Category Archives: by Father Daniel A. Lord

What Do You Think of Drinking? ~ Fr. Daniel A. Lord

02 Thursday Mar 2023

Posted by in by Father Daniel A. Lord, Virtues

≈ 4 Comments

This subject is dear to my heart. There is an Association some of us belong to in our home. It is called the PTAA, the Pioneer Total Abstinence Association. (Please note that I don’t endorse this website in its entirety, only because I don’t know much about it. I only use it to be united to others in making the pledge.)

It is a Catholic, Dublin, Ireland-based Association and one of the first members was Frank Duff (pictured above) who founded the Legion of Mary (and is now a Venerable.)

In the following excerpt, Fr. Lord laments the fact that the pledge is no longer in use….well….it is! Through this association, you can make the pledge to abstain for alcohol until you are 21, or for a temporary time (say, a year) or you can become a “life-er”.

We wear a pin (hubby’s lousy at this…he loses it…so do I), and say a prayer twice a day offering our abstinence for those who suffer from intemperance.

Our daughters have taken the pledge for a time. Margy did it for a 3 year period, Rosie has done it for a year and then renewed. It is great for the young people to be involved. They see the potential dangers of alcohol…and are doing something about it!

So many people suffer from the ravages of alcohol. No, of course, alcohol is not evil, and if used in moderation, it is a gift. (And our kids understand this, too).

But…so often we see those who can’t (or choose not to) do the moderation thing.

Alcoholism touches so many of us. It is not prejudiced….it ruins lives among the poor and rich, among both men and women, the lower class and the elite, Catholics and Protestants, etc….

So, if you want to check out this Association and make the pledge….go for it! It can be such a valuable mortification! It is there for those who suffer from the disease of alcoholism and for those wishing to make this sacrifice to help those who suffer from it!  Click here for more info: PTAA

What do you think of drinking?

Fr. Daniel A. Lord, 1950’s, Questions They Always Ask

God made the vine and the fruit of the vine. As He sat with His disciples, He drank with dignity and deep friendliness from the unconsecrated cup upon the table.

The discomfiture of a young bride in Cana led Him by His first miracle to turn water into wine for her feast. St. Paul advised the use of “a little wine for your stomach’s sake.”

It is worth noting, however, that the Apostle advised a little wine, and that he took it for granted that his old friend and disciple, to whom he was writing, had reached the years when he was likely to be having stomach complaints.

Few people have been hurt by what they drank in the protective wholesomeness of their own homes. There have, however, been exceptions even here. But when parents serve wine on festive occasions, their children drink with relative safety.

If to commemorate a birthday dad shakes some cocktails and gives a small one to the children, no harm is done. Then, as a person grows older and his powers grow weaker, a little stimulant may serve to make him slightly less boresome, less dull.

Old people are likely to find the party a bit tiresome and to doze by the hearth unless they have the artificial stimulation of a drink or two. Besides, there are parties so dull and conversations so wearisome that only the false glitter of a cocktail shaker keeps the miscalled celebrants from screaming in pain or staggering off in a drugged coma.

So drink can have its place. In measure, it can be an added joy to a family party or to a pleasant gathering in a home. It keeps old people briefly from remembering that they are old.

When a tired businessman faces a social ordeal which he just isn’t up to, he may find the strain less rending if he is fortified by a cocktail.

A mature person with a book and a glass of wine near his own fireside or in the companionship of congenial friends is a social symbol of relaxation and restfulness.

Socially acceptable is the group of men sitting around beer steins, singing far more than drinking, loving the good fellowship much more than the mild beverage.

But drink was intended to be stimulant for conversation, not substitute. It was meant to be an aid to a party, not the party itself. Like all of God’s good gifts, it was to be used with dignity and self-mastery by mature men and women.

Men and women were not supposed to find it a trap for their feet, a stutter for their tongues, a cloud for their brains, a snare for their souls.

