Saint Michael, The Angel of Religion

The new esoteric fashions that are springing up to fill the void left by the retreat of Christianity and the forgetfulness of the sacred, feature angels who supposedly connect us to invisible energies. Far removed from such figures, and far from maintaining our tendency towards egocentricity, the Archangel looks upwards, and invites us to do the same. Saint Michael teaches us to rediscover our sense of God. Abbé Paul Roy introduces us to this Archangel, whom we can only invoke more fully if we know him better.

After the centuries of Enlightenment, rationalism, scientism and faith in progress, our era marks a return to the sacred. Alas, the eclipse of the religious has not come to an end—rather than returning to the faith of the ancients, people remain radically modern, willing to do anything but acknowledge themselves as heirs, and prefer to build their own spirituality. Consciously or unconsciously, most are joining the ranks of what used to be known as the New Age, and what some today refer to as magical thinking. Esotericism is on everyone’s lips, attracting many souls clumsily in search of God.

Angels, spiritual beings halfway between man and heaven, are making a strong comeback in the contemporary imagination. A quick search on the Internet, however, leaves us wondering about the contemporary conception of angelic spirits: angels—in particular the “72 guardian angels”—seem to have become a means of connecting to energies and to an invisible world in which we are bathed without being aware of it, of developing our capacity for empathy and personal creativity.

This is reminiscent of the emanatist doctrine of the Platonists, who saw man as a quasi-divine being fallen to earth and enclosed in matter, separated from the original One by a ladder of intermediate beings, to be traversed in an upward direction, by illumination, to return to fundamental harmony. Thus conceived, angels are no longer ministers or auxiliaries of God, but obstacles in man’s relationship with the true God. Like the esoteric doctrines that flourish everywhere today, they lead our contemporaries down blind allies, distracting them from the profound religious quest for the true light that leads to a profound change of life.

A Powerful Defender

We have come a long way from the true nature of angels, and the figure of their prince, Michael. Far from keeping us in the egocentric attitude that characterizes modern religiosity, the archangel looks upwards, and invites us to do the same. Mi-ka-El, in Hebrew: “who is like God.” His name is a program. Saint Michael is an effective intermediary, a powerful defender of the human race, but a messenger who steps aside, so that man can once again be directed towards his Creator. The archangel thus appears on mountain tops—theophanic places par excellence in the Old Testament—to remind us that his role is none other than that of a hyphen, a signpost.

From Mont Gargan to Mont Tombe, now Mont-Saint-Michel, the sanctuaries where the Prince of Angels is venerated are invitations to contemplation of celestial things. The Prince of Angels is named in the Old Testament as the one who fights for the people of Israel (Dan 10:13), the “one of the chief princes.” In the Epistle of Jude (Jude 9), he is mysteriously designated as the one who disputed with the Devil over the body of Moses, who expired on Mount Nebo, in sight of the Promised Land, without anyone ever finding his remains. In the Book of Revelation (Rev 12:7), he leads the angels to fight the dragon—despite the latter’s counterattack, he has the upper hand, and from heaven, hurls Satan down to earth.

Saint Michael’s role in the history of the Church does not end there—soon the object of popular veneration in the East (the Copts dedicated up to seven liturgical feasts to him), then in the West (with a few excesses that the authorities were obliged to curb, as witnessed by certain letters of Saint Augustine), he appeared at Mont Gargan in the 5th century; then at the beginning of the 8th to Bishop Aubert of Avranches, to whom he gave an indication, by means of a strong pressure of his finger on his skull (the relic preserved in the church of Saint-Gervais d’Avances still bears witness to this), to build a sanctuary at the summit of Mont Tombe, an isolated rock in the middle of the large sandy bay bordering his diocese.

Centuries later, Christian peoples’ veneration for the Prince of Angels has not waned, and God allowed him to continue to intervene visibly on their behalf. When France found itself in distress, he was the messenger sent to Jehanne, the Pucelle of Domrémy, soon to be the liberator of Orléans. To prepare the children of Fatima for the apparitions of Our Lady, the angel appeared to them three times, taught them to pray and mysteriously gave them Holy Communion. St. Michael’s close relationship with the Eucharist is still visible in the rites of the Mass, where the angel is invoked on numerous occasions—in the Confiteor, in the blessing of incense at the offertory in the traditional Mass, and even in the Roman Canon (implicitly in the Supplication prayer), where the holy offering is even asked to be carried by him to the heavenly altar. On the Last Day, Saint Michael will again be our intercessor, as well as taking part in the judgment (1 Thess 4:16), as he is often depicted holding the scales that weigh our souls by the weight of their charity.

Saint Michael thus has a dual function, which is an important teaching for our spiritual life: tradition identifies him among the seven angels who stand continually before the face of the Lord (To 12, 15), and his very name is a praise of God’s infinite glory; but the archangel also presents to Him the prayers of pious men (as Raphael presented the prayers and religious acts of old Tobias, cf. To 12, 12), and he willingly serves as a messenger and intercessor.

As a divine sign, Saint Michael shows us that there is no creature too high or distant to condescend to support our misery, since God Himself became man in Jesus. An angelic model, he teaches us to keep our eyes raised to heaven, full of gratitude and admiration for the Divine Majesty, proclaiming with him: “Who is like God?” In a world so far removed from religion and yet so versed in spiritualities, could St. Michael, duly presented and venerated, serve as a bridge to bring our contemporaries back to the unity of truth and faith?


Father Paul Roy is a priest of the Fraternity of Saint-Pierre, and moderator of the site and training application Claves.


Featured: Saint Michael, by Guariento di Arpo; painted ca. 1350.


Orison

An ascent of the soul in search of God, a dialogue, a true encounter, “an intimate friendship in which we often speak alone with the God we know we love,” a test of solitude, diligence, interiority and faith… what exactly is an “orison?”

The word “orison,” unlike many others in the religious vocabulary, has retained its Christian specificity; yet its quasi-synonym “meditation” is used in other religious systems, and even in a context that may be areligious, such as “mindfulness meditation.” There is a kind of irreducibility to the word’s passage outside Christianity. To help us understand this, three traditional definitions of prayer are presented.

An Ascent of the Soul

Following Evagrius, the Fathers teach us that prayer is an ascent of the spirit, or soul, towards God. It is thus an activity that enables us to seek out a transcendent Being beyond the human sphere; but contemporary mentality, which refuses with Kant that God can present Himself to us as an object of knowledge, rejects this claim, stigmatized as a dream of selfishly sought union with a transcendent divine, and opposes it to prophetic prayer, where ultimately it is “man who expresses himself.” However, far from being a contamination of Christian thought by Neoplatonism, this conception of prayer is rooted in the Word of God: man must seek God, but his thoughts are not those of man (Is 55:8).

A Conversation

Prayer is also defined as a conversation with God, a dialogue. It is a relationship between two people: the one who prays and the living God, both transcendent and accessible. The Latins wanted to explain the word orison, derived from the verb orare, from the word, “mouth,” “bone;” even if the etymology is not confirmed by specialists, we can retain the idea: the one who prays speaks, opens his mouth to address God. This is only possible if God has spoken first, revealed Himself. Prayer, then, is a response to God’s first word, the beginning of a conversation. Prayer is thus a face-to-face encounter, so to speak, as Deuteronomy says of Moses (5:4). The mystery of prayer is that, although we cannot see God’s face, we can nevertheless enter into a relationship with Him. Is this not also where He gives us His Spirit, His breath of life? It is a kind of mouth-to-mouth resuscitation for those of us who are drowning—we need his vital breath. In the desert of Egypt, Saint Anthony the Great already understood this, pointing out in his last exhortation that prayer is a kind of supernatural breathing (Life of St. Anthony by Saint Athanasius, no. 91). Pope Francis takes up the image himself: Christians “find an exclusive concern with this world to be narrow and stifling, and, amid their own concerns and commitments, they long for God, losing themselves in praise and contemplation of the Lord” (Gaudete et exsultate, n. 147).

The Secret

In Chapter 6 of Matthew’s Sermon on the Mount, Christ gives us a valuable catechesis on prayer: “When you pray…” You must withdraw, close your door, pray to the Father in secret. You will not see Him, but He, your Father, sees in secret: He will hear you. Your Father knows what is best for you even before you tell Him. Could we not object that, in that case, there is no point in talking to Him? That would be a bit short-sighted, since our very relationship with God, regardless of what He may grant us, is already a great good for man. Dom Guéranger writes in the preface to his Liturgical Year: “Prayer is the first good for man, since it puts him in relationship with God, for there man is in his place before his Creator and Savior.” This is true of all prayer, of petition and thanksgiving, but more particularly of prayer itself.

