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SISTER CLARE, by Loretta
Burrough, Houghton, Mifflin,
$3.00.
THE PYX, by John Buell,
Farrer, Straus and Cudahy,
$3.50.
(Reviewed by
Flannery O'Connor)
Sister Clare will possibly be
admired by those who are tired
of novels in which nuns decide
that convent life is not for
them. The nun in this novel does
not question her vocation. Her
trials are with commonplaces
such as washing down the belfry
stairs and with a pride which
is exhibited several times and
is considered by her suneriors a
great impediment to Carmelite
perfection. Most of the nuns in
this book who do not have lov
ably tart tongues speak with a
pious coyness which may, un
fortunately, he authentic. The
note of the novel- is authenticity
to Carmelite life; it is not
depth of characterization. Any
novel which seeks to do justice
to a religious vocation, and par
ticularly one to the severe order
of Mt. Carmel, will have to go
very deeply into the inner life
of its main character, and this
is perhaps an impossibility in
the case of mystics of this kind.
The book may be of interest to
girls from tw e 1 v e to twenty
who want to know what life is
like in such a convent, but the
world of near-perfection seldom
makes good fiction.
At the other extreme is The
Pyx, which should be kept
away from children twelve to
twenty, although it is the
better-written novel. It deals
with a milieu almost entirely
evil in which, nevertheless,
martyrs may be found. The
martyr in this case is a prosti
tute who, when she is about to
be forced into participation in
something like a black mass,
swallows the host which has
been given her to descrate and
for this is thrown off a balcony
to her death. The book proceeds
like a mystery novel but is also
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a mystery novel in the sense of
leaving the reader with a deep
er mystery to ponder when the
literal mystery has been solved.
The evil in this novel is as
rarified as the good in Sister
Clare. Both books follow their
own logic but neither quite get
away with it.
THE GRACE OF
HEAVENLY DESIRES
THE CURE OF ARS AND
HIS CROSS, by Jean de la
Varende, Desclee, $3.75.
(Reviewed by Leo J. Zuber)
This translation of de la
Varende’s Le Cure d ’Ars et Sa
Passion gives English readers a
subjective, not too profound ac
count of Jean Marie Vienney
(1786-1859). The author takes a
highly personal interest in his
subject and freely abandons
him biographically to engage in
some unabashed first person
singular comments and obser
vations. His treament makes
facile reading which, with the
book’s truly remarkable illus
trations, 68 of them, should at
tract readers in number to
an acquaintanceship with the
much-mentioned but still little
known saint (canonized May
31, 1925).
The good Cure must have
been a man greatly misunder
stood by some as he was great
ly admired and loved by others.
The salvation of souls was his
passion, not just his vocation.
In our too soft times and ways,
we would be hard pressed to
understand and accept him and
gladly follow his spiritual
guidance.
His bishop made him a Canon
and conferred on him cap and
cape, symbols of the office.
But the Cure wanted no such
honor or office, least of all fine
clothing. He bargained and got
50 francs for it; then he wrote
his thanks to his bishop, who
probably wasn’t too surprised
to read:” . . . the cape you, had
the charity to give me has af
forded me great pleasure be
cause I was able with the fifty
francs for which I sold it to
finish a foundation I was build
ing. I was very much pleased.”
Such were his values.
And, as the author comments
about the time in which the
Cure lived: “There were priests,
learned, chaste, knowing their
theology, but lacking the fire
of the s p i r i t.” If such there
were, the Cure was clearly a
priest apart.
Spain To Decorate
Cardinal Spellman
MADRID, (NC) — The Span
ish goverment has announced it
will award the Grand Cross of
Order of Isabel the Catholic to
His Sminence Francis Cardinal
Spellman, Archbishop of New
York.
It is the highest decoration
that Spain can bestow upon a
foreigner.
Date for presentation of the
Grand Cross has not been set.
By Rev. Bernard Wuellner, S.J.
A chapter from the book
"Graces of the Risen Christ" by
Rev. Bernard Wuellner, S.J., (il
lustrated by Frank Kacmarcik)
and published March, 1960 by
The Bruce Publishing Company,
Milwaukee.
The Christian puts to himself
one searching question at Easter:
Am I risen with Christ? One
proof that one is living the risen
life of grace is a heart burning
with love of Christ and all that
belongs to this Friend of our
solus. For this must be a feature
of the new life of grace that we
have a buoyant interest in
Christ and a keen ambition to
possess His treasures.