Time was when men were proud of their ability to “hold their drink:” They would have been bitterly ashamed of themselves if they found out the next day that they had, on the strength of a couple of mugs or glasses, made fools of themselves, passed out of the picture, or slid under the table in a lump.

But a new tradition marks our age. Young people are positively proud of the fact that liquor makes a fool of them, that they can’t “hold their drink:”

They brag about how drunk they were and the speed with which the liquor threw, them. “Oh, boy! was I ever pie-eyed last night. I can’t remember anything that happened after ten o’clock.”

“Omigosh! what a head I’ve got this morning. I was boiled as an owl last night.”

“After that second highball, honest I can’t remember a thing.”

“Powerful stuff. A couple of snifters, and I was out like a light:”

What is there about drunkenness for anything other than shame? Physically the drunkards were weaklings. Morally they behaved like fools.

As a matter of cold fact, young people have no more need for liquor than they have for crutches. They have their own innate vitality to furnish the power for a good time. When a crowd of them are together, song should be easy, jokes should fly fast, their feet should fairly itch to dance.

They’re not a lot of old codgers needing an alcoholic build-up. Their digestions are not so dulled and their minds so jaded that they must be stimulated before they come alive.

They have simply none of the excuses which make drink understandable in those very elders whom youth regards with patronizing pity.

Quite willingly I concede that drink within their own homes is for young people seldom a peril. The same thing is true of drink in the well-conducted well-conducted homes of their family’s friends. But for young people to drink elsewhere is something quite different.

There is something particularly sinister about a “snort out of a flask” in a parked car; the ancient excuse of prohibition no longer makes that understandable.

Most of the places that sell drink look as dismal, dark and dank as the mouth of hell. The people who frequent them seem in large measure to belong right with the bats and other lower forms of life.

Why can’t drink be associated with family feasts? Right now it is linked with water-front brawls, obscene laughter, animal pawing, taverns that are the old saloons with new names and the old fixtures, sick stomachs, bad breathe, and fiery headaches.

That young man or woman is extremely smart who takes the pledge until he or she is twenty-one years old. An excellent reason for the taking of that pledge is to atone for the sins committed today by young people under the influence of drink and to prove by their strength that young people can get along nicely without drink.

There is something splendid in the examples of the young man and woman who simply do not drink. They are willing to forego legitimate pleasure for the sake of the good example they give to others.

Young people are wise if they always realize that drink for most young people is inflammatory. From the dawn of seduction evil men have known that drink lowers a girl’s resistance and increases their own passions. Get a girl to drink, they felt, and the gates of her virtue were at least unbarred, if not open.

So if young people are tempted, as by nature’s arrangement they are during the days of youth, they are wise to put aside the added temptations resulting from drink. It is an easy way to solve some of their most severe problems.

When they reach maturity, they should learn to use drink wisely – if they think they need or want to drink. It can be an aid to social life, a stimulus to high converse, a pleasant lubricant for song, a bond of friendship.

But to drink just to be drinking, to have a cocktail party just to drown the tonsils in alcohol, to use drink to lower one’s modesty and decent inhibitions or to make evil seem amusing – these are indecent, inhuman and un-Christian.

It’s a wise rule always to see that drink has a companion. Drink with good food is urbane. Drink with good talk may be excellent. Drink with a beloved book may be good.

Drinking alone in dangerous. Drinking with strangers is an affront to friendship.

But always as a Catholic looks upon a glass filled with an alcoholic drink, he should hear the cry of Christ, “I thirst.” He may then put aside the glass, in order to suffer or sacrifice a little with the thirsting Christ. He will then certainly not add to the torture that men’s drunkenness has caused the dying Christ.

No Catholic can escape the misery that has come to the world through the abuse of drink. He can then be a source of strength to tempted souls. If need be, he will bravely abstain throughout a lifetime, if by so doing he can help his weaker brothers and sisters to overcome their temptations and break away from the slavery of drink.

