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Letter 72, 2024, Sun, Dec 15: Found it

I begin again after seven years, because today I found something I had been looking for for these past seven years.

Seven years ago, in late 2016 or early 2027, I visited my father, William, at his home in Connecticut, and he gave me the book pictured above, The Spirit of the Liturgy (2000), by Joseph Ratzinger.

“Take the Ratzinger book on the liturgy,” he said, as I prepared my bags to depart. “It will be one less item to sort through when the time comes…” Born in 1926, he had just turned 90.

So, on June 3, 2017, seven and a half years ago, I began to write about this book.

In Letter #29, June 3, 2017: The Spirit of the Liturgy (link), I wrote:

“My copy of The Spirit of the Liturgy contains many of my father’s notes on the text, some summaries, some underlinings, some observations… So my intention is to read through the entire book, and all of my father’s notes, and to write a commentary on the book, but also on his notes. In the process, I hope to come to a clearer understanding of the nature and meaning of the Catholic liturgy, and at the same time, to understand better the mind of Joseph Ratzinger, and of my own father. In a profound sense, then, this commentary will also be a type of exploration of my own relationship to two very different men who have influenced me deeply.”

Then I wrote: “To be continued.”


For a few days, I did continue, writing these articles:

June 4, 2017, Letter #30, 2017: Sunday, the Feast of Pentecost, The Spirit of the Liturgy, Preface (I do not find a link to this letter on our website(!), but I still find the letter in my old email; the letter dealt with the Preface of Ratzinger’s book; since I have no link to this letter, I quote a bit of it below)

June 5, 2017, Letter #31, 2017: The Spirit of the Liturgy, #3 (link) This letter dealt with the first pages of Ratzinger’s book

June 6, 2017, Letter #32, 2017: The Spirit of the Liturgy, #4(link); this letter dealt with reader’s responses to my previous letter, dealing with the first pages of Ratzinger’s book; I also cited Pope Francis at the beginning of this letter, saying this: “I am convinced that his (Don Luigi Giussani’s) thought is profoundly human and reaches man’s innermost longings. I dare say that this is a most profound, and at the same time understandable, phenomenology of nostalgia as a transcendental fact. There is a phenomenology of nostalgia, nóstos algos, feeling called home [Note: literally, “the longing for the return”] the experience of feeling attracted to what is most proper for us, most consonant with our being. In the context of Fr. Giussani’s reflections, we encounter instances of a real phenomenology of nostalgia [of “the longing for the return”].” —Jorge Mario Bergoglio, now Pope Francis, April 27, 2001, at the Buenos Aires International Book Fair, the largest in South America, presenting the Spanish edition of Don Giussani’s book L’attrattiva Gesù [The Attraction That Is Jesus]

June 8, 2017, Letter #33, 2017: The Spirit of the Liturgy #5 (link); this letter dealt with pages 16, 17, 18 and 19 of the book; and I ended, as usual, with a “to be continued”


But I did not continue.

As so often, I had made a promise, but did not keep it.

Not, I think, because I did not want to keep it, but because I did not want to keep it enough.

For some reason, I left off my series of letters on Ratzinger’s book, and on my father’s notes and commentaries on the book.

Life, I suppose, intervened.


But I always remembered one page of Ratzinger’s that I had read, a page that had struck me, and so from time to time I picked up the book, and looked for that page.


The problem was, in my memory, the page was toward the end of the book.

But the page was actually in Chapter 2 of the book, pages 24 to 34.

The page was actually page 28.

And page 28 had, in fact, been marked by my father with a grey sticker which he had pasted onto the page.

But, over time, that sticker had been folded over, so it no longer stuck out of the book…

So I would pick up the book and, relying on my false memory, start at page 200, or later, at page 150, or later, at page 100, and finally, at page 50, and I would seek that page, but never found it.

Only today, I woke up and said, “for Gaudete Sunday, I will start, this time at the very beginning, and read until I find the page.”


I did this in part because I received a text message during the night from a friend and fellow pilgrim, to whom I had expressed my weariness with regard to covering the Vatican.

“Many uncertainties makes what you do rather hard,” my friend wrote, “but you must keep going as your mission is nowhere near its end. In Christ and Mary. (name)”


And reading from the beginning, after about half an hour, I came across these words, at the bottom of page 27, then throughout page 28, — the words I had been seeking:

“Once again we face the question: What is worship?

“What happens when we worship?

“In all religions sacrifice is at the heart of worship.

“But this is a concept that had been buried under the debris of endless misunderstandings. The common view is that sacrifice has something to do with destruction.It means handing over to God a reality that is in some way very precious to man.

“Now this handing over presupposes that it is withdrawn from [here page 27 ends and page 28 begins] use by man, and that can only happen through its destruction, its definitive removal from the hands of man.