LOOKING FOR JESUS
If we listen to the Church urg
ing us to live the Christlife more
fully these days, we will spirit
ually rise from our religious
sloth, our moral faults, and our
absorption in worldly interests
that take the mind and heart
away from the risen Lord. It
would be a pitiable mistake to
let the slackening of the Len
ten penances become at Easter
a signal for a decrease in our
daily living for and yearning for
Christ. The paschal season
sought rather be a sustained cli
matic union of our souls with
His joy and victories.
The angels standing by the
slab of the opened tomb have a
message for all of us. They said:
“You have nothing to fear. We
know that you are looking for
Jesus of Nazareth who was cru
cified. But He is risen; He is not
here. See the place where He
lay. He goes before you in Gali
lee, as He predicted. There you
shall see Him.” (Matt. 28: 5-7
and Mark 16: 6-7).
The angelic welcome is based
on their search for Jesus. This
sincere motive, interest in Jesus
and service to Him rather than
selfish curiosity, is what they
would recommend to all of us.
Seek for Jesus: all will be well.
You will find Him, risen of
course, whether in Galilee or
elsewhere. And having Him, you
will have all that can bring you
joy. But do not seek Him in
the tomb. Do not seek Him in
the graveyard of your sins. Do
not seek Him in the buried past.
Seek the true, living Jesus.
“Seek and you shall find.” (Luke
11:9).
One of the major instructions
of the Church to her children at
the Easter season is that they
put their minds on heavenly
things and look to heaven as
the Apostles did at His final de
parture. Their upturned faces
should be copied by our minds
ascending heavenward to our
beloved Lord. This is one more
way of living the risen life.
THE CHURCH REMINDS
Desires for spiritual goods, as
well as these goods themselves,
are gifts of God. Thoughts of
heavenly goods and cravings for
them are actual graces coming
from the Holy Spirit. But we can
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do our part in preparing for
these graces, accepting them,
fostering them, a n d deepening
them. The Church tells us how
to do so.
First, she sets the stage for
the Spirit’s action within us by
bringing back the annual mem
ory of Christ’s glorified body
and His entrance into heaven.
These remembered truths awak
en us earth-bound men to a
better appreciation of invisible
spiritual benedictions which God
would gladly bestow upon us.
Appreciation stirs hunger in the
soul. This hunger is fed by the
promises of Christ to shower
these heavenly benefits on us if
we faithfully follow Him.
Recognizing that such desires
are a heavenly gift beyond our
unhelped reach, the Church in
her paschal prayers often ani
mates us to pray for these. She
opens the Easter vigil by bless
ing the new fire, begging God
that through this feast of Easter
we may be inflamed with hea
venly desires and come with
pure minds to the festival of
Christ’s undying radiance. After
the first prophecy we pray so to
lead our new life that we may
persevere in combating sinful
desires and attain everlasting
joys.
Other liturgical prayers of the
season direct us to love what
God commands, desire what He
promises, and keep our hearts
fixed on true joys amid life’s
changing patterns. We are urged
to pray for thoughts and desires
of the right.
On Ascension day we join in
requesting that our minds may
dwell in heaven where our Re
deemer now is living. On the vi
gil of Pentecost we ask the Holy
Spirit for burning heavenly de
sires and deep draughts of life.
Perhaps the most remarkable of
these petitions for a heaven-bent
mind occurs on the fifth Sunday
after Pentecost:
O God, who have prepared in
visible goods for those who love
You, pour into our hearts a
longing for Your love: so that by
loving You in all things and
more than all things, we may at
tain Your promises which out
run every desire and expecta
tion. Through Christ our Lord.
The Postcommunion of the
Mass of the Sacred Heart, charg
ed with the spirit of charity,
begs for a love of heavenly
things and contempt for earthly
ones. Indeed, so great is the
wish of the Church that we of
ten lift our attention heaven
ward that she joyously bids us
at each day’s Preface: Sursum
corda, Lift up your hearts.
If only our daily answer were
completely true: We have them
lifted up to the Lord.
'THINGS ABOVE'
These numerous gifts which
we desire from our heaven
ly Father include knowledge of
God in our lives and its accom
plishment in the conduct of oth
ers; sanctifying grace and its
growth; opportunities to prac
tice many Christian virtues; un
ion with Christ laboring and
suffering for our redemption;
universal justice and the reign
of Christ’s peace on earth; hea
ven, the sight of Jesus, our re
wards, and the means to get to
heaven; contentment with our
Father’s provident care over us;
and all other gifts for which
the Spirit working in our souls
urges us to plead.
The swinging of the mind
towards higher things and its
distaste for the lower may be a
critical moment in development
of the interior Christian life. As
the divine captures our attention
and deepens our motives, we be
gin to lose our preference for
material goods, bodily comforts,
worldly honors, and temporal
blessings. These things lose their
former importance in our esti
mation. Earth, after all, is but
for a while; heaven is forever.