At prayer, I was for a long time near a Sister who used to handle incessantly either her rosary beads or some other thing; perhaps none heard it but myself, for my hearing is extremely acute, but I cannot say how it tormented me!
I should have liked to turn my head and look at the culprit so as to make her stop that noise: however, in my heart, I knew it was better to bear it patiently, for the love of God in the first place, and also to avoid giving pain.
I kept quiet, therefore, but was sometimes worked up to fever-heat, and obliged to make simply a prayer of endurance. Finally, I sought out the means of suffering with peace and joy, at least in my innermost soul; I tried to like the teasing little noise.
Instead of endeavoring not to hear it – a thing impossible – I listened with fixed attention, as if it had been a delightful concert; and my prayer, which was not the prayer of quiet, passed in offering this concert to Jesus.

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How Can I Know Whether I Have a Religious Vocation?

17 Thursday Feb 2022

Posted by in by Father Daniel A. Lord, Vocation

≈ 8 Comments

by Father Daniel A. Lord

How can I know whether I have a religious vocation?

It’s too bad, but the fact is that there are a great many more people called by God to priestly and religious life than have the courage to accept the call.

Sometimes they don’t give themselves a chance to hear the call. Sometimes they regard a vocation as something amazing, startling, thunderstriking. And all the time, if they have a religious or priestly call, it is the greatest good luck of their lives.

The signs of a vocation are clearly before the eyes of anyone who cares to see them. Here, then, are the signs, briefly sketched:

First, the person must have the necessary qualifications.

This means health sufficient for the religious life. It implies enough education to do the work demanded by the particular Order.

The person must be free from habits of sin. If in the past the person had such a habit but has overcome it, that past habit need not be an essential bar. It is wise, however, to talk this over with one’s confessor.

Very importantly it is not necessary to be outstandingly virtuous or to find piety or prayer easy and simple.

Novitiates and seminaries are established as places where young religious can learn the way of the spiritual life. They will study virtue, prayer, and piety there.

The normal qualifications needed today for religious life are those of any good, wholesome young man or woman who enjoys life and has a body made healthy by clean living and wholesome sports and recreation, a mind trained to decent thinking and a fair grasp of truth, and the ability to get along with people.

Naturally, the higher the qualification of mind and body and heart, the finer the material they bring with them to the religious life.

Second, the future priest or religious should have a supernatural motive for wanting to become a priest or a religious.

It is not, of course, sufficient motive to want to rush into seminaries and novitiates in war times in order to dodge the draft. Nor should one enter because there one will be sure of meals, of a roof over one’s head, of an education, of intellectual life, and of pleasant companionship.

Yet a person may have what may seem a low motive – the fear of hell, let’s say – and be said to have a supernatural reason: Many a young man or woman took the first step toward high sanctity when he or she ran into the arms of God through sheer fear of losing his or her soul.

Other supernatural motives are higher in the scale of dignity: the desire to be sure of heaven and eternal salvation, the fear of offending God amid the temptations of the world, an impulse to work for the salvation of others, the desire to become like the saints in love of neighbor and closeness to God, a longing for the companionship of Christ, a pure and unselfish love of God.

The third thing necessary is the aspirant’s acceptance by a religious community, or, in the case of the priesthood, by a Bishop.

In the amazingly rich providence of God there has grown up in the Church the widest variety of priestly and religious work. There are communities suited to almost every type of taste and talent. The many ingenuous schemes for religious perfection are remarkably varied.

Yet, as a rule, a person thinks of religious life because of pleasant association with some definite men or women religious, or of a priestly life because of admiration for some priest. This in itself may be an indication that one would fit well into the kind of life led by the person admired and respected. It is common sense, then, that a first thought be given to that community.

With all the seriousness in the world, I beg of you to think seriously of priestly and religious life. Anyone who has even a slight inclination toward such a life is cheating himself miserably if he doesn’t give the impulse the fullest possible consideration.

