Theology by the Slice: A Beginning for Evangelization, not an End

On Wednesday, November 11 Monsignor Thomas Sullivan from the Diocese of Worcester came to speak to us at Theology by the Slice. Monsignor Sullivan, an alumnus of Holy Cross who graduated two years before the school became co-ed, spoke of his experience of a packed Mass on Saturdays at midnight and lines at the confessionals throughout. In his words, a practice “not necessarily theologically sound, but which says a lot about the spirituality at the time” The majority of his talk focused on an attempt to bring back that spirituality as a central part of life to communities across the country and the world which badly need a refresher. Monsignor Sullivan reported that on average less than 25% of a parish goes to church regularly. At Holy cross as well, only 40% of incoming first years have ever attended Mass on a regular basis. In the face of such disheartening statistics, Monsignor Sullivan suggests a concrete step that can be taken to help strengthen communities.

The alpha program that Monsignor Sullivan has recommends began as a teaching tool in Europe developed for those with no exposure to the Christian faith of any kind. In a series of videos based around questions such as “Why did Christ die” and “How can I pray” Nicky Gumbel gives talks on the issues which can be useful at any level of a faith life. Monsignor Sullivan described his skepticism at first and his total astonishment with the quality of the videos. The program consists, in addition to the videos, in community dinners beforehand and discussion after lead by trained leaders drawn from the community. Throughout the talk Monsignor Sullivan emphasized both the deep effect of the videos and their insightful nature as well as the necessity to act to reverse the decline of church participation. Below is a link to the Alpha youtube channel. Watch some of these shorter stories or try the full introductory video!


Felicitas's Story

Happy Feast Day!

Today, June 29, is the Solemnity of Saints Peter and Paul, both a great feast of the Church and our patronal feast.

Today, let us pray to these great advocates for the success of the work that we do.

A prayer to Saints Peter and Paul:

O God, Whose right hand raised up blessed Peter, when he walked upon the water and began to sink, and thrice delivered his fellow-Apostle Paul from the depths of the sea, when he suffered shipwreck: graciously hear us and grant, by the merits of them both, that we also may attain unto everlasting glory: Who livest and reignest world without end. Amen 

From the Roman Martyrology for this day:

Romae natalis sanctorum Apostolorum Petri et Pauli, qui eodem anno eodemque die passi sunt, sub Nerone Imperatore. Horum prior, in eadem Urbe, capite ad terram verso cruci affixus, et in Vaticano juxta viam Triumphalem sepultus, totius Orbis veneratione celebratur; posterior autem, gladio animadversus, et via Ostiensi sepultus, pari honore habetur.

And a translation for you non-Latinists out there...

At Rome, the birthday of the holy Apostles Peter and Paul,  who suffered martyrdom on the same day, under the emperor Nero. Within the city the former was crucified with his dead downwards, and buried in the Vatican, near the Triumphal way, where he is venerated by the whole world. The latter was put to the sword and buried on the Ostian way, where he receives similar honors. 

Finally, the preface from the Mass for this Solemnity:

It is truly right and just, our duty and our salvation,
always and everywhere to give you thanks,
Lord, holy Father, almighty and eternal God.
For by your providence
the blessed Apostles Peter and Paul bring us joy:
Peter, foremost in confessing the faith,
Paul, its outstanding preacher,
Peter, who established the early Church from the remnant of Israel,
Paul, master and teacher of the Gentiles that you call.
And so, each in a different way
gathered together the one family of Christ;
and revered together throughout the world,
they share one Martyr’s crown.

Happy Feast day everyone! Saints Peter and Paul, pray for us!

Theology by the Slice: True Devotion to Mary

On March 11, 2015, Sisters Magdalene Marie and Marie-Jean, MICM shared with us a thought provoking presentation on the practice of Total Consecration, or Holy Slavery to Jesus through Mary. The sisters came to us from their community as part of Saint Benedict Abbey in Still River, MA. There, along with the Benedictian brothers, the sisters teach elementary school, produce Catholic educational material, work on the abbey farm, and assist at the Traditional Latin Mass.

