Our Mother of Sorrows

01 Tuesday Sep 2026

Posted by Brian in National Shrine of the Immaculate Conception, Saints

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Marian Art, National Shrine of the Immaculate Conception, Onorio Marinari, Our Lady of Sorrows, Seven Sorrows of Mary

*The Madonna*, Onorio Marinari (1627–1715), oil on canvas.

This post begins a 12-month ShrineTower series contemplating Mary through prayer and sacred art. Beginning with September, each monthly reflection will explore a Marian prayer, its meaning and origin and the artwork accompanying it.

September is traditionally associated with Our Lady of Sorrows, whose memorial the Catholic Church observes on September 15. This devotion remembers the sufferings Mary endured in union with her Son, particularly as she stood beneath the Cross.

In Loving Memory of Ma Wilde

This series is dedicated to my mother, Donna Ann Wilde, who entered eternal life on July 3, 2026. I affectionately called her “Ma Wilde.”

As her son, I find a particular meaning in contemplating the bond between Jesus and His Mother—a bond of love that remained unbroken through suffering, death and Resurrection. Through the Communion of Saints, I remain united with my mother in Christ.

Under the guidance of Mary, Mother of God, I offer this series in my mother’s loving memory and as a continuing prayer for the repose of her soul.

Eternal rest grant unto her, O Lord, and let perpetual light shine upon her. May she rest in peace. Amen.

Prayer to Our Mother of Sorrows

Father, as your Son was raised on the cross,
His Mother Mary stood by Him,
Sharing His sufferings.
May she, who is also our spiritual Mother
And Patroness in Heaven,
Help us to find renewed strength
At the Cross of Christ
And so come to share
In His rising to new life,
Who lives and reigns forever and ever.
Amen.

Mary at the Cross

The prayer begins with one of the most sorrowful moments in Scripture:

“Standing by the cross of Jesus were his mother…”
—John 19:25

Mary could not remove her Son’s suffering, but she refused to abandon Him. She remained with Jesus when many of His followers had fled. Her presence beneath the Cross reveals a love that remains faithful even when it cannot change what is happening.

The title Our Lady of Sorrows also recalls Simeon’s prophecy when the infant Jesus was presented in the Temple:

“And you yourself a sword will pierce.”
—Luke 2:35

That prophecy reaches its fulfillment on Calvary. As St. John Paul II explained, Mary’s pilgrimage of faith, which began at the Annunciation, reached its culmination at the foot of the Cross. She continued to believe even as she witnessed the suffering and death of the Son promised to her.

Our Spiritual Mother

The prayer calls Mary “our spiritual Mother.” This comes from Christ’s words spoken from the Cross:

“Woman, behold, your son.”
Then he said to the disciple, “Behold, your mother.”
—John 19:26–27

The beloved disciple, traditionally identified as John, represents not only himself but all disciples of Christ. In entrusting Mary to John, Christ also gives her as a spiritual mother to the Church.

Our Lady of Sorrows — September 15

The Church celebrates the Memorial of Our Lady of Sorrows on September 15, remembering the sufferings Mary endured in union with her Son, particularly as she stood beneath the Cross.

The opening words of this prayer closely follow the former English translation of the collect used at Mass for the Memorial of Our Lady of Sorrows. That liturgical prayer asked that the Church, united with Christ in His suffering and death, might also share in His rising to new life. The prayer presented here adapts that petition by turning our attention toward Mary as our spiritual Mother and patroness in Heaven.

A closely related form of this prayer is displayed on a kneeler in the Chapel of Our Mother of Sorrows at the Basilica of the National Shrine of the Immaculate Conception in Washington, D.C.

At the center of the chapel is a marble Pietà depicting Mary holding the body of Jesus after He was taken down from the Cross. Although Marinari’s The Madonna is not part of the chapel, both contemplate the same mystery: Mary’s faithful love amid the suffering and death of her Son.

The Madonna by Onorio Marinari

The accompanying painting is The Madonna, an oil painting by the Florentine Baroque artist Onorio Marinari (1627–1715). Its attribution to Marinari was confirmed by art historian Sandro Bellesi when the painting appeared in a 2020 Dorotheum auction.

The stillness of the image is part of its power. Mary’s sorrow appears restrained rather than dramatic, becoming a quiet, persevering prayer. She remains faithful beneath the weight of suffering and waits in faith for what she cannot yet see—the Resurrection.

Marinari studied with his father before working in the studio of his cousin Carlo Dolci, one of Florence’s leading painters of devotional subjects. Although Marinari remained strongly influenced by Dolci, the Dorotheum catalogue describes this painting as possessing an individual quality of intense devotion and beauty.

Personal Reflection

This first reflection has particular meaning for me. My mother’s death has led me to contemplate more deeply the bond between a mother and her son. I approach Mary at the Cross as a son grieving his mother, while Mary stands there as a mother grieving her Son.

Our experiences are not the same, but they meet within the mystery of faithful love. Mary teaches us that grief and faith can exist together. She remained beside Jesus when she could not remove His suffering and she continued to trust when she could not yet see the Resurrection.

Those who grieve are invited to stand with Mary at the Cross. There, sorrow is neither dismissed nor given the final word. Through Christ, the Cross opens toward Resurrection and eternal life.

ShrineTower Connection

Our Lady of Sorrows appeared on ShrineTower in June 2015 in my post Norbertines “Sound the Bell of Holy Freedom” for World Meeting of Families 2015. The hymn was written for the World Meeting of Families held in Philadelphia that September during the visit of Pope Francis. Its lyrics were written by Norbertine Fr. Andrew D. Ciferni, O.Praem., of Daylesford Abbey, with music by Normand Gouin.

I knew Fr. Ciferni through Daylesford Abbey and attended a number of his popular lectures there. He died on August 21, 2025, at the age of 83.

In that 2015 ShrineTower post, I introduced the fifth verse as being about “Mary’s sorrow at the cross and all mothers sorrow shared.” Fr. Ciferni wrote:

At the cross a grieving mother, on the cross, her only son,
With all mothers and their children, Blessed Mary, you are one.
In our joys, and in our sorrows may we do as you have done.