Time

Saint Teresa of Avila formulated the classic definition: “it is an intimate friendship, in which we often converse alone with the God we know we love” (Autobiography, 8.5; Gaudete et exsultate, n. 149). Solitude, assiduity, interiority, faith—these are the characteristics of interior prayer. We have already seen the dimension of dialogue. Saint Theresa specifies that it should take place in solitude, a faithful translation of the Gospel text mentioned above. Above all, she insists on the frequency of prayer: we must “converse often with God.” Repetition itself shapes our soul, refines its orientation. For it takes time to become accustomed to God, to detach ourselves from the things of the world. And at the same time, we need to give God time to work in us. “The Word of God dwelt in man and became son of man to accustom man to grasp God, and accustom God to dwell in man, according to the mind of the Father,” writes Saint Irenaeus (Adv. haer., III.20.2).. Aristotle had already pointed out that friendship can only be established “when the measure of salt has been exhausted,” i.e., when we have eaten so many meals together that we have emptied the salt shaker. If we want to grow in charity, that divine friendship with God, we need to devote time to it.

Finally, faith. We “converse with the God we know we love” through faith, without feeling or experiencing the charity of God that envelops us and calls us to His intimacy. God is Spirit, and it is spiritually that we go to Him, even if sometimes our very sensibility can be touched. The Spirit prays within us with unutterable groanings, St. Paul tells us (Rom 8:26), and this prayer is not perceptible to the one praying either. St. Anthony the Great said: “Prayer is not perfect when the monk is conscious of himself and of the fact that he is actually praying” (John Cassian, Conference 9:31).

The practice of prayer is intimately linked to God’s self-revelation in Christ. Faced with an absolutely transcendent God, man is called to submission, not to a trade in friendship; in a religious climate dominated by law, he may be content to observe commandments; but if God reveals himself as Father in Christ, then it is a need to seek Him in secret, to take time for Him, to wait for Him.


This meditation is offered by a monk of Fontgombault Abbey. This article comes through the kind courtesy of La Nef.


Featured: Repentance, by Oleg Vishnyakov; painted in 1995.


About Dasha on “Tradition”: The Tears of our Resurrection

Dear friends! Dear participants of the Tradition Festival! Dear founders of the Daria Dugina Prize!

Unfortunately, due to circumstances, I was unable to attend the Tradition Festival this time, although I tried not to miss it before. Tradition is the main word in my life. It became the main and the last word in the life of my daughter, Dasha Dugina.

Only that for which people are ready to sacrifice their lives becomes valuable. Tradition is the highest value. It is what makes the Motherland the Motherland, the people the people, the Church the Church, and culture the culture.

I would like to say a few words about the Creative Award. This is a wonderful initiative. There is hardly a better way to honor her memory. After all, Dasha was the embodiment of creativity. She was a leap into the future. She lived in faith and hope. She was always looking forward and upward. Perhaps, she took it too steeply, as far as “up” is concerned… But her message lives on among us and is only becoming more and more distinct, focused and clear. Her message is an invitation to the Russian future. A future that has yet to come true.

Dasha always thought of herself as a project, as a burst of creative will. She was enflamed by philosophy, religion, politics, culture, and art. She lived so richly, so fully, precisely because she cared about everything. Hence such a range of her interests, her texts, her speeches, her creativity, her endeavors. She wanted very much during her lifetime that Russians would move, that our country and our culture would move from a standstill and take off.

She considered it her mission to live for Russia, and if she had to, to die for Russia. This is what she wrote in her Diaries, Topi i vysi moyego serdtsa (Drown and Rise, my Heart), which we have recently published. Dasha’s second philosophical book, Eskhatologicheskiy Optimizm (Eschatological Optimism) will be published soon—in several languages at once, because Dasha is remembered and loved in the world.

Living for Russia is her message, which should be passed on and on. Dasha’s award is more than a formal encouragement; it is a living vibrating impulse.

We have many wonderful true heroes, warriors, defenders, people of deep soul and pure heart. Some of them gave their lives for the Motherland. Some live with us now. The memory of every hero is sacred. And the memory of Dasha.

The fact is that Dasha is not just a model patriot and citizen, she is also the bearer of an incredible, though not yet fully revealed, only intended (but how intended!) spiritual potential. She sought to embody the grace of imperial Russia, the style of the Silver Age, and the deep interest in Neoplatonist philosophy with which she burned. Sincere and heartfelt Russian Orthodoxy and geopolitics. Modern avant-garde art—in music, theater, painting, film—and a tragic comprehension of the ontology of war. Sober and aristocratically restrained understanding of the fatal crisis of modernity and the fiery will to overcome it. This is eschatological optimism. To look into the eyes of misfortune and horror of modernity and to keep a luminous faith in God, His Mercy, His justice.

I wish that the memory of Dasha would not so much focus attention on the images of her lively, charming, filled-with-pure-energy girl’s life, but becomes a continuation of her ardor, the fulfillment of her plans, her far-reaching, pure imperial dreams.

Today it is clear to many that Dasha has objectively become our national hero. Poems and paintings, cantatas and songs, plays and theater productions are dedicated to her. Streets in towns and cities of Russia are named after her. A monument is being prepared for installation in Moscow, and possibly in other cities.

A young girl who had never taken part in hostilities, who had never called for violence or aggression, who was deep and smiling, naive and well-educated, was brutally murdered in front of her father’s eyes by a heartless, ruthless enemy—a Ukrainian terrorist who did it here, at the festival “Tradition,” not hesitating to involve her young daughter in the murder. She was sent to do this by the authorities in Kiev and the secret services of the Anglo-Saxon world—the staunch enemies of Tradition. A year ago, I gave a lecture here on “the Role of the Devil in History.” Dasha listened. So did the murderer. The Devil was listening to what I was saying about the Devil, preparing to do his diabolical work.

And sure enough, Dasha became immortal. Our people could not remain indifferent to this. And my tragedy, the tragedy of our family, Dasha’s friends, all those who communicated and cooperated with her, became the tragedy of all our people. And tears began to choke people—both those who knew this girl and those who heard about her for the first time.

And these are not simple tears. These are tears of our resurrection, of our purification, of our coming victory.

Dasha is becoming a symbol. She already is. But now it is important that the content of this symbol does not disappear, does not dissolve, does not fade away. It is important not only to preserve the memory of Dasha, but to continue her work. Because she had this Cause. Her Cause.

That is why this prize is so important, why it is important to work on the Daria Dugina Foundation, as suggested by my close and good friends Konstantin Malofeev, Eduard Boyakov and many others. Young philosophers, theologians, priests, musicians, politicians, scientists, poets, artists, journalists, military officers—all those who today are building the spiritual basis of the Russian World, reviving the depths and heights of our Empire. Dasha supports them, inspires them, helps them, protects them above all.

There are saints who help in certain circumstances—those in poverty, those in illness, those in wanderings, those in captivity. Even individual icons are distributed in God’s mercy in such a way that they care for people in different difficult, sometimes desperate situations. “Assuage my Sorrows” is the name of one of the images of the Mother of God. And there is one canon that is recited when it becomes impossible to live at all and everything collapses…..

Mother of God Assuage My Sorrows (a wonderworking icon, Church of St. Nikolaev Odrin Monastery, Karachev, Orlov province, ca. 1640).

And so are the protagonists. They are different, too. Some embody military valor. Others, sacrificial tenderness. Others, strength of mind. Others still, the pinnacle of political will. They are all beautiful.

Dasha embodies the Soul. The Russian Soul.

Both the prize named after her and the Foundation we are going to establish should be dedicated to the Russian Soul. This is the most important thing. If there is no Soul, there will be no Russia; there will be nothing.

Many good people have volunteered to carry the memory of Dasha. There is the People’s Institute of Daria Dugina. There are Daria Dugina’s Lessons of Courage. There is a new series in the wonderful publishing house, Vladimir Dal: “Dasha’s Books.” There are various awards and other initiatives. And let people do what their heart tells them to do. The main thing is to do it all with a soul.

Thanks be to Christ!


Alexander Dugin is a widely-known and influential Russian philosopher. His most famous work is The Fourth Political Theory (a book banned by major book retailers), in which he proposes a new polity, one that transcends liberal democracy, Marxism and fascism. He has also introduced and developed the idea of Eurasianism, rooted in traditionalism. This article appears through the kind courtesy of Geopolitica.


Apotheosis of the Warrior Yevgeny

Dasha, back at the very beginning of the Special Military Operation, once told me: “Prigozhin is so strong and confident, bold, sharp, that probably no one prays for him. It doesn’t even cross anyone’s mind. Let’s at least start praying for him.”

Today we commemorate (not according to the calendar, but according to the meaning) Moses of Murin, Barbara of Loukan, the seven martyrs of Kerkyra: Iakiskholos, Faustianus, Ianuarius, Marsalius, Euphrasius and Mammius, St. Anthony of Karea. And of course the one who was the first to be in paradise.

We did not notice how we moved from a giggling society to a people deeply immersed in the element of tragedy. Some had already, piercingly realized it in themselves. Some are on the way. Pain, sorrow, grief, anguish, suffering, deafening rage—this is the register of states of a normal person who has entered the structures of war. But also strong faith, quiet hope, a maturing will, a growing mind, a hardened spirit.