Total Consecration is a process of submission of self to Mary so that through her we might draw closer to God. Sister Marie-Jean explained that the process was introduced by Saint Louis de Montfort, a priest and itinerant preacher in 18th century France. The process consists of a 33 day period of reflection, reading, and prayer at the end of which the act of consecration is said. The member then commits to living a life completely with, by, in, and for Mary.

Sister Marie-Jean started her talk by outlining reasons why an individual might take on such a devotion. The sister reminds us that as a participant in the world, we are all a slave to something. She spoke of money, power, lust, or our own self-image as possible traps. Even those who claim to worship nothing, or nothing besides God, more often simply worship something else unconsciously. By explicitly declaring oneself a slave to Mary and consciously undertaking every action for her we make our slavery and our devotions a conscious decision rather than an unknown habit. She suggested that by explicitly choosing this path we might take control of our lives precisely because we give up all control.

The sisters’ devotion to Our Lady was clear. She spoke with passion about the personal attraction Mary holds for her as a figure of perfect submission. She beautifully described Our Lady as The Undoer of Knots who reverses the disobedience of Eve with her acceptance of all that was asked of her. She also spoke of the power Mary holds as the connecting link between God and man. She pointed out the strangeness of the miracle associated with Mary coming from our most powerful God: a virgin birth. God himself chose to become dependent on a human womb to be born fully man. The sisters spoke with reverence of the beauty of a woman who could deserve this gift and the possibilities that having this woman behind our cause might bring.

Sister Jean-Marie gave us some tips for praying a rosary in the Monfortian Method, that after saying the Holy Name (Jesus) in the "Hail Mary" parayer, add in a word that reflects the mystery being meditated on (for example, "risen" for the first glorious mystery of the Resurrection). They also gave us some helpful mnemonics for prayer, and closed with an analogy explaining their devotion to Mary. When we try to form ourselves in God’s image we are like a sculptor trying to hammer away at ourselves, chipping away the undesirable places to more closely resemble our best guess of what God wants. We are working from an imperfect picture, and we are using a hard and imperfect method which depends on our own skill. Total devotion to Mary, however, resembles formation with a mold. It is a softer and more fluid method which relies not on our own skill but on the help of our mother. By entrusting ourselves to her we allow ourselves to be formed by her more perfect knowledge of God’s will.

We are very grateful for the time and thoughts that the sisters shared with us last Wednesday and hope to visit them at Still River in the near future!

Kerry Cronin: Hanging Out and Hooking Up

On February 23, 2015, the Society of Saints Peter and Paul hosted (our first ever) campus-wide event entitled "Hanging Out and Hooking Up: Dating and Relationships in College." The speaker for this event was Prof. Kerry Cronin of the Boston College Philosophy Department. Prof. Cronin, in addition to teaching philosophy courses, began a class at BC that required its students to go on dates. In the wake of the continued success of that class, Prof. Cronin has been delivering "Bring Back the Date" talks around the area in which she instructs her audience on how to go on a date. We were very fortunate to have Prof. Cronin deliver such a talk at Holy Cross.

Our poster advertising Prof. Cronin's talk

This event was held at 7:30 PM in Rehm Library . Every seat in the library was taken, such that many onlookers were standing, sitting on the floor, or crowded behind where Prof. Cronin was speaking. Her wonderful sense of humor has the entire audience laughing throughout her entire presentation, and they seemed to hang on every word she spoke.

Prof. Cronin began by saying that her work with "Bring Back the Date" sprang from two sources. She was once advised by a wise Jesuit that in order for her teaching to affect the lives of her students, to truly participate in Jesuit education, it must somehow relate and be applicable to their everyday lives in the world. The other source was a discussion she once had with eight BC seniors. In the course of their conversation, these highly accomplished students revealed that they never went on dates and that only one of them had ever been on a date at all.

