On the Primitive Way (Landon Roussel)

29 Feb

On the Primitive Way is a touching story of two Texan brothers who, after years of drifting apart, reignite their relationship on the Camino of St. James. Dr. Roussel’s storytelling keeps the reader engaged such that you feel you are making the journey with the brothers and the many Camino companions they meet along the way. Moving from place to place and through each etapa (stage) of the journey, the reader comes to know more about how the brothers grew up, drifted apart, how one found himself, and how they reunited along the journey.

Dr. Roussel is a three-time Camino traveler and provides a lot of interesting details about the tradition of the Camino and the history of Spain throughout. Like Cory, his brother–and his quick pace on the Camino–Dr. Roussel’s style keeps the reader moving quickly through the work as they travel from place to place and encounter different people and experience different things.

My only criticism of this story is that Dr. Roussel could have provided more detail. Both during the telling of the Camino journey itself and at the tragic end of the book, I found myself wanting to know more about him, about Cory, about their relationship, and what was next.

This book is a great gift for anyone who has traveled on the Camino for sure, but also for those looking for a redeeming and uplifting story about the power of family and human relationships–with both God and man. It was well worth the read and I encourage you to get a copy and take the journey as well.

Communitas Press; Paperback; 216 pages; $15.
For a complimentary review copy of the book, I offered to provide an honest review of the book.

Trouble at the Synod

12 Oct

It’s distressing that the bishops would even have to resort to sending such a letter to the pope, but at least some of them are speaking up. The text of the letter sent from thirteen cardinals to Pope Francis is below:

Your Holiness,

As the Synod on the Family begins, and with a desire to see it fruitfully serve the Church and your ministry, we respectfully ask you to consider a number of concerns we have heard from other synod fathers, and which we share.

While the synod’s preparatory document, the “Instrumentum Laboris,” has admirable elements, it also has sections that would benefit from substantial reflection and reworking.  The new procedures guiding the synod seem to guarantee it excessive influence on the synod’s deliberations and on the final synodal document.  As it stands, and given the concerns we have already heard from many of the fathers about its various problematic sections, the “Instrumentum” cannot adequately serve as a guiding text or the foundation of a final document.

The new synodal procedures will be seen in some quarters as lacking openness and genuine collegiality.  In the past, the process of offering propositions and voting on them served the valuable purpose of taking the measure of the synod fathers’ minds.  The absence of propositions and their related discussions and voting seems to discourage open debate and to confine discussion to small groups; thus it seems urgent to us that the crafting of propositions to be voted on by the entire synod should be restored. Voting on a final document comes too late in the process for a full review and serious adjustment of the text.

Additionally, the lack of input by the synod fathers in the composition of the drafting committee has created considerable unease. Members have been appointed, not elected, without consultation.  Likewise, anyone drafting anything at the level of the small circles should be elected, not appointed.

In turn, these things have created a concern that the new procedures are not true to the traditional spirit and purpose of a synod.  It is unclear why these procedural changes are necessary.  A number of fathers feel the new process seems designed to facilitate predetermined results on important disputed questions.

Finally and perhaps most urgently, various fathers have expressed concern that a synod designed to address a vital pastoral matter – reinforcing the dignity of marriage and family – may become dominated by the theological/doctrinal issue of Communion for the divorced and civilly remarried.  If so, this will inevitably raise even more fundamental issues about how the Church, going forward, should interpret and apply the Word of God, her doctrines and her disciplines to changes in culture.  The collapse of liberal Protestant churches in the modern era, accelerated by their abandonment of key elements of Christian belief and practice in the name of pastoral adaptation, warrants great caution in our own synodal discussions.

Your Holiness, we offer these thoughts in a spirit of fidelity, and we thank you for considering them.

Faithfully yours in Jesus Christ.

Happy Feast of St. Dominic

8 Aug

Today is the feast of St. Dominic and my son’s feast day as well. In honor of St. Dominic, I’m reposting a post about his nine ways of prayer, useful to any Catholic seeking to find a deeper (or just different) mode of prayer. Enjoy!