The very fact of the death of the heroes of “Wagner” is much more fundamental than the reasons, manipulations and speculations around it. There is no need to get bogged down in details and versions. We are at war, and war means death. And Prigozhin entered the war wholeheartedly, gave himself to it. No one can escape war. Prigozhin realized it before anyone else and did not resist. He acted like a man. And died like a man.

In general, the Wagner group had a special attitude towards death—just face it.

At some point, everyone’s death will come to them. And there is no use squealing about what I am in for. There is always a reason. Prigozhin knew exactly why. God rest the soul of your slain servant, the warrior Eugene.

You know best what to do with him. We only pray that Thy will be done. But still, if it is possible, forgive him. For the sake of Russia, Your country, Your people, forgive him. And forgive us.

If the diabolical enemy is targeting our heroes, it means that we have heroes.

Life, like death, can only be random in random people. There, perhaps, it is mechanical millstones and the sporadic intrusion of randomness. Real people have a destiny, which means a higher meaning, a deeper significance and a great logic—both in life and death. Meaninglessness is far worse than death. Prigozhin, Utkin and the other “Wagner” people were anything but random people.

The power of the people is that thousands take the place of one fallen hero. This is how the people testify that they are alive. Yesterday was the end of the age of technology. The era of ontologies—Russian existence and its laws—is beginning. From now on, it is necessary to speak responsibly and seriously about everything. As if in the presence of people, the tribunal, conscience, death.

The relation of Russians to each other goes not from person to person, but somehow otherwise. Maybe through the land. And, so, through the Russian land we understand, pity and feel each other. Both the living and the dead.

In our hell they were, indeed, the best.


Alexander Dugin is a widely-known and influential Russian philosopher. His most famous work is The Fourth Political Theory (a book banned by major book retailers), in which he proposes a new polity, one that transcends liberal democracy, Marxism and fascism. He has also introduced and developed the idea of Eurasianism, rooted in traditionalism. This article appears through the kind courtesy of Geopolitica.


Featured: Apotheosis of a Warrior, by Giovanni Battista Tiepolo, ca. 1696–1770.


Open Up to Wonder

Blanche Streb is a mother, essayist and columnist, who holds a doctorate in pharmacy. She has just written a remarkable book, Grâce à l’émerveillement (Because of Wonder) which invites us to rediscover our sense of wonder that can allow us to embrace life with enthusiasm, as we marvel at the mystery of being. Through the kind courtesy of La Nef, we are happy to bring you an excerpt.

The times we live in are fascinating and worrying. More and more technology, more and more speed, more and more so-called rights, more and more material goods. And yet… ever less time, ever less meaning, ever less hope. So much so that all around us, and within us, temptations to flee the present are multiplying—by becoming dizzy in the hustle and bustle or in front of our screens, by taking pride in our illusions of mastery and possession, by hardening ourselves in jadedness, by dozing off in the drone of what’s the point.

And then, one day, we come to realize that the misdeeds we deplore are first and foremost causes to be combated, rather than effects to be lamented. And we feel an inner act of resistance emerging. No! cries out our whole being. I don’t want to sink into indifference. I don’t want to miss out on my life. I don’t want to give in to swan-songs or those of sirens, I don’t want this ordeal to take everything with it. I’m here, alive. And I want to live fully, here and now.

In this world thirsting for meaning and hope, there is an eternal science of life to be (re)discovered today, a sovereign antidote to the disenchantment and cynicism that plague our times—Grace and the power of wonder. This intuition that precedes us, we all have already perceived its presence and active force in the corners of our lives. For this is a science reserved neither for the wise nor the learned, neither for children, nor for the spoiled-of-life. On the contrary, it is the inspiration of inspirations that wishes to pass through each and every one of us, whatever our gifts or what we do, in the brightness as well as in the discretion, in the small things and small nothings of everyday love.

Wonder is an innate disposition of the human heart. Some are richly endowed. Others are meagerly endowed. Some people, because they have lived through a profoundly “transforming” experience or even come close to the end, rediscover this science of life. It’s as if the nearness of death gives rise to an urgency to live. As if consenting to the end were in fact consenting to everything that needs to be lived.

Wonder seizes us, in the banality as in the extraordinary of our lives, and plants a seed of enthusiasm that delicately deflects our trajectory, breathing new life into us, giving a different consistency, substance and depth to what surrounds us, lives within us and around us. Wonder is not a simple, silly or childish emotion. It’s not an escape from the real world, but a doorway to the essential. It is lived in a sharpened awareness, capable of seeing beauty where it is, but also the goodness of acts and people, courage, fortitude. It doesn’t erase hardship or make the ordinary wonderful, but allows us to see the marvelous in the ordinary, the new in the familiar, the possible in the existing. It keeps our eyes from losing the grace to open up to the world each time as if for the first time. This gift of wonder enables us to see beyond what we see, beyond nature and its laws, to glimpse that the world is not limited to the visible, and that reality is vaster than we think. Through it, we gain access to another kind of Knowledge, far higher than the one lurking in our wherewithal—and to an encounter with the Other. This gift of wonder can be summed up in four words—do not be indifferent. And more than anything else, it’s up to us to open the door to it, to choose to live it, to cultivate it.

At the end of this month, the Church celebrates Pentecost. The coming of the One promised to us from all eternity. The One who strengthens and comforts us. He nurtures in us the spiritual flair that clears our path and helps us discern between what to seek and what to flee, what to love and what to hate. Where we must think big—for nothing is impossible for God—and where we must remain small—for we are neither perfect nor all-powerful. I deeply believe that many of the evils of our time would vanish if only our disposition served His gifts. In them lies what can heal so many wounds and think of ways to guard against them. These are not easy times. The moral and spiritual crisis we are going through is real and profound. It leads to so many lies, illusions, irresponsibility and absurdities. “This era demands of us a spiritual conflagration,” wrote Solzhenitsyn in 1978 in his famous Harvard speech.

Nothing counts more than human faculties and virtues, to steer our soul. Wonder is one of them. A powerful faculty. It gets us off the couch, out of our egos. We don’t marvel at ourselves, or only through a Grace we feel has passed through us, but for which we know we were neither the source nor the completion. Yes, let us dare to say to Grace—Come, enter my home! It’s at work, it’s (working) on us. These small steps of God in our lives can only make us more confident and “hopeful,”

There are so many aspirations that seek their way into the depths of our clogged souls—the desire for the good, the beautiful, the worthy; to be more, better, happier; to serve, to progress. Let’s set them aglow. Let’s turn them over to God. It’s going to be contagious.


Featured: Morgen im Riesengebirge (Morning in the Riesengebirge), by Caspar David Friedrich; painted ca. 1810-1811.


Hermits: The Christian Yogis

In his empty cave, the hermit faced the mother of all battles: sitting in solitude and fighting against himself.

After a long and expensive journey, a Western man arrived at a Zen temple in a remote Japanese village. Exhausted, he parked his huge backpack, passed through the entrance of the temple and, in broken English, asked the monk guardian for an audience with the master.

After a while, the guardian led him to an immense and almost empty meditation hall. On the waxed wooden floor, there was only an altar with a statue of Buddha, and, in one corner, a rustic wooden throne, where a skeletal old man with a shaven skull and black robe sat in the lotus posture. Following the guardian’s instructions, the Westerner gave the gassho—ritual salute with joined hands—in front of the altar, walked around the entire room and prostrated while n his knees—buttocks on his heels and insteps on the floor—before the master’s throne.

The conversation, which took place in English and Japanese, and thanks to the translation work of the guardian, went like this:

“Speak,” whispered the master, piercing the Westerner with his vacant gaze.

“You see, I come from far away and I would like to practice Zen with you,” muttered the Westerner, overwhelmed by the luminous energy of the master and pained by the uncomfortable posture.

“I see, soul of a fool. Have you really traveled so many miles to come here? Don’t you have any temples in your own country?” The master asked in a firm voice, still smiling.

“Well, I’m not one to go to Mass, sit with grandmothers, listen to the priest’s sermons while mumbling, “Amen.” I’ve tried that, but it doesn’t work. I’m looking for something else. A body-mind practice, asceticism, superhumanism, enlightenment. There is none of that in Christianity.”

“Yes, there is. Go to the desert.”

The Call of the Desert

In The Way of a Pilgrim, an anonymous Orthodox Christian text, it says that “those who truly practice interior prayer flee from human contact and take refuge in unknown places.” But the strange force that between the end of the 3rd and the beginning of the 4th century pushed thousands of men to leave their towns and cities to devote themselves to solitary contemplation in the deserts of Egypt, Palestine, Arabia and Persia, remains a mystery.

The most plausible hypothesis holds that these men intended to flee from the mediocrity of the Christian communities of their time. At that time, the Roman Empire had decreed freedom of worship; and, being free from persecution, Christians rested on their laurels. There seemed to be more of the faithful than ever, but most were lazy and conformist.