From her interactions with students Prof. Cronin has learned what exactly the hook up culture entails and how it affects their lives. The very term "hooking up" is inherently ambiguous, for someone who says to have hooked up could have done anything from kissing with a stranger to having had sexual intercourse. Yet this innate obscurity dominates and defines the college "romantic" scene, necessarily denying the intimacy it sets up as its goal. The hook up culture demands distance and detachment by discouraging people to communicate about their relationships. It demands that regular standards of conduct be abandoned, and ultimately leaves its participants lonely and afraid of the closeness they so deeply desire. As a result of this situation, students who do not participate in the hook up culture or are not already in serious relationships ("pseudo-married couples") opt out of the dating scene entirely.

Prof. Cronin described how in one of her classes (a one-credit senior capstone seminar) she attempted to get her group of fifteen students to go on dates. All but one of the students, however, failed to work themselves up to the task. In light of this outcome, Prof. Cronin decided that in the next semester's seminar that the date would not only be mandatory but required to pass the class (which, despite some chaos, did encourage the students to complete the assignment).  By the semester following that one, she had perfected her strategy for this assignment and introduced specific instructions for how the students should go on dates.

The students had a two-week frame in which they needed to go on the date. Students are encouraged to go to places like coffee shops, ice cream places, and other such low key environments for a first date. She requires for these "Level 1 Dates" that students:

• The student must ask someone out in person (no Facebook, texting, snapchatting, etc.)
• The date be arranged within three days of the asking. Waiting longer invites anxiety, drama, and unsolicited (or worse, solicited) advice form friends
• The person being asked be a legitimate romantic interest (not just a friend). Though it is a good idea that it not be someone on whom the student has had a crush for years, it should be someone whom they could envision cultivating a relationship with
• The person should know it is a date. Reference to the assignment is OK, but they should not be told the assignment is the only reason for the date
• IT should last between 45 to 90 minutes
• Have a straightforward plan for the date (do not ask them to decide), which will show care and concern and take the pressure off
• Pay for the date without fuss
• Choose three people to tell the date about, and no more. This limit helps to avoid vicarious dating and drama from friends (who often don't want the relationship to develop for fear of losing their friends)
• The date should involve no physical interaction, with the possible exception of a friendly A-Frame hug at the end
• They should not date someone whom they've dated before
• It may be during the day or the night (daytime is preferable), but it is only a date if the two are alone. No group dating, third-parties, or "wingmen" allowed

Prof. Cronin reported that students who participated in her dating class reported feeling more fulfilled and happy in dating than in hooking up. The hardest part was often just the asking, and the date itself proved relatively easy. Although dating does not instantly match everyone up with their future spouse, it helps students both to appreciate their fellow human beings more and to find out more about their own desires. She concluded with a remark from Pope Francis that our greatest fear is not so much rejection or failure, but becoming so numb and jaded that we are no longer capable of being moved by the joy, humor, suffering, and love of others. Dating helps to foster the sort of connection and relation that Pope Francis describes and which is so central to our human existence.

The winners of the Flying Rhino gift certificates are chosen

After a time for questions from the audience, we raffled off three $50 gift certificates to The Flying Rhino, a local restaurant in Worcester.  This event was a great success and a wonderful thing for Holy cross students to hear. We sincerely thank Prof. Cronin for her time and her superb presentation. 

Theology by the Slice: The Benefits and Challenges of Being a Psychologist and a Person of Faith

Last Wednesday we heard a talk by Prof. Rochelle Fritz of the Psychology Department. Prof. Fritz earned her doctorate in clinical psychology from Mimi University (which, as we learned is in Ohio) and is the wife of Prof. Peter Fritz, one of our past speakers. Prof. Fritz spoke to us on the relevant topic of being a religious person in a profession where faith is frequently looked down upon.

Both in her experience in graduate school and beyond, Prof. Fritz was somewhat surprised to find that many of her colleagues viewed religion as a bad thing. They tended to view religion as a weakness or a crutch that people leaned on, rather as a good thing and a means of coping. They don't often ask about religion in their work and usually don't consider it as an important part of the culture.