Immediately beneath those words, I placed my photograph of an icon of Our Lady of Sorrows. The original ShrineTower post still preserves that pairing of Fr. Ciferni’s words and the image.

Returning to that ShrineTower post more than a decade later has a different resonance. Fr. Ciferni has since passed from this life and so has Ma Wilde. His words about a grieving mother, her son and the sorrows shared by mothers and their children now speak to me in a way they could not have when I first posted them in 2015.

A Closing Prayer

Our Mother of Sorrows, remain beside us in our suffering. Lead us to the Cross of your Son and strengthen our hope in His Resurrection. Remember especially those we love who have passed from this life and lead us all into the eternal presence of Christ. Amen.

Sources

Basilica of the National Shrine of the Immaculate Conception — Our Mother of Sorrows Chapel — the chapel, the Seven Sorrows of Mary and the Memorial of Our Lady of Sorrows on September 15.
St. John Paul II — Homily for the Memorial of Our Lady of Sorrows, September 15, 1987 — Mary’s pilgrimage of faith and her perseverance with Christ at the foot of the Cross.
St. Paul VI — Marialis Cultus — identifies September 15 as the commemoration of Our Lady of Sorrows and describes Mary as the suffering Mother united with her Son at the Cross.
ShrineTower — Norbertines “Sound the Bell of Holy Freedom” for World Meeting of Families 2015 — my June 10, 2015 ShrineTower post featuring Fr. Andrew D. Ciferni’s fifth verse on Mary’s sorrow at the Cross and my photograph of Our Lady of Sorrows.
Daylesford Abbey — Fr. Andrew Ciferni, O.Praem. — remembrance of Fr. Ciferni, a renowned teacher and lecturer at Daylesford Abbey, who died August 21, 2025.
Dorotheum — Onorio Marinari, The Madonna — attribution, dimensions and auction information for Marinari’s The Madonna.
Artvee — The Madonna, Onorio Marinari — image source for the Marinari painting used in this reflection.

Orthodox Easter — Same Resurrection, Different Rhythm

12 Sunday Apr 2026

Posted by Brian in Saints

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The Shared Core

Today, Easter is being celebrated across the Orthodox world. In Philadelphia, that means places like St. Philip Orthodox Church (below) are marking Easter today, following the Orthodox calendar, while nearby Catholic Churches have already celebrated. (one week earlier)

The difference is not in belief but in expression. What many people are familiar with is the Western style of Easter, seen in Roman Catholic, where the service is structured, direct, and centered on spoken liturgy and music.

What is being observed today follows the Eastern, or Byzantine, tradition. The service is shaped more by atmosphere than explanation, with candles, icons, and chant guiding the experience. It unfolds more slowly and deliberately, drawing attention to the movement from darkness into light. Both traditions point to the same event. The Resurrection does not change, only the way it is experienced.

Why the Dates Differ

The difference in timing comes down to the calendar. Western churches follow the Gregorian calendar, introduced in the sixteenth century, while the Orthodox Church continues to calculate Easter based on the older Julian system. Both traditions use the same underlying principle, placing Easter on the first Sunday after the first full moon following the spring equinox. Because the calendars are not aligned, the dates often fall on different Sundays.

This is why a church like St. Philip Orthodox Church is celebrating Easter today, while churches following the Western calendar observed it earlier.

There is no disagreement about the meaning of Easter itself. The difference is simply in how the date is determined.

The Experience — Darkness and Light

The contrast becomes more noticeable when looking at how the service is experienced. In the Eastern tradition, Easter often begins in darkness. A single flame is introduced and gradually shared throughout the congregation until the entire space is filled with light. At midnight, the proclamation of the Resurrection is made, and the service shifts in tone.

This movement from darkness into light is not just symbolic but physical and immediate. The experience relies less on explanation and more on participation, allowing the meaning to emerge through what is seen and heard.

A Local Thread — Mont Clare to Philadelphia

That same Eastern rhythm can be seen close to home. By “Eastern rhythm,” I am referring to the Byzantine style of worship, shaped by icons, candlelight, chant, a slower pace, and traditions such as the blessing of Easter baskets. That same pattern can be seen at St. Michael’s in Mont Clare and at the Ukrainian Catholic Cathedral in Philadelphia. Although both are Byzantine Catholic rather than Orthodox, they share the same liturgical tradition and closely resemble Orthodox services in both appearance and experience.

Not far away in Philadelphia, at the Ukrainian Catholic Cathedral of the Immaculate Conception, the same traditions are observed on a larger scale. The cathedral’s size and the number of people gathered give the service a fuller sound and presence, but the structure and meaning remain the same.

Both of these churches are Byzantine Catholic. They are part of the Catholic Church, yet they worship according to the Eastern tradition. This is what creates the connection to the Orthodox celebration taking place today. What is seen in Mont Clare and Philadelphia is the Eastern expression of Easter, distinct from the Western style but closely aligned with the broader Orthodox world.

One Faith, Different Expressions

The differences between Eastern and Western traditions are easy to notice, but they do not point to different beliefs. Instead, they reflect different ways of approaching the same event. The Western tradition presents Easter in a more direct and structured form, while the Eastern tradition allows it to unfold through imagery, light, and movement.

Both approaches lead to the same place. The Resurrection is not divided by calendar or tradition. It is simply encountered through different forms.

Final Reflection

Seeing both within the same region makes it clear that these differences are not contradictions, but expressions of the same reality. Whether observed earlier in a Western church or today in an Eastern Orthodox setting such as St. Philip Orthodox Church, the same moment is being marked.

Having attended a service at St. Michael’s Byzantine Catholic Church, I came away with the sense that God listens to the prayers of the faithful. It is a quiet, grounded place, and for someone seeking healing, it feels like a natural place to begin.

In the end, the form may change, but the meaning does not. Christ is risen!

Theosis: Becoming Like God — “Be Attentive” to Divine Energy

10 Tuesday Feb 2026

Posted by Brian in Saints

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Be Attentive, Eastern Catholic, Eastern Christianity, Pope Francis, Theosis

Mystical Energy from God: “Be Attentive”

The Eastern Church understands the mystical life as something already present—surrounding us, sustaining us, inviting our participation. During the Divine Liturgy, clergy and faithful alike repeat a simple command: “Be attentive.” This is not merely a call to listen, but an invitation to awaken to God’s living presence, culminating in the Eucharist.