The hermit went to the desert in search of that pure and ascetic spirituality associated with hot climates. And he would settle in solitude, in a sort of anarchic monasticism, to get away from the herd of the flock and the disturbances of the senses. His maxim was fuge, tace, quiesce: flee, be quiet and remain calm.

Thus, since after the Constantinian peace, blood martyrdom, the highest expression of faith in Christ, was no longer possible, the hermit opted for another type of martyrdom: bloodless martyrdom. An ascetic path that, with its privations, mortifications and body-mind disciplines, is linked to the practices of the yogis or Zen monks. In his empty cave, the hermit faces the mother of all battles: to sit in solitude and fight against himself. Overcoming his ego, the solitary walks towards an ambitious evolutionary horizon—to transcend the human condition and transmute into a new species: the saint.

“Sell What You Have. Give it to the Poor. Come and Follow Me”

This imperative Gospel sentence (Mark 10:21) triggered a real metanoia in Anthony, a 20-year-old man who, after the death of his parents, had inherited a large fortune. It was the third century when Anthony donated all his possessions and went to live in an abandoned tomb, where he ate only one meal a day and devoted the rest of the day to contemplation. In his retreat he suffered attacks of lust, gluttony, anger, boredom and that kind of spiritual anguish called “acedia.” After a time, he began to receive visits from people asking him for miracles, and was forced to flee to the Egyptian desert, where he occupied a ruined fortress, around which he built a high wall to keep out the curious. Hermits like him abhorred fame because they knew that it was accompanied by an ego boost, with the consequent spiritual setback. Therefore, they fled at the slightest gesture of veneration, and some even arranged for the concealment of their graves to avoid posthumous honors.

Immersed in desert solitude, Anthony had to survive extreme temperatures, wild beasts, vermin and hurricanes, as well as continuing to battle delusions and temptations; but eventually he experienced a sovereign peace. His face shone in the night and his solitude was like that described by Dionysius the Areopagite: “Superlatively abstracted from every habit, movement, life, imagination, opinion, name, word, thought, intelligence, substance, state, foundation, union, end, immensity; finally, from everything that exists.” Anthony’s brilliance attracted other men who also wanted to be saints. Thus, Christian monasticism was born.

Nudus nudum Christum sequi

The case of Anthony the Great is similar to that of many other solitaries who filled the deserts at the same time. In Scete alone there was a stable population of 40,000 hermits. It was, then, a multitude who, after distributing their goods among the needy, followed Christ into the desert, assuming the sequela Christi in the tradition of the nudus nudum Christum sequi, that is, to follow naked the One who goes naked. The hermit lived with the bare necessities: at most, a tunic, a staff, a crucifix and a skull. As Euprepius said, “belongings are nothing but obstacles.”

At first, the hermits were entirely independent, but in time they began to form small group, far enough away from each other so as not to disturb each other and close enough to help each other or celebrate Eucharist. There were no hierarchies in the desert either, until a few elders whose wisdom was based on their long experience began to stand out, and, much to their regret, they were set up as teachers. Most of the eremitic colonies were so discreet that there are not even traces of their existence. The most famous ones were established in the north, not far from Alexandria, in Nitria, Scete and Celsus, and in them lived anchorites like Ammon, the two Macarius, Arsenius, Sisoes or Paul the Simple.

Among the hermits there were also women. They tended to be of aristocratic origin and their number is difficult to determine, as many of them pretended to be men to avoid trouble. With time, female colonies arose, and steely old women who, like Sarra, gave hard advice to their disciples: “Be as if you were dead, without having any concern for the things of the world, practice hesychasm in the cell and remember only God and death.”

How to Practice Hesychasm

Christianity succeeds where paganism failed—in making man immortal. In the words of St. Augustine, “God became man so that man might become God.” Just as God took on a human body, man can verify God in his own flesh. The practices of the Desert Fathers go in this direction.

As in yoga or Zen, the basis of hesychasm—spiritual practice of the hermits—lies in breathing: what Nicephorus calls “breathing God.” Rather than mantras or sutras, the hermit pronounces prayers—short and deep, holding his breath as long as possible until he pronounces them—or exaltations of the divine name such as “Lord Jesus Christ, Son of God, have mercy on me.” The Pilgrim repeated this prayer 3,000 times a day, then 6,000, and later 12,000—until he no longer needed to repeat it, for he prayed with the beating of his heart. Ephrem the Syrian said that “a good word is silver, but silence is pure gold.” And thus, in silence, Hesychasm reached its apotheosis.

The posture of Hesychasm does not need to envy the asanas of the yogis or the full lotus of Zen. It is as simple—and as difficult—as sitting motionless on the floor with your legs crossed, your back slightly bent and your chin on your chest. This posture allows you to keep your attention on your heartbeat; your gaze on the center of your belly, your breath flowing in circles. If he persists in this practice, man achieves a state of perfect inaction.

This is How the Elders Spoke

The first men who left the city to go to the desert were true pioneers. They had no precedents or models to imitate, except for the remote example—through Scripture—of prophets, such as St. John the Baptist, Elijah, Elisha, or the primordial example of Christ, who was led into the desert by the Spirit of God to fast, meditate and fight the Evil One. Christ spent 40 days and 40 nights in the desert; then he returned to civilization. The hermits never returned.

When there were elders, the Apothegms of the Holy Desert Fathers were born, ranging from brief advice from teachers to disciples, to long collective exhortations. For a long time, the apothegms were transmitted by word of mouth, but some solitary scribes began to compile them, giving rise to a unique sub-genre of monastic literature.

Since “for God there are only individuals”—Gómez Dávila dixit—the apothegms bring together very diverse individual doctrines, sometimes even contradictory, and rarely set collective norms that turn spiritual practice into a template. What they have in common is that, in them, the Desert Fathers distilled charity—correcting one’s own defects and ignoring those of others—humility—escaping all vainglory and hiding one’s good deeds—and vigilance—of one’s own mind, so as not to fall into dispersion.

The apothegms have reached our day after a long journey through codices, parchments and manuscripts, to be finally arranged in large collections by various Church historians. Since they are accessible to the general public, they are part of the perennial wisdom that, beyond creeds, helps the human species to live.

Let us see, as a sample, a handful of selected apothegms:

“In his blindness, the human being has tried to replace the vision of the spirit by the vision of thought, by abstract constructions of the mind, by ideologies, without these having led him to any result, as all the metaphysical theories of the philosophers prove” (Theophanes the Recluse).

“Being in prayer, he went into ecstasy, and had a vision. He saw the whole world as if it were an immense ball of tangled threads. Then he said: ‘Who will be able to untangle this?’ Suddenly, he heard a voice answering his question: ‘Humility’” (Antonio of the Desert).

“We learned in connection with a spiritual brother, that a viper bit him on the foot while he was praying. But he did not give up. He did not lower his arms before he finished nor did he move. And yet he was delivered from the poison because he had loved God more than himself” (Evagrius Ponticus).

“It seemed to me that every herb, every flower, every ear of grain whispered to me mysterious words about a divine essence very close to every man, to every animal, to each thing: herbs, flowers, trees, earth, sun, stars, to the whole universe” (Spiridon).

“They said to the old man: ‘What do you do so that you never show discouragement?’ ‘I wait for death every day,’” he answered (Anonymous).

Blood and Sand

One could call it a “miracle” that more than two millennia later, the echo of the Desert Fathers still resounds. Undoubtedly, hesychasm and apothegms can be very useful for the men of today who, by sheer definition and however “traditionalist” they believe themselves to be, are—we are—absolutely modern. But in the same way that the wine that is too much of a wine is diluted with mountain water, our absolute modernity—our absolute stupidity—is diluted, thanks to the practice of hesychasm and the reading of apothegms.

In addition to the teachers of the Church—Catholic and, above all, Orthodox—who transmit these practices, there are countless books that explain them. Among them, it is worth mentioning Eremitas (Palmyra, 2007) by Isidro-Juan Palacios, a powerful manual on the history of Hesychasm, its implementation and its connection with Eastern doctrines, which also includes a remarkable selection of apothegms. But the true hesicasta bible is Apotegmas de los Padres del Desierto (Biblioteca de Autores Cristianos, 2017), with introduction, translation and notes by David González Gude, who—although lacking the heroic and Mishimian verb of Palacios—did an excellent job of selecting apothegms, as well as the most complete eremitic history ever written in Spanish.

But we must remember that many hermits were illiterate. A spiritual path is not a matter of enlightenment, but of disposition. And all those who wish, here and now, to take action and abandon the “political city”—source of superficial conflicts—to devote themselves to the purest contemplation, have deserts everywhere: in Castile there have always been drylands suitable for these pursuits, and there are the testaments of Teresa of Avila or John of the Cross to prove it. Today, in that area they call “Empty Spain,” the population is scarce and abandoned buildings abound, in whose ruins the modern hermit can find the solitude necessary to embark on the only revolution that, in times of dissolution, makes sense—the inner revolution.


Luis Landeira Caro writes from Spain. This articles appears through the kind courtesy of La Gaceta de la Iberosfera.