By contrast, Prof. Fritz often found it difficult to work with patients who didn't have any faith (most of her work is with families and children). On the other hand, she found that faith often greatly aided a patient with whatever problem they were dealing with. Religious children who were dealing with some difficult issue in their personal lives often had a source of hope and consolation that other patients lacked. Someone she knew who was terrified of leaving her house could work up the courage to go to a church several times a week. This person's faith also helped Prof. Fritz relate to and connect with her patient, and fostered a sense of hope for recovery.

There are some other challenging aspects Prof. Fritz finds in her profession. For example, if a client wants to pray during a session, the psychologist cannot necessarily oblige him, depending on the rules of the particular institution.  Likewise, there are some ethical issues that religious psychologist face. for example, if a client intended to obtain an abortion and wanted to discuss the issue with her, Prof. Fritz feels compelled to be open about her pro-life beliefs before the discussion.

Prof. Fritz concluded her talk with a discussion with all us about what the place of faith might be in our future professions.  Among other things, we discussed how, although religious people are often accused of imposing their beliefs on others, irreligious people can be equally guilty of the same thing, and about the need for finding comon ground with the people we work with.

We sincerely thank Prof. Fritz for preparing and giving her engaging presentation, and for kindly enduring the lack of "slices" to accompany her theology on Ash Wednesday.

Theology by the Slice: Dante's Vision of Human Destiny

On February 11 we were pleased to welcome back (for the third time now) Prof. James Kee of the English Department. Prof. Kee has spoken to us before* on the Bible and modern literature, and on the poem Love (3) by George Herbert. He returned for one final presentation, this time on the Italian Renaissance poet Dante Alighieri's vision of human destiny in his work The Divine Comedy.

Prof. Kee began his discussion of Dante with some background on the poet's view of the world. According to Fr. Robert Sokolowski of the Catholic University of America, Dante didn't believe the universe was a kind of enclosed, cosmic oneness, but rather a creation in a relation to its Creator. He saw the created world as everything that was not God, and thus unnecessary. The universe, then, is radically contingent on its Creator as its source and sustenance, existing because of God's free act of love. Dante's vision of the universe takes up the relation between the grace of this gift and the nature of things within it.

Dante also thought that nature came from God and circled back to Him. Humans have a substantive quality or nature, and thus a relative autonomy. We have a distinct nature, our being is radically contingent on God's creative gift. Humans also have a proper form, or most perfect ideal, which is comprised of excellence (an idea that Dante got from Aristotle, through reading St. Thomas Aquinas). We have the potential to actualize, or become, this ideal human, and  The Divine Comedy is in part about aspiring toward this telos or final purpose. In addition to these Aristotelian ideas, Dante also draws from St. Augustine's idea of the "restless heart" - that is, that humans find their ultimate completion in God. Human nature is wounded and in need of God's grace. The other aspect of Dante's work, then, is the response to this grace, and the freedom necessary to give that response.

Dante's Comedy takes us through three realms in the afterlife: Inferno (Hell), Purgatorio (Purgatory), and Paradiso (Heaven). In his Hell, we find humans who have actualized their potential in a deformed way. The lowest circle of Hell is reserved for those who seriously betrayed their relationships with others, which could have been the most excellent actualization of their humanity. Dante sees purgatory, however, as a realm of hope, wherein humans can realize their capacity to be free. Purgatory is a mountain (bathed in the light of Venus) divided into seven stories, each representing one of the seven deadly sins. The process of purgation involves refining each of these vices into its contrasting virtue and undoing sinful habits.Heaven, finally, is here humans come to participate in the divine nature through God's grace.