The eastern rite Eucharist host is shown above the chalice. The host is square compared to a round host in the Latin Roman Catholic rite.

The IC XC NIKA is stamped into every prosphoron (loaf of altar bread). The IC XC abbreviation (in both Greek and Slavonic) is the name, “Jesus Christ”.

NIKA is a Greek verb that means “conquers”, or more closely related to “is victorious”.

In receiving this victorious Christ, the Church understands something astonishing is taking place—not symbolically, but mystically. This is the beginning of what the Eastern tradition calls theosis.

Do you not believe that you too are a conqueror? St Paul takes us even further: “We are more than conquerors through Him who loved us” (Romans 8:37). – Abbot Joseph, Mt. Tabor Monastery

The victory that we celebrate is that of Jesus Christ over the world, the flesh, and the devil, over sin and death. For Him to conquer evil was essential to his mission, so much so that St John could even say: “The reason the Son of God appeared was to destroy the works of the devil” (1John 3:8). – Abbot Joseph, Mt. Tabor Monastery

St. Gregory of Nyssa is one of the great contributors to the mystical tradition in Christian spirituality and monasticism. The word became incarnate “so that by becoming as we are, he might make us as he is”, said Gregory of Nyssa.

John Chrysostom prayer, “Receive me today, Son of God, as a partaker of your mystical Supper.”

“It is Gods body that deifies and nourishes me; it deifies the spirit & nourishes the mind mystically.” – St. John Chrysostom

Dorothy Day and Thomas Merton were among the Roman Catholics who loved the Eastern Byzantine liturgy.

St. Irene Chrysovalantou, granted the gift of clairvoyance. She knew thoughts of all she saw. Holy Trinity Chapel.

When Byzantine theologians describe the reality of the love of God, they always turn to expressions of admiration, amazement, awe and wonder. To define this love is to limit it. It must remain unlimited, boundless, indefinable, unexplainable. The explainable has only limited value and transient interest. The true is always wondrous.

Prayer is the elevation of the intelligence to God, not in order to learn about God but to discover God; not to know about Him but to know Him, to experience God in one’s own life.

– From Introduction to the Byzantine Rite by Archbishop Joseph Raya.

What the Church asks us to be attentive to is nothing less than our transformation.

Theosis: Becoming Like God

We glorify You and fall down before You, for You arose from the tomb, our only God. I will recount Your wonders.

The teaching of deification or theosis in Eastern Orthodoxy and much of Eastern Catholicism refers to the attainment of likeness of God, union with God or reconciliation with God. Theosis is a goal of Eastern Orthodox Christians, as according to the Bible, we are ‘made in the image and likeness of God.’ It is possible for man to become like God, to become deified, to become god by grace. – Millet and Reynolds

Ladder of Divine Ascent icon St. Catherine’s Monastery Egypt, 12th century. Monks ascending the ladder to Jesus, led by S. John Climacus. Theosis is the mystery where He makes divinity our own.

St Irenaeus, in his famous phrase, “if the Word has been made man, it is so that men may be made gods.”

“As it [the Holy Spirit] regenerates you, it changes you from corruptible to incorruptible, from mortal to immortal, from sons of men into sons of God and gods by adoption and grace.” – Symeon the New Theologian (10th century)

St. John Paul II said Catholics should be familiar with “the venerable and ancient tradition of the Eastern Churches”.

St. John Paul II said,

“…the teaching of the Cappadocian Fathers on divinization (which) passed into the tradition of all the Eastern Churches and is part of their common heritage.

This can be summarized in the thought already expressed by Saint Irenaeus at the end of the second century: God passed into man so that man might pass over to God.

This theology of divinization remains one of the achievements particularly dear to Eastern Christian thought.” – St. John Paul II

The fundamental vocation and goal of each and every person is to share in the life of God. We have been created by God to live in fellowship with Him. The descent of God in the Person of Jesus Christ has made possible the human ascent to the Father through the work of the Holy Spirit. Orthodoxy believes that each Christian is involved in a movement toward God which is known as theosis or deification. – Source: Greek Orthodox Archdiocese of America, Rev. Thomas Fitzgerald

Theosis describes the spiritual pilgrimage in which each person becomes ever more perfect, ever more holy, ever more united with God. It is not a static relationship, nor does it take place only after death. On the contrary, theosis is a movement of love toward God which begins for each Christian with the rites of Baptism and which continues throughout this life, as well as the life which is to come.

Salvation means liberation from sin, death, and evil. Redemption means our repossession by God. In Orthodoxy, both salvation and redemption are within the context of theosis. This rich vision of Christian life was expressed well by Saint Peter when he wrote in the early pages of his second Epistle that we are called “to become partakers of the Divine nature.” It was also affirmed by Saint Basil the Great when he described man as the creature who has received the order to become a god. -Source: Greek Orthodox Archdiocese of America, Rev. Thomas Fitzgerald

Jesus frequently went to Gethsemane with His disciples to pray (John 18:2). Holy Trinity Chapel.

The Orthodox Church understands theosis as a union with the energies of God and not with the essence of God which always remains hidden and unknown. However, the experience of the Church testifies that this is a true union with God. It is also one which is not pantheistic, because in this union the divine and the human retain their unique characteristics. In this sense, Orthodoxy believes that human life reaches its fulfillment only when it becomes divine. – The Orthodox Church: An Introduction by Rev. Thomas Fitzgerald

St. Basil the Great, the Jesus Prayer, and the Wisdom of the Three Holy Hierarchs

02 Friday Jan 2026

Posted by Brian in Saints

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Eastern Catholic, Eastern Christianity, Gregory of Nyssa, Gregorythe Theologian, iconography, icons, Jesus Prayer, Pantocrator, Pascha, Pope Francis, St. Basil, St. John Chrysostom, Theosis, Three Holy Hierarchs

Enter The Jesus Prayer:

Repeating with reverence The Jesus Prayer is a longstanding Eastern Christian tradition. I first encountered the Jesus Prayer through the spiritual classic, The Way of the Pilgrim. Its author who has never been identified, but I am sure he is a saint. The pilgrim begins his long journey through Siberia reciting the Jesus Prayer:

Lord Jesus Christ, Son of God, have mercy on me a sinner.

