said: “Do not be anxious, dear Fathers, I shall not die until next Saturday when you are singing the Salve, Sancta Parens.” And so it came about. At the Introit of the conventual Mass, it being the Mass of Our Lady, as the first words of the Introit were being sung, the soul of the Father took flight (Le Vasseur: Ephemerides, Volume III).

Dom Cyril Abendaño, a monk of Vallis Christi, after receiving the Last Sacraments, was transported in spirit, as he himself related after coming out of his rapture, to the Spring called Ribas, which gushes forth at the foot of a mountain, at the summit of which is found a grotto where there is a statue of the Madonna. “Our Lady of the Grotto,” he said, “purify me in the fountain.” At that, he came to himself, filled, as he said, with heavenly consolations. And as he lay dying, he had the strength to sing the Salve Regina, and the prayer Sub tuum præsidium (We fly to thy protection, O holy Mother of God). His last prayer was: “O Maria, absque peccati originalis labe concepta… O Mary, conceived without sin.”

O most beloved Mother of the Carthusians, continue to grant to the sons of Saint Bruno your assistance at the hour when their eternity is at stake. Extend to all the Houses of the Order the favor which you declared to a novice of the Charterhouse of Montrieux. “I promise,” you told him, “the religious of this House that they will all enjoy in their last moments the perfect purity of conscience, and that they will fall asleep with tranquility and in peace” (Molin: Historia Cartusiana, Volume I). For all our brethren still suffering in exile, we address to you, O heavenly Mother, this prayer which you yourself taught to one of your most devout servants, Dom Henry Kalkar: “O Queen of virgins, surpassing Tabernacle of the august Trinity, Mirror of the angels, Ladder of saints, and sure Refuge of sinners – behold our distress, O loving Mother, and pray for us now and in the hour of our death. Amen” (Le Vasseur: Ephemerides, Volume IV).

Our Lord Breathes the Mystic Fire

This wonderful writing is taken from the Encyclical of Pope Leo XIII titled, “Magnæ Dei Matris,” which is a reflection on the Holy Rosary. Pope Leo XIII is often referred to as “The Rosary Pope.” This particular excerpt, however, is about faith. We may not think about this too often but Pope Leo reminds us that faith raises us “above the level of human beings.” Faith, then, is a lofty gift and should not be wasted. Faith holds firmly to those very deep mysteries of God. If we have the gift of faith and exercise it by contemplating these deep mysteries, then, as Pope Leo teaches, “it would be utterly impossible for anyone to meditate on and attentively consider these most precious memorials of our loving Redeemer and not have a heart on fire with gratitude to Him.”

It is mainly by faith that a man sets out on the straight and sure path to God and learns to revere in mind and heart His supreme Majesty, His Sovereignty over the whole of creation, His unsounded Power, Wisdom, and Providence. For he who comes to God must believe that God exists and rewards those who seek Him.

God's eternal Son assumed our humanity and lived before us as the Way, the Truth, and the Life; our faith must embrace the deep mysteries of the Trinity and the Incarnation of the only-begotten Son. In fact, this is eternal life: that they may know You, the only true God, and Jesus Christ, Whom You have sent.

God gave us a most precious blessing when He gave us faith. By this gift we are not only raised above the level of human things, to contemplate and share in the divine nature, but are also furnished with the means of meriting the rewards of heaven.

Therefore the hope is encouraged and strengthened that we shall one day look upon God, not in the shadowy images of His creatures, but in the fullest light, and shall enjoy Him forever as the Supreme Goodness.

Faith without works is dead because faith draws its life from charity and charity flowers forth in a profusion of holy actions. Thus the Christian will gain nothing for eternal life from his faith unless his life is ordered in accordance with what faith prescribes. What shall it profit, my brethren, if a man says he has faith, but has not works? Shall faith be able to save him?

A man of this sort will incur a much heavier rebuke from Christ the Judge than those who are, unfortunately, ignorant of Christian faith and its teaching. Unlike the former, who believes one thing and practices another, they have some excuse or at least are less blameworthy, because they lack the light of the Gospel.

Contemplation of the mysteries of the faith should bring forth a rich harvest of fruits while the heart is wonderfully enkindled by them to make virtuous resolutions. Now, the work of salvation accomplished by our Lord Jesus Christ is the highest model for us to contemplate.

Almighty God, in the excess of His love for us, takes upon Himself the form of lowly man. He dwells in our midst as one of the multitude, converses with us as a friend, instructs and teaches the way of justice to individuals and to multitudes. In His discourse He is the Teacher unexcelled; in the authority of His teaching He is God. To all He shows Himself a doer of good; He relieves the sick of the ills of their bodies and, with paternal compassion, heals the most serious sickness of their souls.