“But this immediately raises the question: What pleasure is God supposed to take in destruction?

“One answer is that the destruction always conceals within itself the act of acknowledging God’s sovereignty over all things.

“But can such a mechanical act really serve God’s glory?

“Obviously not.”

[And here follow the words I had remembered, and had sought for, off and on, for seven years…]

“True surrender to God looks very different.

“It consists — according to the Fathers, in fidelity to biblical thought — in the union of man and creation with God.

“Belonging to God has nothing to do with destruction or non-being: it is rather a way of being.

“It means emerging from the state of separation, of apparent autonomy, of existing only for oneself and in oneself.

“It means losing oneself as the only possible way of finding oneself (cf. Mk 8:35; Mt 10:39)

“That is why St. Augustine could say that the true ‘sacrifice’ is the civitas Dei [“the city of God”] that is, love-transformed mankind, the divinization of creation and the surrender of all things to God: Goad all in all (cf. 1 Cor. 15:28)

“That is the purpose of the world.

“That is the essence of sacrifice and worship.

“And so we can now say that the goal of worship and the goal of creation as a whole are one and the same — divinization, a world of freedom and love.

“But this means that the historical makes its appearance in the cosmic.

“The cosmos is not a kind of closed building, a stationary container in which history may be chance take place.

“It is itself movement, from its one beginning to its one end.

“In a sense, creation is history.”


Now, there is much more here, much more to study and understand.

But, essentially, what Ratzinger seems to have meant is that our lives are liturgical, and our choices are part of our worship, and the goal of this worship is the surrender of all things to that supreme reality which is the good, loving, holy God, and in so doing, to help to divinize creation.

“That is the purpose of the world.”

(to be continued)

Addendum

A quotation from Letter #30, from June 4, 2017:

A Book that Becomes a Pilgrimage

The face of Jesus is the final end of our search.

To see Him, and be seen by Him.

I can say it now, from the beginning.

But we still must travel from here to there, to come to the place where we may see Him.

(…)

How can this be, if our eyes are made only for, attuned only to, a material, photon-lit, light-wave mediated, reality?

The answer, of course, is that we must be given new eyes with which to see, and new minds with which to understand…

That is our quest, then — to place ourselves in a condition, in a place or state, where we may be transformed by the renewing of our minds, and of our eyes, so that we may see and understand things impossible for purely material or earthly eyes and minds to see or understand.

Fundamentally, the faculty of seeing, the ability to see, spiritual things is the result of… a gift.

A gift given freely, but for which we must in some way prepare ourselves.

(…)

=================

What is the glory of God?

“The glory of God is man alive; but the life of man is the vision of God.” —St. Irenaeus of Lyons, in the territory of France, in his great work Against All Heresies, written c. 180 A.D.

https://insidethevatican.com/news/newsflash/letter-72-2024-sun-dec-15-found-it/

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Greetings, Fellow Pilgrims!

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From St. Augustine to St. Bernadette --whose visions of Mary led to decades of holy pilgrimages by the faithful --and from Archangel Michael, defender of good in the face of evil, to Asmodeus--the three-headed demon of lust, temptation, and destruction--this history of the saints and spiritual creatures is, in many respects, a history of the world.

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Pope Francis Cries Out: “Immediate Ceasefire on All Fronts!”
As the Gaza war bleeds into Lebanon, the Church labors to stop further escalation

By Christopher Hart-Moynihan

“No one wants war but no one can stop it.” 

That was how the Latin Patriarch of Jerusalem, Pierbattista Pizzaballa, characterized the situation in the Holy Land recently, after nearly a year of war, in an interview with Vatican News, the official Vatican news agency. What started with a series of terrorist attacks carried out against Israel on October 7, 2023, has after 10 months spiraled into a conflict that is on the brink of expanding — some would say, has expanded — to the entire Middle East. 

The international community has largely stood by while the terrible bloodshed that broke out on October 7 has continued and grown worse. Many observers have warned that the conditions are now in place for several possible “worst-case scenarios” to play out, which would embroil the world’s major powers in a new “World War” for the 21st century. These concerns were accentuated by several recent targeted bombing attacks outside of Israel, in Lebanon and in Iran, for which Iran and Hezbollah have vowed to retaliate. As of this writing, a definitive retaliation has not yet occurred. 

Of course, as many analysts have observed, the roots of Israel’s current war with Hamas and the increasingly intensifying dispute with Hezbollah and Iran date back decades, making the current iteration of the conflict exponentially more difficult to resolve. Nonetheless, in recent weeks, various voices in the Vatican have continued to work through diplomatic channels in attempts to prevent the conflict from escalating further. 