There is no other life comparable to religious or priestly life in the happiness offered or the useful work made possible. No cowardice, no difficulties, no diffidence about oneself, no shrewd considerations for the future should be allowed to stand in the way of so glorious an opportunity.

Fortunate, indeed, is the soul who hears, however faintly, the call of Christ. Happy the soul who feels the impulse to enter into such happy association with the Virgin Mother.

Sometimes it takes more courage to accept than one naturally possesses. Often one treads to this high life a road that is like martyrdom. Within the priestly or the religious life there will be hard and laborious living, days dominated by rule, the need to develop high virtue and strong self-mastery.

But I have often told young people that really the hardest part of religious life is the step by which one enters it. From that point on, Christ, given half a chance, takes over. He works day and night with the cooperative and generous soul.

There is no other life comparable to that spent in happy companionship with the Savior, in work for the kingdom of God on earth, in companionship with men and women dedicated to the love of Christ, in constant opportunity for personal worth, Christ-like living, God-like achievement.

“After committing a fault of whatever kind, rather than withdrawing into ourselves indefinitely in discouragement and dwelling on the memory, we must immediately return to God with confidence and even thank Him for the good that His mercy will be able to draw out of this fault!

We must know that one of the weapons that the devil uses most commonly to prevent souls from advancing toward God is precisely to try to make them lose their peace and discourage them by the sight of their faults.”

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Don’t Swear Like That! (Part Two) ~Fr. Daniel A. Lord

21 Friday Jan 2022

Posted by in by Father Daniel A. Lord

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by Father Daniel A. Lord, Don’t Swear Like That!

Part One is here.

Asking for Good

God, Himself, if we could attribute to Him human emotions, should be amazed that His name is most frequently used, not to beseech blessings, but to invoke evil and misfortune. For one man who prays for the world’s salvation, half a dozen seem perfectly willing to consign themselves and all around them to eternal ruin.

‘Well, I’ll be damned!” is the commonest of imprecations. ‘Well, if it ain’t my old friend, Bill! Damn your hide anyhow!” is plain formula.

And “Get the hell out of here!” is said in seriousness almost as often as it is said in the spirit of sheer fun. Some fun!

Calling on God

Apparently there was never a time in history nor a parody on religion in which the people did not constantly call on God or the gods. Perhaps that is a kind of inverted proof of man’s closeness to the supernatural. The pagan nations, for instance, were eternally demanding the attention of their gods.

“By Jove!”, “By Venus!” “May Bacchus hear me!”- these were merely Roman equivalents for the “By Zeus!”, “As Aphrodite is my mistress!”, “As true as Pallas Athena hears me!” among the Greeks. Way back in Babylon and Egypt the men who were least likely to pray to the gods and goddesses were most likely to use the names of those gods and goddesses to testify that they were not offering a bad silver coin or that the mare they were selling did not have the spavin disease.

Reverence for His Names

Against this frivolous use of the gods’ names – a custom characteristic of pagandom – the Jewish religion protected the Holy Name of their God with the most solemn laws. Lest the name of the true God be used as carelessly as were those of Osiris or Astarte or Baal or Mercury, God’s proper name was never pronounced. Only the consonants without the vowels were printed, and in place of God’s sacred name another name was substituted.

Under the direct guidance of God Himself the Jews felt that His name was too holy a thing to be dragged around the stables of the racecourse, into the taverns of the village, under the feet of the mules and camels in the inn court, or on the rug spread to receive the gamblers’ dice. That name must be kept for prayer and solemn petition.

Hence God’s name was used only with the utmost reverence and directly toward God Himself. It was a potent name which, when invoked, drew to the speaker the attention of the creator of heaven and earth. It was a name so strong that cities fell at its sound. It was the word symbol for the omnipotent Maker of all things, the King of heaven and the Lord of Hosts.