The means, the goods of time,
are far below the end — God —
in value.
A true rating of the worth of
earthly things is sometimes
spoken of as contempt for them.
But we need not regard them as
wicked or worthless. Yet part of
the spiritual effort to live with
Christ risen must consist in
counteracting all those desires
which the world hostile to
Christ, our own unreasonable
flesh, and the tempting devil
would give us if we but wanted
them, must be banished from
our desires.
We must not let ourselves be
overthrown by worldly desires,
as was the. rich young man who
approached our Lord. Love of
pleasures of the sense is the
cockle that chokes the good seed
of Christ’s truth in the lives of
average sinners. Love of honors
in this world pulls other strong
er souls away from Christ.
SPIRITUAL FREEDOM
All such desires that stand
against Christ’s mastery within
us must be controlled, starved,
and never allowed to compete
with our desires for the gifts of
Christ. To win this freedom
from choosing these earthly,
selfish, and evil things usually
takes long spiritual training.
That is why the asectie life must
mark those who are risen with
Christ.
A religious vocation by de
manding daily sacrifices great
ly assists this denial of self and
of wickedness that leads to de
tached purity of heart with re
gard to lower goods. But in or
out of the religious state, every
Christian who would be close
to Christ must labor for his spi
ritual freedom from all things
except God and His will.
Besides her suggestions on
prayer and combating worldly
desires, the Church also tells us
to think. “Set your minds on
things above,” (Col. 3.3) she re
peats from St. Paul when he was
advising Christians risen from
sin. Turn the mind to the divine
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THE BULLETIN, April 16, 1360—PAGE 7
and the good; let these heavenly
blessings seize your imagina
tions, thoughts, and affections.
Cardinal Newman echoed St.
Paul in this bit of advice: “Let
me put my mind on things
above, and in God’s good time
He will set my heart on things
above.” Desire follows know
ledge.
One of the ways to holiness is
to long for it. One of the paths
to heaven is to desire heaven. If
I but occupy my mind with God,
it will not be long before He
will shower on me that interest
and love for these heavenly
goods. Love will soar heaven
wards where our thoughts have
already risen.
The Church further suggests
that we cultivate holy desires
by giving some of our time to
spiritual reading. From it we
can gain higher esteem for spi
ritual realities, a sense of true
values, a closer mental affinity
with the judgment of Christ, and
a centering of thoughts and
sentiments on the treasures of
the soul. The Church, moreover,
admiringly points out to us
saints whose lives seemed to be
a flame of desire for heaven and
a leap of the spirit towards
Christ.
St. Paul desired to be dis
solved in order to be with
Christ. The autobiographies of
the two saints Teresa and the
letters of St. Margaret Mary are
famous examples of souls ab
sorbed in thoughts of heaven.
The practical St. Ignatius Loy
ola sighed deeply when he look
ed at the silvery stars and felt
how petty was earth when he
turned his thoughts to heaven
beyond the stars.
St. Stanislaus Kostka, dead at
eighteen, had three great ir
repressible longings which sum
med up his whole spiritual life:
the desire for Holy Communion,
the desire for the religious life,
and the desire for heaven. Many
a martyr fixed his mind on hea
ven while his body suffered.
THE PROMISED LAND
When the wings of the spirit
spring upwards, we will take the
right means to make heavenly
goods come true in our lives.
Our conduct will become more
heavenly in quality. Desire will
become hope, and hope will car
ry us forward to our meeting
with Jesus in heaven.
During these years on earth
we are fugitives and pilgrims
journeying to the Promised
Land where our Father dwells
and which we are to inherit. In
our Passover years while we
slowly travel from the land of
slavery to sin through the bar
ren Sinai desert of this world,
we must not give way to foolish
longings for Egypt’s fleshpots,
to the weariness of the long
march, and to disappointment
with our long waiting before we
come into the promised king
dom.
With high hope we must keep
reaching forward to the won
ders which God is preparing for
us in our final homeland. That
is one,reason why Easter is so
spiritually helpful in giving us
glimpses of His glory and
strengthening our hopes to pos
sess it. God knows how to slake
our thirst for Himself,, and He
means to give Himself, face-to-
face and heart-to-heart, to all
who rise with His Son. “When
Christ, your life, appears, then
you shall appear with him in
glory.” (Col. 3:4)
Each Sunday, we are taught,
is a little Easter, a weekly me
morial of our Saviour’s Resur
rection. Let me, then, at least on
Sunday, put earth aside and
climb closer to God by the lad
der of heavenly desires.
Father in heaven, bring me to
heaven. Father of Christ, bring
me to Christ.
The genuine self-made man
never considers himself finish
ed.
Some people cast reflections
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