Look for example, at this passage near the end of the Purgatorio translations are by Allen Mandelbaum):

“My son, you’ve seen the temporary fire
and the eternal fire; you have reached
the place past which my powers cannot see.
I’ve brought you here through intellect and art;
from now on, let your pleasure be your guide;
 you can rest or walk until
the coming of the glad and lovely eyes-
those eyes that, weeping, sent me to your side.
Await no further word or sign from me:
your will is free, erect, and whole-to act
against that will would be to err: therefore
I crown and miter you over yourself.” (Purgatorio 27.127-131; 136-142)

Dante's guide through this Hell and Purgatory is Vergil, the Ancient Roman poet. Vergil represents the most excellent a human can be without God's grace. Yet as Dante prepares to exit Purgatory, Vergil cannot accompany him, for Vergil lives in Limbo, the part of Hell reserved for the righteous pagans who lived before Christ. The mystery of God's justice is that Dante has been brought to salvation by an agent who is excluded from it. Furthermore, the line "your will is free to act, erect, whole" Dante's new-found moral freedom. His intellect has guided him to the truth, and his will has assented to it. Having succeeded in purgation, Dante now enjoys the excellences of humanity. He can act spontaneously without fear of error because of his virtue.

For Dante, however, there is more to be had than the excellences alone:

That done, she drew me out and led me, bathed,
into the dance of the four lovely women;
 “Here we are nymphs; in heaven, stars; before
she had descended to the world, we were
assigned, as her handmaids, to Beatrice;
we’ll be your guides unto her eyes; but it
will be the three beyond, who see more deeply,
who’ll help you penetrate her joyous light.”  (31.103-104; 106-11)

Scholars agree that the "four lovely women" are the four cardinal virtues (prudence, fortitude, justice, and temperance), which in turn are the Aristotelian excellences that Dante has just attained to. Yet there is more to Dante's journey than the actualization of excellence. Dante is continuing toward the Augustinian rest with God. It is beyond anything Vergil can show him. It is something that must be given by God.

The "three beyond" refer to the theological virtues (faith, hope, and charity), which will let Dante stare into the eyes of Beatrice, who in turn guides him to the Beatific Vision. He expands on the three virtues here:

My eyes were so insistent, so intent
on finding satisfaction for their ten-
year thirst that every other sense was spent.
And to each side, my eyes were walled in by
indifference to all else (with its old net,
the holy smile [of Beatrice] so drew them to itself),
when I was forced to turn my eyes leftward
by those three goddesses because I heard
them warning me: “You stare too fixedly.”
And the condition that afflicts the sight
when eyes have just been struck by the sun’s force
left me without my vision for a time. (32.1-12)

The "three goddesses" are again the theological virtues. Although Dante longs to look into Beatrice's eyes, he cannot do so by himself with being blinded. The Three admonish him, saying he stares "too fixedly." The theological virtues, which are beyond the human excellences, are a radical gift of God. Dante needs God's help (represented by the help of the three goddesses) to enjoy the beatific vision.

Dante can eventually look into Beatrice's eyes without harm:

The eyes of Beatrice were all intent
on the eternal circles; from the sun,
I turned aside; I set my eyes on her.
In watching her, within me I was changed
as Glaucus changed, tasting the herb that made
him a companion of the other sea gods.
Passing beyond the human [It. trasumanar] cannot be
worded; let Glaucus serve as simile
until grace grant you the experience. (Paradiso 1.64-72)

The word trasumanar is a neologism. Dante created the word to express the idea of "going beyond the human." The simile of Glaucus, a sea-god who was transformed from a mortal to an immortal, likewise illustrates what is happening to Dante. The eschatological experience exceeds the natural human teleology. By the gift of God, humans can exceed the human.

Dante at last comes to his description of the beatific vision, which he comes to through Christ:

     In the deep and bright
essence of that exalted Light, three circles
appeared to me; they had three different colors,
but all of them were of the same dimension;
 That circle which, begotten so, appeared
in You as light reflected when my eyes
had watched it with attention for some time,
within itself and colored like itself,
to me seemed painted with our effigy,
so that my sight was set on it completely.
As the geometer intently seeks
to square the circle, but he cannot reach,
through thought on thought, the principle he needs,
so l searched that strange sight: I wished to see
the way in which our human effigy
suited the circle and found place in it
and my own wings were far too weak for that.
But then my mind was struck by light that flashed
and, with this light, received what it had asked.
 Here force failed my high fantasy; but my
desire and will were moved already like
a wheel revolving uniformly – by
the Love that moves the sun and the other stars. (33.114-117; 127-145)

The three circles that are different but with the same dimensions is a representation of the Trinity. The circle that "appeared / in you as light reflected" and "seemed painted with our effigy" is Christ, who is true God and true man. Dante is looking at Christ, attempting to see how his humanity can possibly be united to God's divinity. It is like trying "to square the circle" and the "seeing" that Dante wants refers to intellectual sight or perception. Yet Dante's "wings were far too weak for that" - with his own human faculties, he cannot grasp the mystery before him. Yet he is given grace, his "mind is struck by light that flashed / and, with this light, received what it had asked." By the grace of God, Dante is elevated into a participation in the divine nature.