So, let the pagans swear by Hercules if they wanted to. The one and only God of the Jews was no demi-deity, no mere deified hero, no human passion turned into a weakling god. If a Roman gambler called upon Mercury to give him a run of luck, it was because he regarded Mercury as a trickster who was not above loading the dice. If the name of Bacchus was tossed around the banquet table, it was taken for granted that the unsavoury god would have felt right at home with the other drunkards.

But to the Jews the name of their God was the name of the glorious Maker and Ruler of the universe. He was their Father, their gracious king. His name was their shield and protection in time of battle. His name was a word too sacred to be heard outside the holiest courts of the Temple.

Christ Speaks

Christ continued this command against the careless use of His Father’s name. He outlawed frivolous and purposeless oaths of all sorts. He bade His followers invoke upon one another only what was good and noble. Christ could see no possible parallel between the careless pagan’s crying out “By Jove!” to invoke that libertine of Olympus and the true believer’s swearing “By God!” and “By the Almighty!” – words which called upon the one true God to turn His attention to the affairs of men.

His Own Dear Name

The name of Jesus Christ should have for us the loveliest and most gracious of associations.

It is the name chosen by the Almighty for His Son. It is the name that Mary whispered over the crib of her Baby. When the shepherds and the Magi asked in wonder, ‘What is His name? Mary smiled and answered, “He is called Jesus.”

In that name demons were hurled from their victims. At that name hell itself trembled and the prince of evil knew that he had found his conqueror.

That name blends all our hopes: The name Jesus means our Saviour; the name Christ means the one anointed by God and intended to be our king and leader.

So throughout history the Church has cried out to the Trinity in the firm certainty that she would receive grace and power and light and strength when she asked favors. ” . . . through Jesus Christ Our Lord. Amen.”

In the Name of . . .

There can be strength and meaning in the use of a name. There is the story of the general of the American Revolution who pounded on the doors of the British fort and demanded entrance “in the name of the Lord God Jehovah and the Continental Congress”. Ambassadors speak in the name of the countries they represent. Even the fairy tales pay tribute to the power of the name, for the evil genii of “The Arabian Nights were held captive in the name of Solomon, and gates were mysteriously opened when the name of a great spirit was spoken.”

Divine Power

So with divine authority Jesus Christ gave to His name tremendous power.

“Whatsoever you shall ask the Father in my name, He promised, that will I do.”

He reminded His followers that hitherto they had asked nothing in His name. Henceforth His name was to be a word strong enough in its utterance to open the gates of heaven and to touch the very heart of the eternal Father.

No wonder that the Apostles immediately began to preach and work miracles “in His name”. In His name they bade the lame man arise and walk, and he obeyed. In His name they faced the hostile multitudes and won them to truth. In His name they marched out to conquer the world of their day, and with no other power they won through to victory.

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Don’t Swear Like That! (Part One) ~Fr. Daniel A. Lord

20 Thursday Jan 2022

Posted by in by Father Daniel A. Lord, FF Tidbits

≈ 6 Comments

by Daniel A. Lord, Don’t Swear Like That!

Part Two is here.

Slang?

Cursing and profanity have become so common that now they are often simply lumped together with slang.

Many a woman in confession startles the young confessor by saying, ‘I accuse myself of using slang words. Ten to one she does not mean such slang as ‘Cut it out!…Beat it, kid!…That’s just baloney!…What’s cookin’? She has in mind some sort of profanity, speech that consists of the sacred names of God, the places mentioned in Sacred Scriptures-hell, for obvious example-and those imperative verbs which in short compass include the ultimate ruin of the soul and its arrival in the place of eternal despair.

She means that she has taken very sacred, important, or terrible words and made them as common as the slang expressions she tosses about with the rest of her common-place conversation.