The author repeats this prayer thousands of times a day as he travels to small towns with little clothing or food. He carries only one book, the Philokalia, a collection of writings of saints from the 4th to 15th centuries. Saint Paul’s instruction to “pray without ceasing” is practiced literally in The Way of a Pilgrim:

“Everything drew me to love and thank God: people, trees, plants, and animals. I saw them all as my kinfolk; I found in all of them the magic of the name of Jesus”.

An adapted Jesus Prayer: “Lord Jesus Christ, have mercy on my soul.”

Even St. Basil the Great had a Jesus Prayer variation:
“Accept Immortal King, my repentance, that of a sinner, and turn towards me and hear my words.”

More on the Jesus Prayer

The Way of a Pilgrim is a classic of Russian Orthodox spirituality, believed to have been written in the 19th century by an anonymous author. Composed in the first person, it presents itself as the real-life testimony of a wandering pilgrim, though most scholars regard it as a work of devotional fiction or, at most, semi-autobiographical.

The narrative follows an unnamed Russian pilgrim as he journeys through European Russia and Siberia, seeking to practice “unceasing prayer” — through the continual repetition of the Jesus Prayer. Poor and largely uneducated, he carries little more than bread, a Bible and a copy of the Philokalia — a collection of texts written between the 4th and 15th centuries by Eastern Orthodox spiritual masters. The Philokalia, central to the hesychast tradition, emphasizes inner stillness and the ceaseless invocation of God’s name.

As he travels, the pilgrim seeks to embody St. Paul’s exhortation:

“Pray without ceasing” (1 Thessalonians 5:17).

His account records not only his efforts to internalize the Jesus Prayer, but also his struggles, doubts, and encounters with spiritual guides who instruct him along the way.
Despite its modest length, The Way of a Pilgrim has had a lasting influence on Christian spirituality, both within and beyond the Orthodox Church. Revered for its simplicity, humility, and depth, it continues to inspire readers as a timeless portrait of a soul wholly devoted to God through the practice of constant prayer.

The Three Holy Hierarchs

The Three Holy Hierarchs; St. Basil the Great, St. John Chrysostom, St. Gregory the Theologian, are giants in Eastern Christianity. Saint Gregory the Theologian is known for purity and profundity of his language, St. Basil for his understanding of the Holy Spirit and Saint Chrysostom for his elegant homilies. They all lived in the east, near Cappadocia (Turkey) at the same time in the 4th century.

Folklore has it that each of the three holy Hierarchs appeared in a vision to Saint John Mauropus, the Metropolitan of Euchaïta. “As you see, the three of us are with God and no discord or rivalry divides us…If they (people) honor us thus as being with and in God, we give them our word that we will intercede for their salvation in our common prayer.”

All three Eastern Church Fathers have their feast day in January. In the Roman Catholic west, they are Doctors of the Church.

January 2, 2026 is the feast of St Basil the Great in the west.

St. Basil the Great

St. Basil the Great is a powerhouse figure in Eastern Christianity. From a family of ten siblings, five became saints as well as his grandmother, St. Macrina and his mother, St. Emmellia.

“Examine the actions of each day, advance in virtue, that you may become a companion of the angels.”
– St. Basil the Great (adapted)

Basil traveled to Egypt, where he learned the monastic way of life from ascetic hermits living in caves. Returning to his homeland of Cappadocia, he founded small monastic communities, dividing his time between prayer, meditation on Scripture, and manual labor. Basil believed that when one is living with others in a monastery, the grace bestowed on each individual becomes the common possession of the group.

One of Basil’s teachings on monastic life—equally applicable to religious and secular life—was this:

Prayers are recited early in morning so your first movements are for God. “I remembered God and was delighted.” (Psalm 77)

The Basilian Family is often depicted together in iconography:
(left to right) Basil; Macrina the Younger; Mother of God; Macrina the Elder; Gregory of Nyssa.

This tradition is reflected in the spirituality of the Sisters of the Order of St. Basil the Great, whose work emphasizes faith, wisdom, and love of knowledge. Basilian Spirituality Center.

An academic priest from Temple University once shared with our congregation that St. Basil authored the “Glory Be to The Father” prayer, one of the most widely said prayers in Christian history. Many people are unaware that Basil created this prayer.

Pope Francis (RIP) has frequently identified with Basil’s teachings and quoted him in the Laudato Si encyclical

“If the world has a beginning … we must inquire who gave it this beginning, who was its Creator”.

“Silence is the beginning of purifying the soul.”
– St. Basil the Great
This icon above of St. Basil the Great is an original, written by the famous Georgian iconographer Niko Chocheli from the former Soviet Union, displayed at St. Basil the Great Church, Kimberton PA.

Basil’s theological masterpiece On The Holy Spirit, defining the Holy Trinity as One God in Three Persons, a complex theology topic even today.

“It is impossible to recognize Christ, image of the invisible God, unless the Spirit enlightens you.” – St. Basil

Well after his death, the Council of Chalcedon described Basil as “the great Basil, minister of grace who has expounded the truth to the whole earth”, thereby giving him the name Basil the Great!

Witness of St. Ephraim the Syrian

St. Ephraim the Syrian was a clairvoyant who actually met St. Basil. In a vision he saw a pillar of flame to heaven and a voice proclaiming:
“Such is the Great Basil!”

Ephraim is also remembered as “the greatest poet of the patristic age and perhaps the only theologian/poet to rank beside Dante.”

“Do nothing at all unless you begin with prayer.”

Here is what St. Basil had to say:

“To you will I pray, O Lord: In the morning you will hear my voice, I will stand before you and will see.”

“Intimacy with the Lord is achieved by cheerful readiness to do the will of God.”

“With the words of Scripture we feed our faith, we lift up our hope, we confirm our confidence.”