The task of Cardinal Pizzaballa is made even more difficult by the fact that Christians on all sides of the conflict have experienced, and continue to experience, suffering and loss. In the first week of August, Israel’s northern neighbor Lebanon, which is both the seat of Hezbollah’s operations as well as the home of several sizable Christian communities — including Orthodox, and Maronite, Syriac and Melkite Catholics — saw panicked crowds pack into Beirut’s Rafic Hariri international airport as people desperately tried to leave the country before the outbreak of further hostilities. 

The panic in Lebanon was brought on by the targeted killings of a Hezbollah leader in Beirut and a Hamas leader in Tehran. Airstrikes by the Israeli Defense Forces (IDF) killed Fuad Shukr, the Hezbollah commander, on July 30 in Beirut (upper left), and Ismail Haniyeh, the leader of Hamas’ political arm (here), in Tehran on July 31. In response, Hassan Nasrallah, the longtime leader of Hezbollah, stated, “After the assassination of Haniyeh, Iran finds itself obliged to respond. After the assassination of Fuad [Shukr], Hezbollah finds itself obliged to respond.” 

As of this writing, nearing the middle of August, a military response by Iran and/or Hezbollah, of the type that would definitively usher in a wider war, has not yet occurred. However, multiple signs seem to indicate that such a response is imminent. In recent days, Russian military officials have visited Iran and the United States Navy has begun to position warships off the coast of Israel and in the Arabian Sea and the Persian Gulf, to the south of Iran. An escalated conflict could quickly entangle the two superpowers, who are already fighting a shadow war in Ukraine. Meanwhile, the U.S. State Department issued an updated travel advisory for Lebanon on July 31, advising all Americans, “Do Not Travel to Lebanon due to rising tensions between Hizballah [Hezbollah] and Israel. If you are in Lebanon, be prepared to shelter in place should the situation deteriorate.” 

The trust between Pope Francis and Latin Patriarch of Jerusalem Pierbattista Pizzaballa dates back to the beginning of the pontificate. Here, Pizzaballa whispers into the Pope’s ear on May 26, 2014, more than 10 years ago, when Pope Francis visited Israel to commemorate the 50th anniversary of the historic 1964 encounter in Jerusalem between Pope Paul VI and the Ecumenical Greek Orthodox Patriarch, Athenagoras (Photo Grzegorz Galazka)

At his August 7 General Audience, Pope Francis once again called for de-escalation. “I pray that the sincere search for peace will extinguish strife, love will overcome hatred, and revenge will be disarmed by forgiveness,” Francis said, reiterating his long-standing appeal for an end to the violence. He added, “I reiterate my appeal to all parties involved to ensure that the conflict does not spread and to immediately cease fire on all fronts, starting from Gaza where the humanitarian situation is extremely serious and unsustainable.” 

In his interview with Vatican News at the end of June, Pizzaballa alluded to the increasing risk of a wider war, stating, “The internal debate exists in Israel and also in Lebanon: no one wants war but it seems that no one can stop it, and this is the problem. Of course, if the northern front were to open, it would certainly be a tragedy, especially for Lebanon, which risks becoming another Gaza, at least in the southern part. I am not an expert in military matters, but the landscape remains very tense, always on the verge of further escalation.” Discussing the impact of the war specifically on the Christian community, he added, “Christians are not a separate people, they live what everyone else lives. We know the situation in Gaza, unfortunately, but it is also very problematic in the West Bank, especially from an economic point of view. There is a situation of paralysis, work is scarce or non-existent, and this makes the prospects of emigration increasingly attractive, unfortunately especially for Christians.” 

Amidst the chaos and uncertainty, one thing is abundantly clear: this war, thus far, is a human tragedy on a massive scale. While the eyes of the world shift towards Iran and Lebanon, ten months of Israeli efforts to eliminate Hamas have led to at least 39,965 dead and 92,294 wounded, according to U.N. estimates as of August 13. An estimated 1,139 people were killed in Israel during the Hamas-led attacks on October 7, and more than 200 were taken captive. In addition, there now exists “a full-blown famine” in the north of Gaza (according to Cindy McCain, director of the World Food Programme), while Hamas continues to be operational. In the months since the October 7 attacks, millions more have been left without water, electricity, and food. 

During a lecture he gave to the College of Europe in Natolin (located near Warsaw, Poland) in mid-May, Pizzaballa made several interesting observations about the nature of the conflict, and how it affects his leadership and actions as Patriarch. “The Latin Patriarchate of Jerusalem… has jurisdiction over Israel and Palestine, the two conflicting parties. I have Catholics who are Israelis, Catholics who are Palestinians. Some Palestinian Catholics are under the bombs and others are serving in the Army, bombing. And this brings tensions also within our church community.” 

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