Pearls and Serpents

Whenever in my hearing a woman purposelessly and from casual habit swears, I think of the ancient parable or fable of the two sisters. One, you remember, was kind to the witch from the woods. The second, on the other hand, sullenly and insolently refused the witch the drink that she asked. So it happened that from the lips of the generous sister fell, with each word she spoke, a diamond, a ruby, or a pearl. (I don’t know which jewel corresponded to noun, verb, adjective.) When the selfish sister spoke, you will recall, each word brought from her mouth a toad, a frog, or a serpent.

All the fables have a remarkable element of truth about them. So when I hear gentle speech fall from the lips of a cultured woman, I think of the falling jewels. And when from red-accented lips falls a flood of cheap oaths and common vulgarities, I think, as all decent men must, of cascading vermin and reptiles.

The Man Curses

But the fact that oaths and curses are used by a man rather than by a woman doesn’t essentially change their sooty, smelly character.

Recently I was eating in the diner of an east-bound train. Into the diner walked a crowd of baseball players, members of an important eastern major-league team. Like most really outstanding athletes in private life, they were soft-spoken, quite, unobtrusive, and inclined to keep their champion strength under wraps. They took their places at tables in back of me and began low-voiced conversations.

Then into their talk was injected a new voice-loud, strident, aggressively profane. Every sentence was begun with the Holy Name or ended with an oath or a curse. I looked back, surprised that the manager travelling with the team would tolerate such speech.

Leaning on the table was a well-past-middle-aged sailor in the uniform of the lowest grade. Clearly he’d been to sea for long years. Clearly, too, he was the type that would end his career still second-class, without distinguishing stripes or marks. But to prove that, despite his obvious failure in the navy, he was full of superior manhood, he flooded the diner with oaths and curses and vulgarity that made everyone in the car shudder.

Can We Blame the War? Or the Army?

It would be comforting and soul-easing to blame on the war the increase of swearing among us. Probably all defective human conduct during the next generation will be blamed on the war. It’s such an easy ‘out. Swearing has been, of course, from time immemorial part of the soldierly swagger.

Yet, though many a soldier swears, has sworn, and on a battlefield and in camp will continue to swear, oaths and curses are not part of army issue or equipment. I remember being much impressed by a series of photographic posters got out by the army and navy academies for our future officers. One of these in strongest terms stated that swearing and evil language were utterly foreign to an officer and a gentleman.

A Slow Growth

Actually swearing as it exists today has nothing to do with the war. It has grown up along with the general loss of faith, which means that the words used in oaths and curses have come to mean next to nothing. It is part of the collapse of culture, which reached its depths in Germany and in Russia and in the foul language of the totalitarian armies.

Time was when only the commonest men in association with their ilk used that sort of language. Usually they got away someplace where no one else could hear their talk. Today such words have passed into the vocabularies of apparently cultured men-and whether or not women are present seems to make little difference.

Is Swearing Funny?

For some reason the world has decided that when a woman swears she runs a fair chance of being funny.

We expect, you see, gentle and lovely speech from women. Your dear old aunt Susie suddenly ripping forth a lusty ‘Damn! may seem laughable. On the other hand, you may to your horror decide that the precious old soul has gone mad. If there is laughter here at all, it is because a woman cursing or swearing seems so utterly out of place, so entirely out of character.

Too Easy

On the general principle that swearing is funny, all sorts of dramatic scenes today struggle for laughs through some one of the characters unexpectedly uttering a lusty ‘Hell! or ‘Damn!

Indeed, as the supply of really good comedians dwindled and the authors who could write funny lines and amusing situations disappeared, the producers on Broadway began to depend more and more on the use of the Holy Name for laughs and on round oaths to awaken sleeping audiences into startled guffaws. Some theatrical lightweights decided that a blistering oath was funny, even though most of the audiences don’t find them at all funny.

A Writer Accedes

It was the fine Irish Catholic actress, Una O’Connor, who once took matters into her hands on the New York stage. One of the most famous of the authors was producing a play, the climax of which came when the heroine, distraught, rushed about the stage, screaming the Holy Name.