St. John Chrysostom

St. John Chrysostom, from Hagia Sophia Turkey

St. John Chrysostom, from inside the Hagia Sophia, pictured at the top.
Hagia Sophia is located in Istanbul, Turkey. It overlooks the Sea of Marmara.
Inside Hagia Sophia showing mosaics and icons.

St. John Chrysostom prayers are used extensively in the Eastern Byzantine Catholic and Orthodox churches liturgy, showing the respect he garners. While the Divine Liturgy of St. Basil the Great is celebrated about ten times each year, most of the liturgical year follows the Liturgy of St. John Chrysostom.

“I am not worthy Lord, for you to come under my roof, yet you wish to dwell in me”
– St. John Chrysostom

St. John took Matthew 8:8 “But the centurion replied to Him, “Lord, I am not worthy to have You come under my roof, but only say the word, and my servant will be healed”. St. John expanded this humility into one of the Church’s most moving prayers:

“Lord my God, I know that I am not worthy, nor sufficient, that you should come under the roof of the house of my soul, for it is entirely desolate and in ruins, and you do not have a worthy place in me to lay your head. But as you humbled yourself from on high for our sake, do likewise also for my unworthiness.”

In addition to one of the Three Holy Hierarchs in the East, St. John Chrysostom is honored in the West as one of the 33 Doctors of the Church, and remembered especially for his extensive and profound teachings on the subject of the Holy Eucharist. Alongside St. Joseph, he was named co-patron of the Second Vatican Council by Pope Saint John XXIII, underscoring his lasting influence on the universal Church.

“Prayer is a place of refuge for every worry, a foundation for cheerfulness, a source of happiness.”
— St. John Chrysostom

St. Gregory the Theologian

“Let us become like Christ, since Christ became like us.
He assumed the worse that He might give us the better;
He became poor that we might be rich”
– St. Gregory the Theologian

St. Gregory of Nazianzus, who is also called the Theologian, was born in Nazianzus in Cappodocia in 325 A.D. He was the Archbishop of Constantinople.

Becoming or imitating Christ is the basis for theosis, an Eastern Christian theology concept. St. Peter wrote in the bible that we are called “to become partakers of the Divine nature.” St. Basil the Great likewise described humanity as the creature who has received the command to become godlike through grace.

After his baptism at age 30, St. Gregory the Theologian joined his friend Basil in a newly founded monastery. Together, they opposed Arianism, which denied the divine nature of Jesus Christ, and they helped define the doctrine of the Holy Trinity through their great sermons.

The Three Holy Hierarchs remain powerful intercessors for us in Heaven.

“Let us become as Christ is, since Christ became as we are;
let us become gods for his sake, since he became man for our sake.”
– St. Gregory the Theologian

Closing Prayer
— A prayer inspired by the Three Holy Hierarchs

Holy Hierarchs—St. Basil the Great, St. John Chrysostom, and St. Gregory the Theologian —
faithful servants of Christ and teachers of the Church,
intercede for us before the throne of God.
Teach us to pray without ceasing,
to love the truth with humility,
and to seek unity without rivalry.

May we grow in wisdom, charity, and holiness,
that our lives may give glory to the Father,
the Son, and the Holy Spirit,
now and forever. Amen.

Resources
(for the entire post)

Ukrainian Catholic Archeparchy of Philadelphia

The Sisters of the Order of St. Basil the Great

Byzantine Catholic Eparchy of Passaic (NJ)

Society of St. John Chrysostom Western Region

Greek Orthodox Church of America

Sheptytsky Institute St. Paul University, Ottawa

St. Basil the Great Parish Kimberton PA

From Elijah to Today: The Legacy of Mount Carmel

16 Wednesday Jul 2025

Posted by Brian in Carmelite Monestary

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Saint

Our Lady of Mt. Carmel (1251 A.D.) is a title of the Blessed Virgin Mary associated with the Carmelite Order. The first Carmelites lived as hermits on Mt. Carmel in the Holy Land beginning in the 12th century. In the middle of their hermitages they built a chapel dedicated to the Virgin Mary, who became the protectress of the Carmelites under the title of Our Lady of Mt. Carmel. The Blessed Virgin Mary appeared to a Carmelite hermit, St. Simon Stock, under this title and gave him a piece of cloth—the brown scapular—as a sacramental to be worn by the faithful to whom she promised her special protection. At the apparitions in Fatima, in addition to appearing as Our Lady of the Rosary, the Virgin Mary appeared as Our Lady of Mt. Carmel. Her feast day is July 16th. – Tascia @TaciaTruss

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Celebrating St. Basil: Paths to Divine Union and the Essence of Eastern Christianity

26 Thursday Dec 2024

In preparation of St. Basil the Great’s Feast Day on January 2nd, some thoughts.

Saints are those who most fully achieved union with God. Paths to union with God are:

Apostles: They spread the teachings of Jesus Christ, establishing the foundations of the Church.
Prophets: They received divine messages and foretold the coming of Christ, guiding souls towards God.
Martyrs: Their ultimate sacrifice bears witness to their faith, achieving union through their love for God even unto death.
Fathers of the Church: Through their theological writings and teachings, they helped define Christian doctrine, deepening the Church’s understanding of God.
Monastics: By withdrawing from the world, they seek God in solitude, prayer, and contemplation, aiming for spiritual perfection.
Normal lives devoted to God: Ordinary individuals can also achieve union by living out their faith through everyday acts of love, charity, and devotion.

The Special Veneration to Mary: Mary holds a unique place in Christian devotion as the Mother of God, her life a perfect example of human response to divine will.

Icons: They are not mere art; they are windows to the divine, inviting us into a deeper communion with God. Through veneration of icons, we are reminded of the saints’ lives, like St Basil’s, inspiring us towards our own spiritual journey.

Trinity: The mystery of the Trinity—Father, Son, and Holy Spirit—offers a model for human relationships and the ultimate union with the divine.

Tradition: Tradition keeps the living faith of the Church vibrant, connecting current believers with the teachings and practices of the past.

Scripture: The Word of God in Scripture provides direct guidance and revelation, serving as a path to knowing and loving God.

The Fathers: The writings of the Church Fathers offer interpretations and insights into Scripture and tradition, fostering a deeper theological understanding.