Those above all whom sorrow troubles or whom the weight of worry crushes, He comforts with the gentle invitation: Come to Me, all you that labor, and are burdened, and I will refresh you.

When we rest in His embrace, He breathes that mystic fire which He has brought to all men. Lovingly He imbues us with the meekness and humility of His own Heart. That, by the practice of these virtues, we may share the true and solid peace of which He is the Author: Learn of Me, because I am meek and humble of Heart; and you shall find rest for your souls.

Christ, in return for that light of heavenly wisdom and that stupendous abundance of blessings which only He could merit for mankind, He suffers the hatred of men and their most atrocious insults; and, nailed to the Cross, He pours out His Blood and yields up His Soul, holding it to be the highest glory to beget life in men by His death.

It would be utterly impossible for anyone to meditate on and attentively consider these most precious memorials of our loving Redeemer and not have a heart on fire with gratitude to Him. Such is the power of a faith sincerely practiced that, through the light it brings to man's mind and the vigor with which it moves his heart, he will straightway set out in the Footsteps of Christ and follow them through every obstacle, making his own a protestation worthy of a St. Paul: Who then shall separate us from the love of Christ? Shall tribulation, or distress, or famine, or nakedness, or danger, or persecution, or the sword? I live, now not I; but Christ lives in me.

The First to Recognize the Lord

On this day, the feast of Saint Andrew the Apostle, this reflection is excerpted from Saint Peter Damian. It focuses mainly on Saint Peter, the first among the apostles in rank, and his brother Saint Andrew, the first to recognize Jesus. Saint Peter Damian teaches us to follow in the path of these two great apostles: the path of self-surrender, of letting go of worldly goods to seek the treasures of heaven, and finally, something which no one escapes this life without experiencing – suffering.

Dear brothers, today we are enlightened by the feast of Saint Andrew. In the dark mist and cold of winter, this celebration surrounds the soul with the beautiful weather of serenity. If the inclement weather numbs us from the cold outside, the announcement of victory makes us such brave warriors of fire. Andrew encourages generous hearts to arm themselves for spiritual battle and spread the flame of divine love in the hearts of the brave soldiers of Christ.

The noblest martyrdom we can suffer is surely the one that made our holy Redeemer the Chief of martyrs. In His divine plan, He had died as did Peter and Andrew, by the torture of the Cross. They are separated from the other apostles, although all of them have the same power and the same dignity. The Cross, which administered the scepter to the King, then led the two soldiers to their reward.

Note the blessed relationship of the two brothers: Originating from the same race and coming together for life, Peter and Andrew entered into eternal bliss through the same martyrdom. Both distinguished on earth, and in heaven have the same eminent nobility.

Here on earth are the children of John; in heaven are the children of the Cross. Separating them with death from this earthly life, the Cross opened for them a new birth, gloriously triumphant among the citizens of the New Jerusalem.

According to the testimony of the Gospel, the second in the list of the apostles, was the first to recognize the Lord. Saint John in fact says: one of the two who heard John speak and followed him was Andrew, the brother of Simon Peter. And the text adds that he met up with his brother Simon and said: “We have found the Messiah, which is, being interpreted, the Christ. And he brought him to Jesus” (John 1:41-42). Andrew was the messenger of a great mystery: he had found the One that all the saints have eagerly waited for since the beginning of time but never could see.

The King of Glory Who had come to fight alone, marching to war, gradually enlisted soldiers. Christ came to free man captured under the tyrannical yoke of the devil and call them to liberty.

He came to snatch His people from the yoke of Pharaoh, to guide and lead them with a strong Hand to the land flowing with milk and honey.

Coming into this world, Christ did not choose collaborators from illustrious men or gallant warriors; neither did He choose philosophers but simple fishermen struggling with their nets, because His victory depended solely on His divine power, and not human strength.

The destruction of Jericho had foreshadowed the victory of Christ. The mighty walls of that city did not collapse under the blows of war machines, but by the cheers of the people and the sound of trumpets.

With a sign from the Lord, the holy apostles Peter and Andrew did not hesitate to abandon all they had in order to convert worldly goods into heavenly treasures. They abandoned visible property for the invisible. They turned their backs on what they had to tend to and turned towards what they hoped for. They are on their way to the Kingdom through suffering and will rise to the joys of eternal life by passing through the Cross.

Andrew did not seem jealous of the primacy of Peter, although he had preceded him in faith.

The Master of heaven has placed us under the precept of self-denial – this is the rule of true humility – that we follow the right path. In those early disciples, who became doctors of the world, Christ has given the model of all virtues. Thus, until the consummation of the world any faithful soul can direct their gaze towards them and imitate them.

We follow these rivers from which flows life until we reach the Source. We walk behind the soldiers to meet the King, Jesus Christ, our Lord, Who reigns with the Father and the Holy Spirit. Amen.