He is elevated by the "Love that moves the sun and the other stars." Even now, within the created order, we participate imperfectly in God, who created it and sustains it, moving the sun and stars. We obtain a glimmer on earth of the eternal reality that is to come by response the response of "desire and will" to God's gift.

We sincerely thank Prof. Kee not just for this excellent presentation, but for all the times he has come to speak to us. With his (and His) help, we have seen more clearly the glimmer that points beyond itself to "the essence of that exalted Light."

*"The Bible in Modern English Literature," delivered 2.13.13; "Love (3) by George Herbert," delivered 10.9.13.

Theology by the Slice: God, Godlessness and Contemporary Art: On Damien Hirst

We kicked off the new semester with a talk by Prof. Peter Fritz of the Religious Studies Department. Prof. Fritz has spoken to us once before* (on the topic of relating to Mary), and we were thrilled to have him back. He earned his bachelor’s degree from Loyola University Chicago, where he majored in studio art and theology, and he went on to earn his doctorate in theology from the University of Notre Dame. His research is (in part) in theological aesthetics, which includes studying art. He spoke to us in January on contemporary artist Damien Hirst and whether the professedly atheistic artist’s work was at all influenced by his “Catholic imagination.”

Damien Hirst (1965 –) was born in Bristol, England and grew up in Leeds. He studied art at Goldsmiths, University of London. He likes to create series of works with a particular theme. Some of his collections include a Natural History series and a series of dead animals submerged in formaldehyde.  

It has been observed that some of Hirst’s artwork seems to draw heavily from Christian iconography. His work Saint Sebastian, Exquisite Pain, which features a bull submerged in formaldehyde tied to a steel pole and pierced with arrows, is based on many classic depictions of the martyrdom of St. Sebastian.  Likewise, his piece God Only Knows features three flayed sheep nailed to crosses, which clearly draws from many traditional paintings of the crucifixion. Hirst evidently considers religious themes when he makes his pieces. The question is, then, what is the place of God in Hirst’s artwork, especially considering that he is a professed atheist

The Martyrdom of St. Sebastian (1525), by Il Sodoma

Saint Sebastian, Exquisite Pain (2007)

In pondering this question, we should consider the possibility of Hirst’s Catholic imagination. The Catholic imagination, as theologian David Tracy describes it, allows us to find God’s presence in profane things, because all of creation participates in and is sustained by God’s gift. At first glance, it might seem that Hirst’s work is devoid of any Catholic imagination. His piece Trinity – Pharmacology, Physiology, Pathology, for example, depicts a “trinity” of three very carnal and material elements. It is firmly grounded in the world and lacking in anything spiritual.

Trinity – Pharmacology, Physiology, Pathology (2000)

Yet Hirst has also indicated that his artwork is informed, to some degree, by spiritual themes. He said in an interview that art and science are both lacking in spirituality, and that all three need to work with each other. At the very least, he indicates the possibility of a dialogue between faith and reason. And some of his other works point toward a spiritual sense. Consider, for example, this fascinating piece called The Incomplete Truth.

The Incomplete Truth (2006)

Prof. Fritz concluded his presentation with a discussion about the possible spiritual themes that could be present in Hirst’s artwork, as well as about the nature of art itself and its relation to faith.   

We sincerely thank Prof. Fritz for returning for another Theology by the Slice talk, and for all the work he put into this stimulating presentation.

*"Why is She Our Lady? Relating to Mary." Delivered on 4.10.13