Mercy and Mary

Kevin O’Brien at his blog, Theater of the Word Incorporated referenced an article called “How The Karate Kid Ruined the Modern World” by David Wong.

The article talks about how becoming the best is not all that easy, and sometimes people think they will become the best and bet on it by buying lots of stuff on credit. Actually, that’s sort of the reason the Great Depression happened. It isn’t a new problem.

Generally, I think the whole “loser guy ends up winning in something against the odds (and some mean dudes) and gets the girl because he goes through a whole music video sequence of practice” idea is not realistic, and we know that.

But, we can feel good about a fictional story that portrays this, and Hollywood bets we will pay to see it.

Strangely enough, though, it seems like we can also feel good about not succeeding, despite good efforts. There is occasionally a movie like this, where the main character doesn’t win the event but wins the “virtue” award.

That’s very telling. In the end, virtue trumps a temporal win. There is something unsatisfying about temporal wins because they are just that: temporal. Ok, you won that game, but what about this one?

And bad music during the music video training sequence can hurt that win too.

The Congregation of Marian Fathers of the Immaculate Conception has a new transitional deacon today: Deacon Ronald McBride, MIC. Congratulations Deacon Ron!

Perhaps you have no idea what the above means, but I will explain. You might have heard that the Vatican is asking the LCWR (Leadership Conference of Women Religious) to reform themselves by producing a new set of statues, under the guidance of Archbishop Sartain.

First, I’ll quote a lady who gives a particular perspective on the relationship between the LCWR and CMSWR:

“As for women religious, in 1992 a group of religious orders withdrew from the Leadership Conference of Women Religious (LCWR) because of its dissent. They founded the Council of Major Superiors of Women Religious (CMSWR) approved by the Vatican in 1995. While LCWR represents 292 communities to CMSWR’s 90, many of the member of the latter are bulging with new vocations while the LCWR orders are dying out. It’s easy to distinguish between the two groups. LCWR members are typically in perms and pantsuits while the CMSWR members wear full habits. Age is another significant difference. CMSWR sports young, fresh faces. The Dominican Sisters of St. Cecilia have an average age of 36. The Dominican Sisters of Mary Mother of the Eucharist, founded only ten years ago, have grown from four sisters to 78 with an average age of 28.” Mary Ann Kreitzer — The Truth

Now, this is a perspective that takes some facts but ignores broader data. A 2009 survey found the average median age of a women in perpetual vows in a LCWR community to be 74, while the average median age in CMSWR is 60 (NRVC CARA survey PDF). There are a number of CMSWR communities that do not have many vocations, if any. However, it is safe to say that LCWR communities have very, very few vocations, (the 2009 survey found less than 1% under age 40 in perpetual vows, while 8% under 40 for CMSWR).

Now with the average age of women in LCWR communities to be 74 in 2009 (and probably higher now), it seems a bit late in the game to ask for reform, but at the same time, the tremendously negative attitudes toward the Vatican (which were already very negative without the call for reform) among such communities should also not be ignored. Have you ever met a young woman that wanted to spend her life with a group of grumpy old women that hate the Church (or at least the leaders of said Church) that produced the community in the first place? There aren’t many. The “less than 1% under 40″ makes perfect sense.

Still, CMSWR communities are struggling in many cases, and this should not be ignored. There are a few communities that are bursting at the seams, but it should be noted that this is not the norm.

There are indeed young women with calls to religious life. I think there are many LCWR communities that do not believe this is the case and try to ignore communities that are successful–write them off as it were. A CARA report in 2010 with similar conclusions has disappeared from the Internet, and some said it gave the wrong impression. A National Catholic Reporter article says there is a “slight tilting in the direction of traditional groups” (CARA Study Given Wrong Twist). I don’t think that is the case either. The truth lies in the middle. Traditional groups are doing better, and a few much better. The return of women’s religious vocations is happening, but it is, for the most part, gradual.