The Shining Model of Chastity and the Ideal Form of Virtue

On Saturday, a day in which the Church traditionally honors Mary, comes this excerpt from Saint Ambrose’s treatise titled, “De Virginibus.” It is written for those living the life of virginity, with our Blessed Lady being presented as the perfect model. But this treatise goes far beyond that. It is also a wonderful reflection on the virtues of Mary, offering some gems for one's interior life. And there’s more: this treatise may also add to and enhance one’s meditations on the Holy Rosary, most especially the Joyful Mysteries. As the text itself proclaims, our Blessed Mother's life “is an education for all.” As we prepare to enter into the season of Advent, and the expectation of the Savior, it's not a bad idea to re-visit the Annunciation; and Saint Ambrose does that for us here.

Let Mary’s life for you be an image of virginity itself, as from a mirror, the shining model of chastity and the ideal form of virtue. Take, then, the existential life of Mary as an example, as the perfect model, showing you what you need to correct, and keep in you.

Mary was chosen by the Holy Spirit, who is visited by an angel, which is told by the evangelist. Why delay about details? How her parents loved her, strangers praised her, and her worthiness that the Son of God should be born of her.

When the angel entered, he found her at home, in the inner room, without company, that no one could distract her attention or disturb her. In fact, she did not even desire the company of women, who had the companionship of good thoughts. Indeed, she seemed so much less alone when she was alone, for how could she be alone, and how could she be isolated, who had with her so many books, so many archangels, so many prophets?

When the angel salutes Mary, she remains silent, but when addressed she answered. Initially, she feels troubled, but then promises to have done to her the words of the angel.

Scripture depicts Mary as modest towards her neighbors. She became even more humble when she realized she was chosen by God, and immediately goes to her cousin in a mountainous area. She did not go there to see the evidence adduced by the angel, because she had already believed in his prophecy. The sacred text says in fact: “Blessed are you who have believed” (Luke 1:45).

Mary remains with Elizabeth for three months. In such an interval of time, it is not faith that is being sought, but she shows kindness to her cousin. And this was after the child leapt for joy in Elizabeth when greeting the Mother of the Lord. Thus John expressed an affection that exceeds the natural rate. Many miraculous signs came one after another: the barren will give birth, a Virgin conceives, a mute regains his speech; there is the Adoration of the Magi, the expectation of Simeon, the stars gave notice. Mary, who is moved by the angel’s entrance, is not shaken by these miracles. The text says that she kept all these things in her heart (cf. Luke 2:19).

Although the Mother of God, Mary wants to learn the precepts of the Lord God; and she who brought forth God yet desired to know God.

Every year she went to Jerusalem for the Passover with Joseph. Why do you go with him? For a virgin, modesty always accompanies all the virtues. It is so inseparable from virginity, that this cannot exist without that. Thus, Mary did not even go to the temple without the guardian of her modesty.

Mary shines in the true image of virginity. Her life alone is an education for all. There is a proverb which says: “If the author does not displease us, let us make trial of the production, that whoever desires the rewards of Mary may imitate the example.” How many virtues shine forth in one Virgin: the confidentiality of modesty, the emblem of faith, the service of devotion, the Virgin within the house, the companion for the ministry, the Mother at the temple.

What a triumph in the heavens, what a great joy of jubilant angels, when she is found worthy of living in heaven, after living a heavenly life in this world. Then Mary, with her timbrel, will stir up choirs of virgins who sing to the Lord, because they have crossed the seas of this world without suffering the storms. Then, each shall rejoice saying: I will go to the altar of God, to God Who makes my youth glad; and, I will offer unto God thanksgiving, and pay vows to the Most High.

Blessed Virgin, I will not hesitate to say that you have access to the true altar of God, for you yourself are the altar in which Christ is daily offered for the redemption of the body, which is the Church.

For if the virgin's body is a temple of God, what is her soul, which, the ashes, as it were, of the body being shaken off, once more uncovered by the hand of the Eternal Priest, exhales the vapor of the divine fire.

Blessed Virgin, you emit a fragrance through divine grace as gardens do through flowers, temples through religion, altars through the priest.

Seeking to Pierce the High Cloud of Unknowing

This particular piece is from “The Cloud of Unknowing,” familiar to many as an anonymous latter half of the fourteenth century work on Christian mysticism. If you’re familiar with the various English versions, you might find this a bit unique. I translated it from Italian, even though it is a Middle English work; and I think it translates a bit more contemplative/monastic friendly, so to speak. I hope you enjoy it! The final two small paragraphs in this post are from the follow-up work and is believed to have been written by the same author. This work is titled: “The Epistle of Privy Counsel.” Remaining fixed on God is never easy and the final two paragraphs briefly address this.