Divine Liturgy: The Divine Liturgy is the Church’s central act of worship, where heaven and earth unite, offering believers a taste of eternal life with God.

Ecumenical Councils: These councils shaped the Church’s doctrine, ensuring orthodoxy and unity, guiding believers towards truth.

Church Architecture: Church architecture, with its sacred space and design, is meant to elevate the soul, symbolizing the journey from the material to the divine.

Icon from The Holy Trinity Chapel, Sisters of the Order of Saint Basil the Great located at 710 Fox Chase Road, Philadelphia PA.

Hail, Mother of God; as today you saw the One you bore flying up from earth, with Angels you magnified him.
“How lovely your dwelling, O Lord of Hosts!” Psalm 84:1

“The Holy Trinity” by Russian iconographer Andrei Rublev (b1360) Holy Spirit on right, Son in middle, Father on left.

“Old Testament Trinity” Three angels with Abraham and Sarah.

“Old Testament Trinity” Immaculate Conception

During a sermon, His Beatitude Sviatoslav (who is the current Major Archbishop of Kyiv-Galicia and the Primate of the Ukrainian Greek Catholic Church) said that God created us in His own image and likeness, “He who is Light, created people in the image of His own light. He wanted us to be not just like Him and His everlasting light, but become the light ourselves”.

“We cannot hide the lamp that is lit, under a bushel. It must be put on the table to shine through all those who are in the house. So, that is why, the holy ascetics, called Reverend Fathers, are seen as those who shine with the light of God. Moreover, those, who themselves are this way to the Light”, explained the Major Archbishop.

Major Archbishop Sviatoslav Shevchuk, Father and Head of the Ukrainian Greek Catholic Church

The sanctuary is to be separated from the nave by an iconostasis, outside of which is located the so-called solea. Two large candles, lit during all religious services are to be placed on the solea before the stationary icons.

In the early church a very serious controversy broke out over the use of icons, with the opponents claiming that the use of icons in liturgy was idolatrous and against the First Commandment: “You shall have no other gods before me”. The dispute was finally settled by the Second Council of Nicaea held in 787 at which the Christian Church defined the doctrine concerning the lawfulness of the veneration of icons. On the occasion of the 1200th anniversary of this council Pope John Paul II issued an apostolic letter in which he gives his support both for this council and the use of icons in liturgical worship.

He makes specific reference to the role of icons in the Greek and Slav Churches:
“In particular, the Greek and Slav Churches, basing themselves on the works of the iconodulous theologians Saints Nicephorous of Constantinople and Theodore Studite, considered the veneration of icons as an integral part of the liturgy, like the celebration of the Word. Just as the reading of material books allows the hearing of the living word of the Lord, so also the showing of the painted icon allows those who contemplate it to accede to the mystery of salvation by the sense of sight. What on the one hand is represented by ink and paper is represented on the other hand in the icon, thanks to the various colors and other materials.”

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J.S. Bach – Christmas Oratorio BWV 248

26 Thursday Dec 2024

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https://youtu.be/SoBzgNOCAVg?si=7iwQqvTGmxPNr0kz

Listening to J.S. Bach’s Christmas Oratorio, BWV 248, feels like a direct line to the soul. It’s not just music; it’s an experience that grabs at your heart, making you feel every note:

Deeply Moving: The reverence in Bach’s music isn’t just heard; it’s felt. It’s like he’s reaching into your chest, squeezing your heart with the beauty and solemnity of Christmas.
Thought-Provoking: The melodies make you think, reflect, even in moments where you’re just listening. It’s like Bach is inviting you on a journey inside yourself, to ponder the miracle of Christ’s birth in a way that’s both intimate and sacred.
Emotionally Rich: The way the voices and instruments weave together, you can’t help but feel this rollercoaster of emotions. From the highs of celebration to the quiet, introspective moments, it’s like he’s speaking directly to your core.
Spiritually Uplifting: There’s something about this oratorio that lifts your spirit, no matter what. It’s like Bach has found a way to make music that feels like a prayer, a connection to something much bigger than ourselves.
A Sense of Togetherness: When you hear those harmonies, it’s like Bach is reminding us we’re all in this together, celebrating the same joy, the same hope. It brings a sense of unity, of being part of something timeless.
A Beacon of Light: Listening to this, you can’t help but feel a spark of hope, a reminder that even in the darkest times, there’s light, love, and the promise of something new.

The Christmas Oratorio isn’t just music; it’s a journey for the heart and soul, where Bach’s genius makes you feel connected, reflective, and utterly human.

Merry Christmas to all!

24 Tuesday Dec 2024

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Feast of The Exaltation of the Holy Cross

14 Thursday Sep 2023

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Holy Cross

Drawing of the Crucifixion From Above, by John of the Cross in late 1500’s. This influenced Salvador Dali’s “Christ of St. John of the Cross” in 1951 (below).

Salvador Dali: “Christ of St. John of the Cross”

Here is a poem by Englishman Peter Hartley about the Dali painting and the Crucifixion from Above:

I

This crucifixion hides the anguish. Racked
With pain, belied by bloodless hands and feet;
Intolerable torments, they compete
As muscles in that arching back contract.
His hanging head forestalls all eye contact;
And here we see Him, harrowing complete,
As Pilate meted out from judgment seat
Beyond this lorn forsaken barren tract.

And Dali gives us stage-lighting to show
These youthful figures, tinctured gold below,
Are simple fishermen. And there they stand,
Aghast at what they cannot understand:
That Christ the Son of God exalted some
To share His state and close to Him become.

II

Beneath their feet they furl a fishing net,
These figures that we see upon the ground.
Twilight, a nightjar makes its urgent sound
Unseen, a distant double bark offset
By otherwise persistent silence. Yet
Wherewith is this scene lit? The black profound
Above, behind us to our left, all round
Embrowned, kaleidoscopic colours set

To raze the parchèd earth. And these young men
Would never know a jeunesse dorée then,
They flung their nets, repaired them when required,
They ate when hungry, slept when they were tired:
But here we see, their garments flecked with gold,
These young ones mark the new as we the old.