Featured: Saint Anthony shunning Gold, by Fra Angelico; painted ca. 1435-1440.


A Happy Roman Holiday

Why are we Roman Catholics? Because Peter and Paul bore witness to the greatest love, in Rome. Because the Pope is Peter’s successor, charged with strengthening his brothers in the faith. Of course. The heart of the Church is not in Lausanne, where everything is regulated like a precision clock, where no pedestrians obeys crossing signals, or throws a piece of paper into Lake Geneva for fear of being denounced by a citizen mindful of his collective responsibility. It’s not in Berlin, where work is rigorous and the mind is not inclined to the unexpected or to whimsical mentalities. It’s not in the City of London, where frantic, ultra-connected men chase money like Speedy Gonzales, their eyes glued to screens, on which they monitor the course of the world.
No Fuss

Our Church is in Rome, where everything is never so dramatic, where the Tiber flows lazily through the creamy color of the old stones, like a hazelnut coffee. It’s Rome where Audrey Hepburn toured on a Vespa, where lovers throw coins into the Trevi Fountain, where we drink chilled limoncello on a summer’s evening. In Rome, it’s unthinkable to imagine waking a cardinal between noon and 4pm, or expecting an answer before time has largely resolved the issue. Only the Eternal City can manage temporal affairs without giving in to the spirit of haste. The Church has eternity, the world is running behind time. The tragedy is to lose the Roman spirit, i.e., fidelity to faith and the courage of witness, but also the dolce vita that makes life so beautiful. The risk is in forgetting that the Church leads to the port of the Eternal, just as a ship sails through the shores of the temporal, between the contradictions of the world and the consolations of God.

How many are busy “doing nothing” (2 Thess. 3:11). They imagine a Church that suits them, according to their all-too-human reforms, their worldly perspectives and their short-sighted orientations. They reduce it to a little traffic between friends, by dint of political calculations, vain slogans and power struggles. They no longer let God be God. We are in the world, but we are not of the world. We need to live ad orientem, without getting too agitated along the way, not placing our whole heart in the affairs of the world, “keeping our soul in peace and silence” (Ps 130).

Entering God’s Rest

“How many people work in the Vatican?”

“No more than half,” replied good Pope John. “You’re very lucky, I’m just Christ’s vicar,” he replied to La Madre, who introduced herself as the “Superior of the Holy Spirit.” He had that sense of humor that never takes itself too seriously, and teaches us the true measure of our days. Deep down, he knew that not everything rested on him, that it was necessary to know how to enter into God’s rest without pretending to govern, foresee and plan everything. “Look at the birds of the air: they neither sow nor reap, nor gather into barns, but your heavenly Father feeds them” (Mt 6:26).

The darkest cloud always has its golden lining. He was no idler, however, and his reassuring build concealed a sharp conscience, attentive to the extreme in the care of his soul. He minded God’s business and God minded his own. He combined Augustine’s “cor inquietus,” the noble concern for salvation and the quest for a holy life, with the words of the great Thérèse: “Nada te turbe.. Let nothing trouble you, O Lord! Let nothing trouble you, O my soul. Let nothing frighten you. God alone is enough.” He worked tirelessly, but quietly took his siesta.

You have to be able to sleep a little, which means accepting God’s hand. Accepting that life is slipping away. Consenting to die in the end. Death is a habit to get used to. Learning to rest prepares our soul for the Requiem. There are many calls to watch in the Gospel, but there are two calls to rest: “Stand aside and rest a while” (Mk 6:31). And in the great violence of the Passion, this paradoxical word: “From now on, you can sleep and rest” (Mk 14:41). No doubt this vacation is a time to learn how to sleep. “Come to me, all you who labor and are heavy laden, and I will give you rest” (Mt 11:28).

To sleep is to let go, in the humility of knowing that not everything depends on our actions, and that God Himself rested on the seventh day from the work He had accomplished. “He who does not sleep is unfaithful to hope,” writes Péguy in the Porche du Mystère de la deuxième vertu (Porch of the Mystery of the Second Virtue). Hope begins when man, that “well of anxiety,” can do nothing more than what he has already done. He then lets the Lord correct, sanctify and complete his work. He falls asleep “like a little child against his mother” (Ps 130), having played the beautiful game of his life all day long. Then “the seed grows,” day and night, “we do not know how” (Mk 4:26). So it is with the Kingdom, the Lord tells us. We collaborate in it, but it is not our work. The essential escapes us. Life always runs away from our tightly-knit hands.

Learning to Sleep

Let Péguy eulogize the night, “the dark and sparkling daughter”:

O Night, O my daughter night, the most religious of my daughters,
The most pious
Of my creatures the most in my hands, the most abandoned…
You glorify me in sleep even more than your brother the Day glorifies me in work.
For man in his work glorifies me only through his work.
And in sleep it is I who glorify myself in man's abandonment.

God watches in silence, in His eternal quietude. “He neither sleeps nor slumbers, the guardian of Israel” (Ps 121). Here’s the prayer for this summer: “Give me, Lord, to do what I must to the best of my ability. The rest is in your hands.”

“The glory of God is the living man,” said Saint Irenaeus. The glory of God is also the sleeping man. So, happy Roman vacation!


Father Luc de Bellescize is the Curate of Saint Vincent-de-Paul in Paris. This article comes through the kind courtesy of La Nef.


Featured: A view of the Vatican from the Medici Gardens, by Antonietta Brandeis; painted in 2018.

A Meditation on Memory

Brother Francis, in his profound little volume, The Challenge of Faith, offers the following meditations on the subject of “Memory.” These thoughts of a truly contemplative mind are worthy of being savored.

LII—Memory

  1. Memory is the greater part of personality, the index of love, the depository of wisdom, the determinant of virtuous action, the effective and abiding part of education.
  2. All the original and creative works of mind and imagination, presuppose the cooperation of memory, and are enriched by its available treasures.
  3. For a sound educational policy, the discriminate employ of the memory is of paramount importance. There ought to be an objective, common, ordered body of knowledge to be universally conveyed; but it ought to be kept to the essential minimum, to be completed by personal choice. Excessive and burdensome use of the memory may eventually crush personality, discourage the weak, eliminate the functions of all the other faculties, and make learning loathsome.
  4. It is of the essence of memory to be selective: it would be monstrous to remember everything.
  5. It is the great mystery why we remember some very small matters.
  6. Memory is the heart’s treasure house.
  7. There is a law of the divine economy (amply confirmed in my personal experience): We do not quickly forget matters bearing on our own salvation.
  8. The abundance of a man’s heart—that is memory.

Brother Francis Maluf was born in Lebanon in 1913 and held a PhD in philosophy. Along with Father Leonard Feeney, he was a founding, in 1949, of the Slaves of the Immaculate Heart of Mary, a religious Order. Brother Francis went to his heavenly reward in 2009. This article appears courtesy of Catholicism.org.


Featured: “Cosmos, Body and Soul,” from the Liber divinorum operum, I.4, by St. Hildegard of Bingen, ca. 1163—1173.

A Bird in the Snow

This story by Armando Palacio Valdés (1853—1938) was published in 1925.


He was born blind, and had been taught the one thing which the blind generally learn,—music; for this art he was specially gifted. His mother died when he was little more than a child, and his father, who was the first cornetist of a military band, followed her to the grave a few years later. He had a brother in America from whom he had never heard; still, through indirect sources he knew him to be well off, married, and the father of two fine children. To the day of his death the old musician, indignant at his son’s ingratitude, would not allow his name to be mentioned in his presence; but the blind boy’s affection for his brother remained unchanged. He could not forget that this elder brother had been the support of his childhood, the defence of his weakness against the other boys, and that he had always spoken to him with kindness. The recollection of Santiago’s voice as he entered his room in the morning, shouting, “Hey there, Juanito! get up, man; don’t sleep so!” rang in the blind boy’s ears with a more pleasing harmony than could ever be drawn from the keys of a piano or the strings of a violin. Was it probable that such a kind heart had grown cold? Juan could not believe it, and was always striving to justify him. At times the fault was with the mail, or it might be that his brother did not wish to write until he could send them a good deal of money; then again, he fancied that he meant to surprise them by presenting himself some fine day, laden with gold, in the modest entresol in which they lived. But he never dared communicate any of these fancies to his father; only when the old man, wrought to an unusual pitch of exasperation, bitterly apostrophized the absent one, he found the courage to say: “You must not despair, father. Santiago is good, and my heart tells me that we shall hear from him one of these days.”

The father died, however, without hearing from his son, between a priest, who exhorted him, and the blind boy, who clung convulsively to his hand, as if he meant to detain him in this world by main force. When the old man’s body was removed from the house, the boy seemed to have lost his reason, and in a frenzy of grief he struggled with the undertaker’s men. Then he was left alone. And what loneliness was his! No father, no mother, no relatives, no friends; he was even deprived of the sunlight, which is the friend of all created things. He was two whole days in his room pacing the floor like a caged wolf, without tasting food. The chamber-maid, assisted by a compassionate neighbor, succeeded in saving him from this slow process of suicide. He was prevailed upon to eat. He spent the rest of his life praying, and working at his music.