I’ve wanted to see the movie for a while, but Holy Week was particularly busy, as was the time around Mercy Sunday, and then there have been other things that have come up.

My main reaction is, “Wow!”

I don’t feel adequate to review the film, but here’s something from an interview with Jon Erwin (director of the film) that sums it up pretty well:

“I believe the film is much more than just a pro-life film. I think it’s a celebration of life. It’s about forgiveness, it’s about love, it’s about knowing who you are, it’s about a lot of different things, and most of all it’s about the power of forgiveness.” - Jon Erwin, 5 Questions With Jon Erwin

Indeed. I think I recommend this about twice as much as I would recommend Bella. This movie does have some dialogue written for a Catholic priest that, I suspect, was not written by a Catholic, but it’s a mild complaint.

Yes, if you can, you should see it. I’m also excited that there will be some scenes in the DVD that were cut from the film, per the above referenced interview.

I also note that one of the executive producers, Dave Allen Johnson, was the creator of Sue Thomas FBEye. I’ve been rather impressed with his work over the years. I’m glad he was part of this success.

My Review of October Baby in IMDB

I decided to deactivate my Facebook account. It was quite a time-waster. This will definitely help the activity on this blog, which has become rather quiet (radio silence, of sorts).

Although the Marians do not exactly have a corresponding women’s community, our renovator, Blessed George Matulaitis, founded a community in Lithuania called the Sisters of the Immaculate Conception. The community was founded on September 15, 1918.

This community had to stay underground in Lithuania during the Communist years, but was able to operate freely in the United States. The sisters in the U.S. have this website:
Immaculate Conception Spiritual Renewal Center

A Wikipedia article explains a little about the sisters:
Sisters of the Immaculate Conception of the Blessed Virgin Mary

The website in Lithuania is only in Lithuanian, but here it is via Google Translate in semi-English.
Sisters Website from Lithuania

This topic has become near and dear to my heart. I would like to point out that all of the Opera Omnia of St. Lawrence of Brindisi has been translated into English by Fr. Vernon Wagner, O.F.M.Cap., of Mount Calvary, Wisconsin, and most of it has been published. The publication, however, is currently limited to 300 copies of 12 volumes. Franciscan University of Steubenville is one of 4 libraries listed on WorldCat that has the volumes available in their collection. Some of the sets can be found in libraries of Capuchin houses.

The Mariale (Volume 1) might be reprinted in a year or so (hopefully). This book contains St. Lawrence’s sermons on the Blessed Virgin Mary. These sermons are quite impressive and deserve a wider audience.

For serious Mariological research in Latin, this set of books is a goldmine. For those interested, you will be happy to find that most of the volumes (except 3, 9, and 11) are available free online to browse or download.

Summa Aurea de Laudibus Beatissimae Virginis Mariae edited by Jean-Jacques Bourassé (a collection of older books)
Published by Migne 1862

Volume 1 (Tomus Primus)
**** This contains the text of Mariae Sanctissimae vita ac gesta, cultusque illi adhibitus by Jean Chrysostome Trombelli which is also available here as its own book

Volume 2 (Tomus Secundus)
**** Volume 2 finished the work started in volume 1 and also includes Historia Deiparae Virginis Mariae by Cristobal de Castro which is also available here as a separate book and De Reliquiis B. Virginis Mariae by Trombelli (could not find as a separate book) and De Aedibus Quas Incoluit SS. Virgo and Iconographia B. Virginis Mariae by the same author. Also included is Biblia Mariana.

Volume 3 (Tomus Tertius) does not appear to be available online. It includes Mundus Marianus (not sure if this is the same one available online) and Kalendarium Marianum by George Colvener (online as Kalendarium Sacratissimae Virginis Mariae nouissimum). This volume also contains Church Fathers on Liturgica Mariana and Excerpta ex antiquis Liturgiis.