III

How can His body hang, no nails to hands
Or feet as Dali has Him here portrayed?
So anodyne this bloodless corpse, conveyed
To blackest heights above the barren lands
Of Israel: the dreadful pain demands
Our awe, the horror that is here betrayed,
That dead weight tortured angle still displayed,
Such agony an infant understands.

But this is not a Cranach and nor yet
A Grünewald. We are not moved today
By horrors that were suffered yesterday.
Inured to Bosch and Brueghel scenes of sweat
And pain, more present horrors that we dread:
The pickled shark and that revolting bed.

IV

How sad to see around us decadence
On such a scale there is no turning back,
No slightest evidence that common sense
Can any more prevail against attack.
We cannot ever get back what we had
And there is no return to where we were,
The world’s artistic cognoscenti mad:
Dali the last hope of the connoisseur?

For he could paint, with sable in his hand.
Only in trompe l’œil is there a demand
That we suspend our disbelief, it’s good
His two dimensions keep his art surreal:
In Emin’s bed, Quinn’s head of frozen blood
The horror and the nastiness are real.

Peter Hartley is a retired painting restorer. He was born in Liverpool and lives in Manchester, UK.

Searching for Mt. Carmel

24 Friday Feb 2023

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Mt. Carmel, St. John of the Cross, St. Teresa of Avila, Teresa of Jesus

The Philadelphia Carmelite Nuns may have left, but the Saints live on. I followed John of the Cross and Teresa of Jesus throughout the Carmelite Monastery asking for directions to reach the summit of Mt. Carmel. Here’s what I found…

The Triumphal arch, with crucifix suspended, inspired by the crucifix of Fra Innocenzo de Palerno (1637) in the Church of San Damiano, Assisi. – Philadelphia Carmel

The origins of Triumphal arch comes from the Roman era when captives were led under an arch to symbolize their submission to the authority of Rome. Later centuries the liturgical procession through the triumphal arch symbolizes Christians as captives of Christ are lead to the Kingdom of Heaven. The sacred space of the sanctuary represents the Kingdom of Heaven.

The sanctuary of the Holy Spirit Chapel, Mount Carmel.

The two round medallions are Teresa of Jesus on the left and John of the Cross on the right.

The Sanctuary of the Holy Spirit Chapel, Mount Carmel – Detail

From left to right, Teresa of Jesus, the sanctuary doors with Cross, St. Elisha with hand raised to the Lamb of God. At top is the chariot with Elijah. The Holy Spirit is above Teresa in the form of a dove.

The Mosaic (Sanctuary)
The images of the mosaic express the reality of divine love in the charism of Carmel. It is love revealed by God in the Old Testament and fulfilled in the New, a love that en-kindles our hearts and transforms them. Ultimately this transformation enables one to enter, body and soul into full union with God. Horizontal and spatial concepts of the mosaic echo passages of time in the Old and New Testament history of the Carmelite order.

Images and symbols include the following:

Fire and Water
Fire increased its own virtue in the water – Wisdom 19:20

These lamps of fire are living waters of the spirit…although it is fire, it is also water. – St. John of the Cross, The Living Flame of Love Stanza 3, #8

Oh, God help me, what marvels there are in this greater en-kindling of fire by water. The water does not impede the fire though it’s the fire’s contrary, but rather makes its fire increase! St. Teresa of Jesus, The Way of Perfection 19:3

Water
Water symbolizes cleansing as in the river Jordan; baptism, blessing, grace, prayer and contemplation. – St. Teresa of Jesus, Life 11:7

Fire
Fire symbolizes divine love. – St John of the Cross, Spiritual Canticle 39:14, St. Teresa of Jesus Life 30:20

Chariot of Fire

in Christian art, St. Elijah carried into heaven in a chariot of fire is a symbol of Christ’s Ascension. In the Dialogue of St. Catherine of Siena, Christ himself is referred to by the Father as a fiery chariot.
St. Elijah (c 870 BC) (in chariot)

Elijah the Prophet is called the founder of the Carmelite ideal. There are two accounts of him being taken up to heaven in a fiery chariot 2 Kings 2:1-12 and Sirach 48:9. His feast is celebrated by the Carmelite Order on July 20.

The Holy Spirit (Dove)
The Holy Spirit is the third Person of the Blessed Trinity, the Sanctifier, the living Flame of Love. – Romans 5:5

St. Teresa of Jesus
St.Teresa of Jesus (1515-1582), the foundress of the reformed Carmel (Discalced Carmelites) is portrayed in Eucharistic Adoration. In her spiritual writings one finds frequent images of fire and water.

The Lamb of God and the Eucharist
Fulfillment is found in Christ, the Alpha and Omega, the sacrificial lamb of god, who gave himself for the life of the world. His sacrifice is perpetuated in the Eucharist. From this divine reality the graces symbolized by the fire and the water are sought and obtained. Mt. 26;26-29; 1 John 5:6-8; Rev:5:6-14

St. Elisha (hand raised)

St. Elisha (c. 840 BC) was the first disciple of St. Elijah. He was the leader of the prophets on Mt. Carmel. The Carmelite order celebrates his memory on June 14.

Between Elisha and Teresa of Jesus, with the arrow pointing up, are the sanctuary doors. A schematic of the Sanctuary Doors is below.

The symbols that are employed on these bronze doors show St. Teresa’s image of the Interior Castle. They are:

Door
“The door of entry to this castle is prayer and reflection.” – St. Teresa of Jesus, Interior Castle I:i,#7

Castle
The castle is the image of the soul: We consider our soul to be like a castle made entirely out of a diamond or of a very clear crystal in which there are many rooms, just as in heaven there are many dwelling places. – St. Teresa of Jesus, Interior Castle

The soul of the just person is nothing else than a paradise where the Lord says He finds His delight. I do not find anything comparable to the magnificent beauty of a soul and its marvelous capacity. – St. Teresa of Jesus, Interior Castle I:i, #1

Triangle
The triangle is the symbol of the Most Holy Trinity dwelling in the center of the soul.

Cross
The Cross is the symbol of the Paschal Mystery of Christ’s passion, Death and Resurrection.