His father, shortly before his death, had obtained for him a position as organist in one of the churches of Madrid, with a salary of seventy cents a day. This was scarcely sufficient to meet the running expenses of a house, however modest; so within a fortnight Juan sold all that had constituted the furniture of his humble home, dismissed his servant, and took a room at a boarding-house, for which he paid forty cents a day; the remaining thirty cents covered all his other expenses. He lived thus for several months without leaving his room except to fulfil his obligations. His only walks were from the house to the church, and from the church back again. His grief weighed upon him so heavily that he never opened his lips. He spent the long hours of the day composing a grand requiem Mass for the repose of his father’s soul, depending upon the charity of the parish for its execution; and although it would be incorrect to say that he strained his five senses,—on account of his having but four,—it can at least be said that he threw all the energies of his body and soul into his work.

The ministerial crisis overtook him before his task was half finished. I do not remember who came into power, whether the Radicals, Conservatives, or Constitutionals; at any rate, there was some great change. The news reached Juan late, and to his sorrow. The new cabinet soon judged him, in his capacity as an organist, to be a dangerous citizen, and felt that from the heights of the choir, at vespers or in the solemnity of the Mass, with the swell and the roar from all the stops of the organ, he was evincing sentiments of opposition which were truly scandalous. The new ministers were ill disposed, as they declared in Congress through the lips of one of their authorized members, “to tolerate any form of imposition,” so they proceeded with praiseworthy energy to place Juan on the retired list, and to find him a substitute whose musical manœuvres might offer a better guarantee,—a man, in a word, who would prove more loyal to the institutions. On being officially informed of this, the blind one experienced no emotion beyond surprise. In the deep recesses of his heart he was pleased, as he was thus left more time in which to work at his Mass. The situation appeared to him in its real light only when his landlady, at the end of the month, came to him for money. He had none to give her, naturally, as his salary had been withdrawn; and he was compelled to pawn his father’s watch, after which he resumed his work with perfect serenity and without a thought of the future. But the landlady came again for money at the end of another month, and he once more pawned a jewel of the scant paternal legacy; this was a small diamond ring. In a few months there was nothing left to pawn. So the landlady, in consideration of his helplessness, kept him two or three days beyond the time and then turned him out, with the self-congratulatory feeling of having acted generously in not claiming his trunk and clothes, from which she might have realized the few cents that he still owed her.

He looked for another lodging, but was unable to rent a piano, which was a sore trial to him; evidently he could not finish his Mass. He knew a shopkeeper who owned a piano and who permitted him to make use of it. But Juan soon noticed that his visits grew more and more inopportune, so he left off going. Shortly, too, he was turned out of his new lodgings, only this time they kept his trunk. Then came a period of misery and anguish,—of that misery of which it is hard to conceive. We know that life has few joys for the homeless and the poor, but if in addition they be blind and alone, surely they have found the limit of human suffering. Juan was tossed about from lodging to lodging, lying in bed while his only shirt was being washed, wandering through the streets of Madrid with torn shoes, his trousers worn to a fringe about his feet, his hair long, and his beard unshaven. Some compassionate fellow-lodger obtained a position for him in a café, from which, however, he was soon turned out, for its frequenters did not relish his music. He never played popular dances or peteneras, no fandangos, not even an occasional polka. His fingers glided over the keys in dreamy ecstasies of Beethoven and Chopin, and the audience found some difficulty in keeping time with their spoons. So out he went again through the byways of the capital. Every now and then some charitable soul, accidentally brought in contact with his misery, assisted him indirectly, for Juan shuddered at the thought of begging. He took his meals in some tavern or other in the lowest quarter of Madrid, ate just enough to keep from starving, and for two cents he was allowed to sleep in a hovel between beggars and evil-doers. Once they stole his trousers while he was asleep, and left him a pair of cotton ones in their stead. This was in November.

Poor Juan, who had always cherished the thought of his brother’s return, now in the depths of his misery nursed his chimera with redoubled faith. He had a letter written and sent to Havana. As he had no idea how his brother could be reached, the letter bore no direction. He made all manner of inquiries, but to no effect, and he spent long hours on his knees, hoping that Heaven might send Santiago to his rescue. His only happy moments were those spent in prayer, as he knelt behind a pillar in the far-off corner of some solitary church, breathing the acrid odors of dampness and melting wax, listening to the flickering sputter of the tapers and the faint murmur rising from the lips of the faithful in the nave of the temple. His innocent soul then soared above the cruelties of life and communed with God and the Holy Mother. From his early childhood devotion to the Virgin had been deeply rooted in his heart. As he had never known his mother, he instinctively turned to the mother of God for that tender and loving protection which only a woman can give a child. He had composed a number of hymns and canticles in her honor, and he never fell asleep without pressing his lips to the image of the Carmen, which he wore on his neck.

There came a day, however, when heaven and earth forsook him. Driven from his last shelter, without a crust to save him from starvation, or a cloak to protect him from the cold, he realized with terror that the time had come when he would have to beg. A great struggle took place in his soul. Shame and suffering made a desperate stand against necessity. The profound darkness which surrounded him increased the anguish of the strife; but hunger conquered in the end. He prayed for strength with sobs, and resigned himself to his fate. Still, wishing to disguise his humiliation, he determined to sing in the streets, at night only. His voice was good, and he had a rare knowledge of the art of singing. It occurred to him that he had no means of accompaniment. But he soon found another unfortunate, perhaps a trifle less wretched than himself, who lent him an old and broken guitar. He mended it as best he could, and with a voice hoarse with tears he went out into the street on a frosty December night. His heart beat violently; his knees trembled under him. When he tried to sing in one of the central thoroughfares, he found he could not utter a sound. Suffering and shame seemed to have tied a knot in his throat. He groped about until he had found a wall to lean against. There he stood for awhile, and when he felt a little calmer he began the tenor’s aria from the first act of “Favorita.” A blind singer who sang neither couplets nor popular songs soon excited some curiosity among the passers-by, and in a few minutes a crowd had gathered around him. There was a murmur of surprise and admiration at the art with which he overcame the difficulties of the composition, and many a copper was dropped in the hat that dangled from his arm. After this he sang the aria of the fourth act of “Africana.” But too many had stopped to listen, and the authorities began to fear that this might be a cause of disturbance; for it is a well-established fact with officials of the police force that people who congregate in the streets to hear a blind man sing are always prompted by motives of rebellion,—it means a peculiar hostility to the institutions; in a word, an attitude thoroughly incompatible with the peace of society and the security of the State. Accordingly, a policeman caught Juan energetically by the arm and said, “Here, here! go straight home now, and don’t let me catch you stopping at any more street corners.”

“I’m doing no harm!”

“You are blocking the thoroughfare. Come, move on, move on, if you don’t want to go to the lock-up.”

It is really encouraging to see how careful our authorities are in clearing the streets of blind singers; and I really believe, in spite of all that has been said to the contrary, that if they could keep them equally free from thieves and murderers, they would do so with pleasure. Juan went back to his hovel with a heavy heart, for he was by nature shrinking and timid, and was grieved at having disturbed the peace and given rise to the interference of the executive power. He had made twenty-seven cents. With this he bought something to eat on the following day, and paid rent for the little pile of straw on which he slept. The next night he went out again and sang a few more operatic arias; but the people again crowded around him, and once more a policeman felt himself called upon to interfere, shouting at him to move on. But how could he? If he kept moving on, he would not make a cent. He could not expect the people to follow him. Juan moved on, however, on and on, because he was timid, and the mere thought of infringing the laws, of disturbing even momentarily the peace of his native land, was worse than death to him. So his earnings rapidly decreased. The necessity of moving on, on the one hand, and the fact that his performances had lost the charm of novelty, which in Spain always commands its price, daily deprived him of a few coppers. With what he brought home at night he could scarcely buy enough food to keep him alive. The situation was desperate. The poor boy saw but one luminous point in the clouded horizon of his life, and that was his brother’s return to Madrid. Every night as he left his hovel with his guitar swinging from his shoulder he thought, “If Santiago should be in Madrid and hear me sing, he would know me by my voice.” And this hope, or rather this chimera, alone gave him the strength to endure life. However, there came again a day in which his anguish knew no limit. On the preceding night he had earned only six coppers. It had been so cold! This was Christmas Eve. When the morning dawned upon the world, it found Madrid wrapped in a sheet of snow six inches thick. It snowed steadily all day long, which was a matter of little consequence to the majority of people, and was even a cause of much rejoicing among æsthetes generally. Those poets in particular who enjoy what is called easy circumstances spent the greater part of the day watching the flakes through the plate-glass of their study windows, meditating upon and elaborating those graceful and ingenious similes that cause the audiences at the theatre to shout, “Bravo, bravo!” or those who read their verses to exclaim, “What a genius that young fellow is!”