Miss O’Connor listened as long as she could. Then she quietly approached the author.

‘I wonder, she asked, ‘if you have any idea how the use of the Savior’s name tears us Catholics to pieces. You are much too clever a writer to need to end a scene on a situation that will simply torture the nerves of a large section of your audience. Can’t you rewrite that scene and omit the name of the dear Lord?

The scene was rewritten-and vastly improved thereby.

A Meaningless Word

As a matter of fact, the constant use of the oaths and curses has resulted in their losing all meaning. The word damn means less than nothing to most people who use it or hear it. It has become a synonym for very, very much or a great deal. So a man can with amusing inconsistency be ‘damn hot or ‘damn cold. Even more ridiculously, though he can be ‘hot as hell, he doesn’t hesitate to announce that he is ‘cold as hell. The first is a pretty good term of comparison; the second is just about the world’s most slovenly comparison.

A man finds one thing ‘damn funny and another ‘damn sad. Lacking an adequate vocabulary to express degrees of feelings, he modifies everything by damn and compares everything to hell or the devil, thus achieving nothing more than proof of his poverty of speech and his total inability to handle the English language.

Even damn is incorrect. If he knew anything, he’d at least use the participle, damned, and not the verb, damn.

Cursing Can Be Terrible

As I announced in the beginning, it is not my intention to try to make clear the various forms of cursing; nor am I discussing the degrees of evil or sinfulness of various curses. What we are considering is how a Christian, a Catholic, ought to regard the use of profane language. For that matter, how should a cultured, educated person look at it?

Yet we cannot overlook the fact that there can be occasions in which, and peoples among whom, cursing might be something very terrible, a mortal sin in the very nature of the case. So, too, under such circumstances oaths can become significant and sinful.

Men have lifted their hands in an oath that called upon God to witness as truth the lies they told. In the middle of a road or in a market place, in some small fishing boat or in the smoking car of a train men have demanded that God come and stand sponsor for their evil speech, their slandering of character, some trivial thing that was unworthy of the notice of God.

Usually they were men of twisted faith, men who still believed in God but who could yet insult Him with demands that were sinful or beneath His consideration.

‘By God, man! I’m telling you the truth which I say this watch cost me twenty dollars. . . .Before the Savior, these goods are just as I guarantee them to be! . . .By Our Lady, he’s a liar! And I’m warning you.

By the Savior . . .

For most people, however, the use of the names of God and of Jesus Christ signifies little. Such usage is the sign of a complete lack of faith. God means nothing to them any more. Christ has lost all value in their eyes. So the Holy Names are tossed about in careless indifference.

Fanny Hurst established a custom for novelists years ago when she let her cheap characters use, not the full Holy Name, but merely the abbreviated form, “jeez”. Miss Hurst herself, when she used this, pointed out that the constant use of the name had completely dulled the users to any sense of its importance, or even to the meaning of the word they flung about.

But in somewhat the same way children have forgotten that “gee whiz” was originally a parody on Jesus Christ. For that matter, most origins are soon forgotten. How many realize that “hocus-pocus,” the magic formula used by magicians, originated in a Protestant parody on ‘Hoc est corpus meum?

“Who shall blame a child whose soul turns eagerly to the noise and distraction of worldliness, if his parents have failed to show him that love and peace and beauty are found only in God?” – Mary Reed Newland, http://amzn.to/2mTKR3w (afflink)

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Roses Among Thorns: Simple Advice for Renewing Your Spiritual Journey

We all pray, but few of us pray well. And although that’s troubling, few of us have found a spiritual director capable of leading us further along the path of prayer.

Fr. Raoul Plus, S.J., is such a director, and reading this little book about the four types of prayer will be for you like hearing the voice of the wise and gentle counsellor you long for but can’t find: one who knows your soul well and understands its needs.

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