Volume 4 (Tomus Quartus)
**** This volume contains Trombelli’s De Cultu Publico ab Ecclesia Beatae Mariae Exhibito and Annus Marianus, sive Corona anni Mariani ex SS. Patrum sententiis… by Cyrillo. It also contains Novendialia Exercitia pro VII Festis principalioribus B. V. Mariae by Seeauer and Hebdomada Mariana, seu septem dierum opus complectens pia septem Exercitia by Mariologi Bohemi.

Volume 5 (Tomus Quintus)
****This volume contains, among other books, Defensio Beatissimae Virginis Mariae et Piorum Cultorum illius Contra Libellum intitulatum by Francisco Lodviscio Bona (1671), and sections on the Rosary and Scapulars.

Volume 6 (Tomus Sextus)
****This volume is made up entirely of a digest of teachings of the Church Fathers on Our Lady.

Volume 7 (Tomus Septimus)
**** Contained partially in Volume 7 and partially in Volume 8 is the Theologia Mariana of Virgil Sedlmayr. It is referred to as Scholastica Mariana by Bourasse. This book covers many questions about the Blessed Virgin Mary.

Volume 8 (Tomus Octavus)
****The last part of Volume 8 contains the first four (out of five) books of De Maria Virgine Incomparabili et Dei Genitrice Sacrosancta by St. Peter Canisius.

Volume 9 (Tomus Nonus) does not appear to be available online. It contains book five of the previously mentioned work and B. Virginis mariae Corona Stellarum Duodecim by Georg Reismüller. Although this book is not online, a book that appears quite similar in subject matter is: Pentaphyllum Marianum by the same author. It might be an earlier edition. This volume also contains the beginning of the Polyanthea Mariana.

Volume 10 (Tomus Decimus)
****This volume contains the Polyanthea Mariana which gives a list of titles of Our Lady and where they are found.

Volume 11 (Tomus Undecimus) does not appear to be available online, but some of the original books contained in it are: Reges Mariani, Principes Mariani, Fundatores Mariani, Lilia Mariana (all by Marracci). Also contained in this is Maria Augustae Ordines by Nicolai and the beginning of the Atlas Marianus.

Volume 12 (Tomus Duodecimus)
****This volume contains part of the Altas Marianus, which gives the history of various miraculous images of the Mother of God. It also includes Sailer’s Imitation of Mary and Miranda Mariana by Cimarolo. An example of a story in this collection is: Mary discloses to Bl. Veronica of Binasco the negligence of the sisters, and shows what she had to appease.

Volume 13 (Tomus Decimus Tertius et Ultimus)
****This volume contains Elogia Gloriosissimae Virginis Deiparae Mariae ad ejusdem Litanias Lauretanas by Berlendi which can also be found as a separate book. It also includes Apostoli Mariani.

“Tota Pulchra Es.”

THOU art all fair, O Mother blest!
In thee is found no stain;
Thou’rt purer far than whitest crest
That decks the troubled main.

Thy soul no taint did ever bear
Of imperfection’s shade;
And Satan never counted there
The blots his wiles had made.

First creature formed since Adam’s fall
Who shared not Adam’s sin;
Thy life was spent that mortals all
Celestial life might win.

Blest day, that sees a saint conceived,
A soul all undefiled!
What wondrous mysteries are weaved
Around that sinless child!

Glad sight to Heaven’s highest court.
They view their peerless Queen;
And feeble man’s most firm support
In that weak babe is seen.

O thou fond Mother, guard me well!
I trust my soul to thee;
Defeat the serried ranks of hell.
Safe guide me o’er life’s sea.

And when, all spent my mortal days,
I kiss Death’s fatal rod.
Be “Tota pulchra es” the phrase
My soul shall hear from God.

A. B. O’N., C.S.C.
December 8.

From Ave Maria Magazine, December 13, 1890

For all liturgical historians, you can look at a copy of the Gelasian Sacramentary. The Roman Canon is on page 234. You will notice it is very similar to the present Canon.

The Sacramentary is from the 8th century. Yes, some of these prayers have been prayed for quite a while.