Juan’s breakfast had been a crust of stale bread and a cup of watery coffee. He could not divert his hunger by contemplating the beauty of the snow,—in the first place, because he was blind, and in the second, because, even had he not been blind, he would have had some difficulty in seeing it through the patched and filthy panes of his hovel. He spent the day huddled in a corner on his straw mattress, evoking scenes of his childhood and caressing the sweet dream of his brother’s return. At nightfall he grew very faint, but necessity drove him into the streets to beg. His guitar was gone. He had sold it for sixty cents on a day of similar hardship. The snow fell with the same persistence. His legs trembled as they had when he sang for the first time, but now it was from hunger rather than shame. He groped about as best he could, with great lumps of mud above his ankles. The silence told him that there was scarcely a soul on the street. The carriages rolled noiselessly along, and he once came near being run over. In one of the central thoroughfares he began to sing the first thing that came to his lips. His voice was weak and hoarse. Nobody stopped to listen. “Let us try another street,” thought he; and he went down the Avenue of San Jerónimo, walking awkwardly in the snow, with a white coating on his shoulders and water squirting from his shoes. The cold had begun to penetrate into his very bones, and hunger gave him a violent pain. For a moment with the cold and the pain came a feeling of faintness which made him think that he was about to die, and lifting his spirit to the Virgin of the Carmen, his protectress, he exclaimed in his anguish, “Mother, have pity!” And after pronouncing these words he felt relieved and walked, or rather dragged himself, to the Plaza de las Cortes. There he grasped a lamp-post, and under the impression of the Virgin’s protection sang Gounod’s “Ave Maria.” Still nobody stopped to hear him. The people of Madrid were at the theatres, at the cafés, or at home, dancing their little ones on their knees in the glow of the hearth,—in the warmth of their love. The snow continued to fall steadily, copiously, with the evident purpose of furnishing a topic for the local column of the morning paper, where it would be described in a thousand delicate phrases. The occasional passers-by hurried along muffled up to their ears under their umbrellas. The lamp-posts had put on their white night-caps, from under which escaped thin rays of dismal light. The silence was broken only by the vague and distant rumble of carriages and by the light fall of the snowflakes, that sounded like the faint and continuous rustle of silk. The voice of Juan alone vibrated in the stillness of the night, imploring the mother of the unprotected; and his chant seemed a cry of anguish rather than a hymn of praise, a moan of sadness and resignation falling dreary and chill, like snow upon the heart.

And his cry for pity was in vain. In vain he repeated the sweet name of Mary, adjusting it to the modulations of every melody. Heaven and the Virgin were far away, it seemed, and could not hear him. The neighbors of the plaza were near at hand, but they did not choose to hear. Nobody came down to take him in from the cold; no window was thrown open to drop him a copper. The passers-by, pursued, as it were, by the fleet steps of pneumonia, scarcely dared stop. Juan’s voice at last died in his throat; he could sing no more. His legs trembled under him; his hands lost their sense of touch. He took a few steps, then sank on the sidewalk at the foot of the grating that surrounds the square. He sat with his elbows on his knees and buried his head in his hands. He felt vaguely that it was the last moment of his life, and he again prayed, imploring the divine pity.

At the end of a few minutes he was conscious of being shaken by the arm, and knew that a man was standing before him. He raised his head, and taking for granted it was the old story about moving on, inquired timidly,—

“Are you an officer?”

“No; I am no officer. What is the matter with you? Get up.”

“I don’t believe I can, sir.”

“Are you very cold?”

“Yes, sir; but it isn’t exactly that,—I haven’t had anything to eat to-day.”

“I will help you, then. Come; up with you.”

The man took Juan by both arms and stood him on his feet. He seemed very strong.

“Now lean on me, and let us see if we can find a cab.”

“But where are you going to take me?”

“Nowhere where you wouldn’t want to go. Are you afraid?”

“No; I feel in my heart that you will help me.”

“Come along, then. Let’s see how soon I can get you something hot to drink.”

“God will reward you for this, sir; the Virgin will reward you. I thought I was going to die there, against that grating.”

“Don’t talk about dying, man. The question now is to find a cab; if we can only move along fast enough—What is the matter? Are you stumbling?”

“Yes, sir. I think I struck a lamp-post. You see—as I am blind—”

“Are you blind?” asked the stranger, anxiously.

“Yes, sir.”

“Since when?”

“I was born blind.”

Juan felt his companion’s arm tremble in his, and they walked along in silence. Suddenly the man stopped and asked in a voice husky with emotion,—

“What is your name?”

“Juan.”

“Juan what?”

“Juan Martínez.”

“And your father was Manuel Martínez, wasn’t he,—musician of the third artillery band?”

“Yes, sir.”

The blind one felt the tight clasp of two powerful arms that almost smothered him, and heard a trembling voice exclaim,—

“My God, how horrible, and how happy! I am a criminal, Juan! I am your brother Santiago!”

And the two brothers stood sobbing together in the middle of the street. The snow fell on them lightly. Suddenly Santiago tore himself from his brother’s embrace, and began to shout, intermingling his words with interjections,—

“A cab! A cab! Isn’t there a cab anywhere around? Curse my luck! Come, Juanillo, try; make an effort, my boy; we are not so very far. But where in the name of sense are all the cabs? Not one has passed us. Ah, I see one coming, thank God! No; the brute is going in the other direction. Here is another. This one is mine. Hello there, driver! Five dollars if you take us flying to Number 13 Castellana.”

And taking his brother in his arms as though he had been a mere child, he put him in the cab and jumped in after him. The driver whipped his horse, and off they went, gliding swiftly and noiselessly over the snow. In the mean time Santiago, with his arms still around Juan, told him something of his life. He had been in Costa Rica, not Cuba, and had accumulated a respectable fortune. He had spent many years in the country, beyond mail service and far from any point of communication with Europe. He had written several letters to his father, and had managed to get these on some steamer trading with England, but had never received any answer. In the hope of returning shortly to Spain, he had made no inquiries. He had been in Madrid for four months. He learned from the parish record that his father was dead; but all he could discover concerning Juan was vague and contradictory. Some believed that he had died, while others said that, reduced to the last stages of misery, he went through the streets singing and playing on the guitar. All his efforts to find him had been fruitless; but fortunately Providence had thrown him into his arms. Santiago laughed and cried alternately, showing himself to be the same frank, open-hearted, jovial soul that Juan had loved so in his childhood. The cab finally came to a stop. A man-servant opened the door, and Juan was fairly lifted into the house. When the door closed behind him, he breathed a warm atmosphere full of that peculiar aroma of comfort which wealth seems to exhale. His feet sank in the soft carpet. Two servants relieved him of his dripping clothes and brought him clean linen and a warm dressing-gown. In the same room, before a crackling wood fire, he was served a comforting bowl of hot broth, followed by something more substantial, which he was made to take very slowly and with all the precautions which his critical condition required. Then a bottle of old wine was brought up from the cellar. Santiago was too restless to sit still. He came and went, giving orders, interrupting himself every minute to say,—

“How do you feel now, Juan? Are you warm enough? Perhaps you don’t care for this wine.”

When the meal was over, the two brothers sat silently side by side before the fire. Santiago then inquired of one of the servants if the Señora and the children had already retired. On learning that they had, he said to Juan, beaming with delight,—

“Can you play on the piano?”

“Yes.”

“Come into the parlor, then. Let us give them a surprise.”

He accordingly led him into an adjoining room and seated him at the piano. He raised the top so as to obtain the greatest possible vibration, threw open the doors, and went through all the manœuvres peculiar to a surprise,—tiptoeing, whispering, speaking in a falsetto, and so much absurd pantomime that Juan could not help laughing as he realized how little his brother had changed.

“Now, Juanillo, play something startling, and play it loud, with all your might.”

The blind boy struck up a military march. A quiver ran through the silent house like that which stirs a music-box while it is being wound up. The notes poured from the piano, hurrying, jostling one another, but never losing their triumphant rhythm. Every now and then Santiago exclaimed,—

“Louder, Juanillo! Louder!”

And the blind boy struck the notes with all his spirit and might.

“I see my wife peeping in from behind the curtains. Go on, Juanillo. She is in her night-gown,—he, he! I am pretending not to see her. I have no doubt she thinks I am crazy,—he, he! Go on, Juanillo.”

Juan obeyed, although he thought the jest had been carried far enough. He wanted to know his sister-in-law and kiss his nephews.

“Now I can just see Manolita. Hello! Paquito is up too. Didn’t I tell you we should surprise them? But I am afraid they will take cold. Stop a minute, Juanito!”

And the infernal clamor was silenced.

“Come, Adela, Manolita, and Paquito, get on your things and come in to see your uncle Juan. This is Juanillo, of whom you have heard me speak so often. I have just found him in the street almost frozen to death. Come, hurry and dress, all of you.”