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The human person is both body and soul, and it is our goal to take care of both. Ideally, a healthy body will help us do the things that lead to a healthy soul. And a healthy soul will naturally relieve the anxiety, etc. that can lead to an unhealthy body. After 50 days of working out, I came, rather unexpectedly, to see the genius in the nine ways of prayer of St. Dominic in their integration of body and soul.
St. Dominic’s nine ways were introduced to me during my novitiate with the Dominicans. The basic point to the ways of prayer is that we are a union of body and soul, and need to engage both to worship God. This idea comes rather naturally to Catholics. Ours is a very tactile religion. We use many physical signs to convey spiritual realities. When you walk into Church, you bless yourself with holy water. When you enter the pew, you genuflect out of reverence for the Real Presence in the tabernacle. So, it is only natural that we would extend these bodily motions to our private prayer as well. By integrating body and soul, we give back to God everything that He gave us–and in the way that He gave it to us.
Dominic’s nine ways of prayer was not written by Dominic himself. Rather, it was a collection of observations about how St. Dominic prayed. Dominic used his body to express the longings of his heart, and to pursue the goods of the soul. As St. Thomas notes,
For man’s being consists in soul and body; and though the being of the body depends on the soul, yet the being of the human soul depends not on the body, as shown above; and the very body is for the soul, as matter for its form, and the instruments for the man that puts them into motion, that by their means he may do his work. Wherefore all goods of the body are ordained to the goods of the soul, as to their end. Consequently happiness, which is man’s last end, cannot consist in goods of the body.
Summa Theologiae, II.I q.2, a. 5
The soul does not rely on the body for its existence, but the body is the instrument that allows us to do God’s work. Thus, the goods of the body are ordered to promoting the goods of the soul. And so too the movements of the body in prayer help to express our inward desires. The nine ways of prayer include many different ways that St. Dominic expressed his soul to God. Let us imitate these methods in our own prayer and spirituality.
First Way: Profound inclination
Dominic recognized the presence of Christ not only in the Eucharist, but also in the altar of the church. He humbled himself before the altar and the image of Christ with a profound bow, expressing his humility before God. Dominicans still make this profound bow when reciting the Glory be.
Second Way: Prostration
“O God, be merciful to me, a sinner” Dominic would recite as he prostrated himself before the altar. He likened this action to the Magi who came to worship the Christ child: “When those devout Magi entered the dwelling they found the child with Mary, his mother, and falling down they worshipped him. There is no doubt that we too have found the God-Man with Mary, his handmaid.”
Third Way: Penance
St. Dominic was very aware of his own sinfulness before God and sought to share in the Lord’s passion through the discipline of penance. Today, Dominicans recall St. Dominic’s action by reciting the De profundis before taking the evening meal. There should be in our lives too a sense of sin that leads us to fall on our knees and say “Out of the depths, I cry to You, O Lord.”
Fourth Way: Genuflections
There is something powerful about remaining before the crucifix, gazing at the pierced One and contemplating the mystery of the Cross. To this contemplation, St. Dominic added the act of genuflecting before the Cross. Repeatedly, Dominic would kneel before the Lord and give Him praise, acknowledging that he knelt as a sinner before the One Who died for his sins. Let us too gaze at the Cross and see the love the Father has poured out in giving us His only Son.
Fifth Way: Contemplation
One way to define the Dominican mission is through a familiar Latin phrase: contemplare et contemplata aliis tradere. To contemplate, and to give to others the fruits of that contemplation. Dominic knew the power and importance of contemplation in the spiritual life. He would remain sometimes for hours standing before the Lord, meditating as if reciting Scripture. This was Dominic’s time to be still before the Lord, to listen to all that God had to say to him and to fill up the well of his soul to do God’s work.
Sixth Way: Cruciform

In order to recall the power of the crucifixion, it only makes sense to stretch one’s arms to imitate Christ on the Cross. This method of prayer was for St. Dominic reserved for moments that required particularly powerful intercession. Through this form of prayer, Dominic prayed for God to raise a boy from death, which He did. Imitating the prophets of old like Elias, Dominic called down the power of God to transform His people.

Seventh Way: Supplication
Dominic would often stand before the cross with arms outstretched like an arrow. At these moments, it was as if he was caught up in some blessed state in which he experienced the full grace of God poured out to strengthen him for his work. Dominic lifted his arms as he lifted his mind and heart to God.
Eighth Way: Study
The ancient practice of lectio divina was something St. Dominic practiced regularly. He would contemplate the words of Scripture, often those recited during the Liturgy of the Hours, and seek to learn more from God in the silence of his cell. It is this way of prayer that is linked to the Dominican tradition of seeing study as prayer. As we go through our day, it is often difficult to see work or study as an act of prayer. But, because God’s truth cannot be contradicted by any other truth, when we are studying something that is true and good, we are in some way studying about an aspect of God.
Ninth Way: On a journey
While traveling, Dominic would fall behind his companions and pray to God, often reciting the words of Scripture that he had meditated on earlier. It was Dominic’s conviction that the Lord would speak “in the wilderness” and that St. Paul’s admonition to “pray always” took concrete form while on a journey. Dominic’s extensive knowledge of Scripture allowed him to meditate on these words even while he was without his books.


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