Blood and Water
Blood and water flowed out of our Redeemer on the Cross. The Fathers and Doctors of the Church interpret this to mean that from the pierced Heart of the Son, God the Father pours out through the Holy Spirit, the saving graces of the Church’s Sacraments.

“One of the soldiers pierced His side with a lance and immediately there came out blood and water. – John 19:37

Jesus Christ who came by water and blood, not with water only, but with water and blood. – 1 John 5:6

He loves us and has washed away his own sins in His own Blood… Rev1:5

Then the angel showed me the river of life, rising from the throne of God and of the Lamb and flowing crystal clear down the middle of the city street. Rev 22:1-2

Center Room of the Castle
The castle has many dwelling places. Located at the center, is the abode of the most Blessed Trinity: the Father, the Son, and the Holy Spirit. It is here, in intimacy, that sweet exchanges of love occur between God and the soul. Mysteries of the Holy Trinity are made manifest and the soul comes to understand the Gospel passage:

If anyone loves me he will keep my word,
and my Father will love him,
and we shall come to him
and make out home with him. – John 14:23

Shell
The shell is a symbol of Baptism, the sacrament of initiation to the divine life.

Blessed Virgin Mary, dwelling with the Holy Trinity in the most profound union, supreme above all creatures, beloved Daughter of the Father, mother of the Son, Spouse of the Holy Spirit Mediatrix of all Graces.

Discalced Carmelite Order (OCD) Coat of Arms plaque.

Located on balcony front, near organ of the Holy Spirit Chapel, Philadelphia Carmel.

Seal of Mount Carmel

In the center of the seal is Mount Carmel, cradle of the Carmelite Order, and the star in the mountain refers to the Our Lady of Mount Carmel. The two stars above are the prophets Elijah and Elisha.

Mount Carmel is the Carmelite’s place of origin located in modern day Haifa, Israel. In the 9th century BC the prophet Elijah lived there and had a profound experience of God. In that same place in the early 12th century some hermits, inspired by the memory of Elijah, gathered there, with a desire “to live a life of allegiance to Jesus Christ” (Rule of St. Albert).

A Poem by Saint Thérèse of Lisieux

22 Wednesday Feb 2023

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St. Thérèse of Lisieux (Jan 2, 1873 – Sept 30, 1897)

My Hope.

Though in a foreign land I dwell afar,

I taste in dreams the endless joys of heaven.

Fain would I fly beyond the farthest star,

And see the wonders to the ransomed given!

No more the sense of exile weighs on me,

When once I dream of that immortal day.

To my true fatherland, dear God! I see,

For the first time I soon shall fly away.

Ah! give me, Jesus! wings as white as snow,

That unto Thee I soon may take my flight.

I long to be where flowers unfading blow;

I long to see Thee, O my heart’s Delight!

I long to fly to Mary’s mother-arms, —

To rest upon that spotless throne of bliss;

And, sheltered there from troubles and alarms,

For the first time to feel her gentle kiss.

Thy first sweet smile of welcoming delight

Soon show, O Jesus! to Thy lowly bride;

O’ercome with rapture at that wondrous sight,

Within Thy Sacred Heart, ah! let me hide.

O happy moment! and O heavenly grace!

When I shall hear Thee, Jesus, speak to me;

And the full vision of Thy glorious Face

For the first time my longing eyes shall see.

Thou knowest well, my only martyrdom

Is love, O Heart of Jesus Christ! for Thee;

And if my soul craves for its heavenly home,

‘Tis but to love Thee more, eternally.

Above, when Thy sweet Face unveiled I view,

Measure nor bounds shall to my love be given;

Forever my delight shall seem as new

As the first time my spirit entered heaven.

June 12, 1896.

From “The Poetry of Saint Therese of Lisieux”

Translated by Donald Kinney O.C.D.

John the Cross and the Chapel of the Holy Spirit

14 Wednesday Dec 2022

Posted by Brian in Poetry, eBooks

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Carmalite, Carmalite Monestary, Chapel of the Holy Spirit, Discalced Carmelites, John the Cross, Poetry

John of the Cross (1542-1591) was a reformer of the Carmelite Order and is considered, along with Saint Teresa of Ávila, as a founder of the Discalced Carmelites. Saint John the Cross was also a Spanish mystic and a Doctor of the Church. Scholars agree that John the Cross is probably the greatest poet in the Spanish language, not for the volumes produced but for the content “polished and re-polished ceaselessly” to perfection.

Carmelite Monastery of St. Joseph and St. Anne. Inside is the Chapel of the Holy Spirit. These are true gems of the Archdiocese of Philadelphia.

Inside the medieval looking Chapel of the Holy Spirit. The Carmelite nuns celebrate Mass on the other side of the reredos immediately behind the altar.

Closeup of St. Elisha the prophet on right and St. Teresa of Jesus on the left at the Chapel of the Holy Spirit, Mount Carmel, Philadelphia PA. The prophet Elijah is in the chariot of fire at top, being carried into heaven.

Face of St. Elisha.

Up to John the Cross’s time, there had been very little mystical prose at all, except for poetry of the mystical experience, called the Prayer of Quiet (similar to contemplative prayer). St. John of the Cross had to invent phrases in order to express ideas which previously had no outlet in Spanish.(1) His greatest poetic work, the Spiritual Canticles was composed for the most part while imprisoned by his own religious order, the Carmelites, who resisted the change he was promoting.

A Spiritual Canticle of the Soul

(1) Reference: St. John of the Cross | Fr. Thomas Dubay, S.M. | From Fire Within: St. Teresa of Avila, St. John of the Cross, and the Gospel–On Prayer

THE BRIDE

My Beloved is the mountains,
The solitary wooded valleys,
The strange islands,
The roaring torrents,
The whisper of the amorous gales;
The tranquil night
At the approaches of the dawn,
The silent music,
The murmuring solitude,
The supper which revives, and enkindles love.

– STANZAS XIV, XV, from The Spiritual Canticle of the Soul by John of the Cross

Sources

Enter The Jesus Prayer:

More on the Jesus Prayer

The Three Holy Hierarchs

St. Basil the Great

Witness of St. Ephraim the Syrian

St. John Chrysostom

St. Gregory the Theologian

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