In the Gospel of Saint Luke it is written, that our Lord was received in the home of Martha, the sister of Mary. While Martha is preparing lunch, Mary sits at the Feet of the Master. While listening to His Word, she does not behold the business of her sister, although her business was full of goodness and holiness, for truly it is the first part of the active life.

Mary does not yet even behold the preciousness of the sacred Body of Christ, nor of the human gentleness of His Voice and His words, even though this indicates progress, as this is the second part of the active life and the first part of the contemplative life.

What’s interesting is the supreme wisdom of Mary in the Lord’s Divinity, although veiled by the words of His Humanity, she beheld with all the love of her heart. Despite what she sees or hears from what is being done around her, she sits at the Feet of the Lord without batting an eyelid. In her privy, a secret longing for love and many sweet impulses, she seeks to pierce the high cloud of unknowing that stands between her and God.

I will say this: there never has been and never will be in this life a creature, however pure and ecstatic in contemplating and loving God, who has not always had between himself and God, this cloud of unknowing so lofty and mysterious. Precisely in this cloud Mary was occupied with many secret eruptions of His love. And why? Because it is the best part of contemplation, that there may be more holiness in this world. She would have left the world for this occupation; so much so that her sister Martha complained about her to our Lord and begs Him to tell her to get up and help her, and not to leave her alone in doing all the serving. Mary is sitting, not saying a word. She shows no sign of resentment or protest against her sister, for any complaint she could make. And no wonder: Mary was busy doing other work, of which Martha did not realize. Therefore she hadn’t the time to listen to her, nor to respond to her complaints.

You see, my friend, all that happened between the Lord and the two sisters is an example for what will be until the day of doom, both actives and contemplatives will be in the Church.

Charity is only the love of God for Himself above all creatures, and to love our neighbor as ourselves, for love of God should not be understood otherwise.

In this work, God is loved for Himself, and above all creatures, because in essence this work is nothing but a pure desire directed unto God for Himself, and Him alone.

Yes, I called it a pure desire because from this work comes into being a true contemplative who does not expect relief from fatigue or an increase in reward. In short, he asks for nothing more from God and does not care anymore about his pain or bliss; his only concern is the will of Him Whom he loves. Thus it seems in this occupation that God is loved for Himself, perfectly and above all creatures.

Experience shows that in the second commandment of charity: that of relating to others is also perfectly fulfilled. How is this possible? The true contemplative does not take into account any particular person whether that be, relative or stranger, friend or foe. All men are his brothers and no one is a stranger. He comes to regard as his dear friends those that cause him pain and suffering, and feels compelled to will them as much goodness as his homeliest friend.

You may say: All I feel is toil and pain, not rest. On the one hand, my faculties hound me to give up this work and I will not. On the other hand, I long to lose the experience of myself and I cannot. If this is rest, I think it is a rather odd kind of rest!

Yes, I know it is painful and toilsome. And yet I call it rest. Persevere in it with humility and great desire, for it is a work which begins here on earth, but will go on without end into eternity.

To all U.S. readers...

HAPPY THANKSGIVING!

Consumed by Love in Imitating the Passion

Today on the Carthusian calendar is the feast of Blessed Béatrice d’Ornacieux. At the very young age of thirteen she joined the Carthusian Order and became a nun of the Order at Parménie where her novice mistress was another well-known Carthusian, Marguerite d’Oingt.

Béatrice was subject to demonic torments and often was attacked with impure illusions and nightly fantasies which included seeing dangerous animals and hearing frightening sounds. Like anyone would do in these types of occurrences, she pleaded with God to be delivered from these attacks and even asked Him to be taken from this earth. Her prayers received a miraculous response with a Voice that said: “Receive the consolations that I give you and do not refuse the sufferings that I send you.” After that encounter she was able to completely surrender herself to the will of God.

Béatrice was intensely in love with Jesus Christ and lived a life of penance in order to follow Him in His sufferings. In response to her love, Jesus gave her the wonderful gift of possessing an intimate knowledge of Himself but she would, however, later experience the “dark night of the soul” in which she felt completely abandoned by the Lord. This caused her great suffering. After that period of refinement she once again regained full intimate union with Jesus, a union that would never again be interrupted.

In the year 1300, Béatrice was the foundress and Prioress of a new monastery at Eymeu where she continued to live in holiness until her death in 1309.

When the Carthusian Order gave up the monastery at Eymeu, Béatrice’s relics were moved to Parménie. An uprising of the Albigensians caused the nuns to flee Parménie. Shortly after, the monastery was burned down and Béatrice’s relics were lost. In the seventeenth century her relics were found and in the year 1697 pronounced authentic by a Cardinal of that region. Later, in the year 1839 the relics were once again inspected by the Bishop of Grenoble and thirty years later in 1869 Pope Pius IX gave permission for her feast to be celebrated by the Carthusian Order.