The whole family was soon ready, and rushed in to embrace the blind boy. The wife’s voice was soft and harmonious. To Juan it sounded like the voice of the Virgin. He discovered, too, that she was weeping silently at the thought of all his sufferings. She ordered a foot-warmer to be brought in. She wrapped his legs in a cloak and put a soft cushion behind his head. The children stood around his chair, caressing him, and all listened with tears to the accounts of his past misery. Santiago struck his forehead; the children stroked his hands, saying,—

“You will never be hungry again, will you, uncle? Or go out without a cloak and an umbrella? I don’t want you to, neither does Manolita, nor mamma, nor papa.”

“I wager you will not give him your bed, Paquito,” said Santiago, trying to conceal his tears under his affected merriment.

“My bed won’t fit him, papa! But he can have the bed in the guests’ chamber. It is a great bed, uncle, a big, big bed!”

“I don’t believe I care to go to bed,” said Juan. “Not just now at any rate, I am so comfortable here.”

“That pain has gone, hasn’t it, uncle?” whispered Manolita, kissing and stroking his hand.

“Yes, dear, yes,—God bless you! Nothing pains me now. I am happy, very happy! Only I feel sleepy, so sleepy that I can hardly raise my eyelids.”

“Never mind us; sleep if you feel like it,” said Santiago.

“Yes, uncle, sleep,” repeated the children.

And Juan fell asleep,—but he wakened in another world.

The next morning, at dawn, two policemen stumbled against a corpse in the snow. The doctor of the charity hospital pronounced it a case of congealing of the blood.

As one of the officers turned him over, face upward,—

“Look, Jiménez,” said he; “he seems to be laughing.”


Featured: “A Recess on a London Bridge,” by Augustus Edwin Mulready; painted 1879.

Flavigny the Sweet

Flavigny can pass for one of the most beautiful villages of Burgundy. Its houses of ashlar, noble, old places gnawed by lichen and moss, with the windows fashioned in the old way, surround the church at the center of the village, mounted like a crown upon a tooth. The narrow nave of the church of Saint-Genest shows vaulting of a delicate gothic style; a lace tribune connects the two lateral parts of the building. A whole battery of statues attracts the eye: the wooden monks of the stalls, the Angel of the Annunciation and the Virgin breastfeeding, with a little Jesus suckling greedily in her arms.

Downstairs, at the village gate, the seminary of the Society of St. Pius X sends out a number of young abbots who pass through the narrow streets in black cassocks, without buttons or buckles on their belts. The park where these good seminarians stroll opens onto the Alesia valley. A huge Crucifix at the end of the park dominates the view like a victory on a ship that triumphs over the horizon—the sentinel before the barbarians. We then learn that Louis de Funès participated in the renovation of part of the church and that one of the first bishops of Mosul rests in the cemetery among the sisters. At the entrance of the village, not far from the large gate of Saint Joseph, the old abbey of Saint Peter houses the confectionery, remarkable for its aniseed with exquisite perfumes: mandarin, violet, rose. The loving shepherd and the greedy shepherdess, he dowdy, she the pretty pearl, illustrate these very good sweets and never fail to charm.

There are abbeys which look like citadels in the scrubland; others are havens and border a river; the abbey of Flavigny is a castle in the countryside. These Benedictines lived happily first in Clairval, Switzerland, in the early 1970s, stemming from the Olivetan order. Then, following Dom Joly, they made their way through the peasant lands of Burgundy. No, they have not been there for a thousand years. Recently arrived, on the scale of Christianity, as if no accident of history had jostled them, they seem peaceful in their home. The abbey is housed in a former 18th century pleasure castle.

In the main street, in front of a Swiss household, owners of a black tractor, the facade of the abbey. Straight, severe, sober. A statue of Saint Joseph, another of the Holy Queen. The church is a kind of upturned ship’s hold, carved in one piece. On the polished and shiny marble floor is engraved the cross of Saint Benedict. At Compline, one can only see the cuckoo clock, as you let yourself be carried off by the wave of the Psalms in the darkness, borne by the determined voices of the monks. Then the statue of the Virgin lights up for the Salve Regina. Mary dazzled replaces the moon’s luminescence.

After crossing the courtyard of the Ursulines, where a crucifix is planted, bearing the words: “Stat crux dum volvitur orbis,” the sun turning around the cross like a dial, the main building, in the heart of the abbey, shows a classical and neat façade. The stone is round and polished, the forms majestic and masterful. From the main staircase, where a magnificent Piéta is enthroned, you arrive at the refectory of the 1950s, tiled as in a hospital. Through a door, you pass from a wooded and classical sacristy to the chapter house, a former ballroom with deep mirrors and precious moldings. From the outside, the courtyard of honor has cachet, the façade has allure; a kind of grace that a classical play of the walls and high windows, as was savored during the Regency period, gives this abbey, set on this Burgundian acropolis, the appearance of a hermitage and a hunting lodge; a place of retreat from the world without austerity or pain.

A statue of the merciful Christ rises above the building. The effigy, dipped in gold, shines. In front of this main courtyard is a terrace; from the terrace, an exquisite walk leads down to the gardens. From the fruit trees, the Mirabelle plums, one passes through an alley of narrow trees to a vegetable garden, where a brood of hens lives among fields of leeks and potatoes. Further down is a bush artfully trimmed according to the laws of topiary at the level of a remarkable belvedere. And further down still, sloping paths descend into the forests. You should see the monks dressed in white, on their monastic 31, processioning on August 15 with Mary crowned. The walls are then covered with a blue sheet printed with fleur-de-lis. Long live Mary, Protector of France, Mother of priests, Guardian of our homes!

October mornings are filled with joy: a sheet of light wool spins over the valley. Out of nowhere a polished amber stone rises, rolls into the sky and spreads its golden rays from west to east. The whole village ends up embellished in yellow gold. The trees rain their leaves in the park. The leaves die with their colors more varied, more sonorous than those of life. The splendor of autumn here results from a degradation of organs from which life has withdrawn. The singing services, the bellowing of the cows below, resounds in the cells and accompanies the awake monk in falsetto.

It was not only the delicate and powdered nobility that sought to flee the city and enjoy the relaxation of the countryside, nor even the great families of the cities to escape boredom, Schifanoia, or the monarchs of Prussia to covet without care. The Benedictines too are happy here; hermits of the pastures, dead to the world and alive in the woods. They themselves in this countryside seem carefree. They are quiet, quiescent, neither hurrying nor running. We see them getting busy and then disappearing, suddenly, going underground, we don’t know; or sitting in a tractor, unloading a lot of manure and a mound of vegetables. Sometimes they wander in nature. On Thursday, day of relaxation, they go around the lakes of the region and rest. Festina lente. Saint Joseph de Clairval is about joy.

Life turns with the flavor of the seasons, without hardness nor fatigue. Matins, rings the hour, when Paris wakes up. The monks in cool, white robes, shine for God, who rejoices their sparkling youth. And the wise bent monk carries his thirty years in white. The church, immersed in a skillful ballet of light and shadow, draws frozen figures of monks for Lauds, one in white on his knees, the other in black prostrate among the massive stalls. They take time for the short offices, and shorten the long ones; they never dine or lunch without abundance, with little wine, little fantasy, and a proportion to contemplative reverie.

The Abbot says a Pater noster in the measure of a military chant, at a walk. You might have known Father Thomas leaning on his cane, explaining masterpieces of Christianity, lucid and gifted with an unimaginable energy under the plenitude and the quietude that his blue eyes illustrate. And Father Alphonse, charismatic like those actors of the 70’s who have disappeared, serious and gentle, deep and slow like the rare old car engines; or Father Vianney, the pivotal tower of this chess game, prior, director of the printing house, father-hotelier, Catholic sphinx, with a face as thin as a mask, mobile gait of changeless time, measured transport of humility. These monks and others have practiced the retreats of St. Ignatius in Flavigny and everywhere in the kingdom of France.

These methodical exercises for the soul, comparable to a gymnastics of the body, are for the spirit the means of washing the soul with bleach. Alternating teachings and meditations, over five days, you passes from the underworld to the glory of the Lord, under the standard of Christ and against the standard of the devil. These exercises, which have made the merit of the saints, known and recognized in history, effervescent in consciences like a pill against stomach aches of passions and troubles, have the hardness about them, the memory of a Catholicism of combat. Everywhere one celebrates, and hell exists. While we had perhaps forgotten it, here are the meditations reminding us of it. We are not laughing. We are faced with our creaturely misery, as if we were fat, grey, bloated, in the mirror, in front of the portrait of our condition. It is with a fear mingled with love for the good God that you make your way to the end of the retreat, falling moved, after the general confession, reassured by the preacher monk as to his own discouragement. And after five days of silence, the world comes back to us, and we come back to ourselves reassured, strengthened, galvanized in the perspective of our salvation and our duty.


Nicolas Kinosky is at the Centres des Analyses des Rhétoriques Religieuses de l’Antiquité and teaches Latin. This articles appears through the very kind courtesy La Nef.