LiturgyandPersonality

DietrichvonHildebrand

LiturgyandPersonality

DietrichvonHildebrand

ForewordbyBishopRobertBarron

AfterwordbyAlicevonHildebrand

TH E H I L D E B RAND P R O J E C T

OriginallypublishedinGermanasLiturgieundPersönlichkeit.Salzburg:AntonPustet,1933.

SecondEnglishEdition:Baltimore:HeliconPress,1960.Published2016byHildebrandProject

1235UniversityBlvd,Steubenville,Ohio43952Copyright2016DietrichvonHildebrandLegacyProjectAllrightsreservedCataloguing-in-PublicationInformationVonHildebrand,Dietrich,1889–1977,author.[LiturgieundPersönlichkeit.English]Liturgyandpersonality/DietrichvonHildebrand;forewordbyRobertBarron;afterwordbyAlicevonHildebrand.pagescmISBN978-1-939773-00-5

1.CatholicChurch—Liturgy.2.Personality.I.Translationof:VonHildebrand,Dietrich,1889–1977.LiturgieundPersönlichkeit.II.Title.BX1970.v65132015264´.02QBI15-600209

LibraryofCongressPreassignedControlNumber:2015960078

BookdesignbyMarkMcGarry,TexasType&BookWorksSetinAdobeCaslon

CoverDesignbyMarylouiseMcGraw

CoverImage:TheForerunnersofChristwithSaintsandMartyrs,byFraAngelico,intheNationalGallery,London.ImagefromRestoredTraditions.

FrontCoverFont:CircularBoldbyLaurenzBrunnerwww.hildebrandproject.org

Contents

ForewordbyBishopRobertBarron

ANoteontheTextbyJohnF.Crosby

PrefacetotheSecondEdition

Introduction

CHAPTERONETheLiturgyandtheVocationofMan

CHAPTERTWOTheEssenceofPersonality

CHAPTERTHREELiturgyandPersonality

CHAPTERFOURTheSpiritofCommunionintheLiturgy

CHAPTERF IVETheSpiritofReverenceintheLiturgy

CHAPTERS IXTheSpiritofResponse-to-ValueintheLiturgy

CHAPTERSEVENTheSpiritofAwakenednessintheLiturgy

CHAPTERE IGHTTheSpiritofDiscretiointheLiturgy

CHAPTERNINETheSpiritofContinuityintheLiturgy

CHAPTERTENTheOrganicElementintheLiturgy

CHAPTERELEVENTheClassicalSpiritintheLiturgy

AfterwordbyAlicevonHildebrand

AcknowledgementsbyJohnHenryCrosby

Index

DietrichvonHildebrand

DietrichvonHildebrandwasborninFlorencein1889,andstudiedphilosophyunderAdolfReinach,MaxScheler,andEdmundHusserl.HewasreceivedintotheCatholicChurchin1914.Hedistinguishedhimselfwithmanypublicationsinmoralphilosophy, in social philosophy, in thephilosophyof the interpersonal,andinaesthetics.HetaughtinMunich,Vienna,andNewYork.Inthe1930s,hewas one of the strongest voices in Europe against Nazism. He died in NewRochelle,NewYorkin1977.

HildebrandProject

WeadvancetherichtraditionofChristianpersonalism,especiallyasdevelopedbyDietrich vonHildebrand andKarolWojtyla (PopeSt. JohnPaul II), in theserviceofintellectualandculturalrenewal.Our publications, academic programs, and public events introduce the great

personalist thinkers and witnesses of the twentieth century. Animated by aheightened sense of the mystery and dignity of the human person, theydeveloped a personalism that sheds new light on freedom and conscience, thereligious transcendence of the person, the relationship between individual andcommunity, the love between man and woman, and the life-giving power ofbeauty.WeconnecttheirvisionofthehumanpersonwiththegreattraditionsofWesternandChristian thought, anddraw from theirpersonalism inaddressingthedeepestneedsandaspirationsofourcontemporaries.Formoreinformation,pleasevisit:www.hildebrandproject.org

EditorialBoard

GeneralEditor:JohnF.Crosby*FranciscanUniversityofSteubenville

DanaGioiaJudgeWidneyProfessorofPoetryandPublicCultureUniversityofSouthernCalifornia

FritzWenisch*UniversityofRhodeIsland

RogerScrutonEthicsandPublicPolicyCenter

JosefSeifert*EdithSteinInstituteofPhilosophy,Granada,Spain

RoccoButtiglioneJohnPaulIIChairforPhilosophyandHistoryofEuropeanInstitutionsPontificalLateranUniversity

Hanna-BarbaraGerl-FalkovitzTechnischeUniversitätDresden,EmeritaHochschuleHeiligenkreuz

AntonioCalcagnoKing’sUniversityCollegeatTheUniversityofWesternOntario

JosephKoterski,SJFordhamUniversity

ChristophCardinalSchönbornArchbishopofVienna

RémiBrague

UniversityofParis,Sorbonne,EmeritusRomanoGuardiniChairofPhilosophy,LudwigMaximilianUniversityofMunich,Emeritus

D.C.SchindlerPontificalJohnPaulIIInstituteforStudiesonMarriageandFamilyWashington,DC

JohnHaldaneUniversityofSt.AndrewsBaylorUniversity

AlicevonHildebrand*WidowofDietrichvonHildebrand

*StudentofDietrichvonHildebrand

SpecialThanks

Wegratefullyacknowledge thevisionandgenerosityof themanyfriendswhohave supported our publications and helped bring this particular volume tofruition:

EXTRAORDINARYSUPPORT

JamesN.Perry,Jr.•RobertL.Luddy•HowardandRobertaAhmanson•TheCatholicAssociationFoundation•LeeandMargaretMatherne

PATRONS

Donald andMichele D’Amour • Alice von Hildebrand • Patricia C. Lynch •MadelineL.Cottrell•MaryG.Georgopulos

BENEFACTORS

DanielandTeresaCotter•MichaelW.Doherty•JuliaHarrison•NicholasandJane Healy • Barbara B. Henkels • Michael C. Jordan •Robert Kreppel • H.KimberlyLukens•ValerieMastronardi•ThomasS.Murphy,Sr.•JeffreyandMaryPetrino•Rose-MarieFox-Shanahan•RobertandJoanSmith

FRIENDS

Anonymous • Stafford Betty • HedyK. Boelte • Emily E. Brammer • H.Em.Raymond Leo Cardinal Burke • John F. Cannon • Rafael Madan and LilianCasasFoundation•MarionA.Clauss•SheilaConforti•MariaFedoryka•Johnand Claire Foster • PaulM. and Jane L. Frank • Geoff and Lauren Gentile •ArthurandMariluzGiron•EdwardandAliceAnnGrayson•DavidHammond•AlexandraCatherineHarold•PatrickHart•PauletteKardos•TonitaM.Helton• Michelle Hillaert • Roy and Elizabeth Heyne • Thomas Howard • AllisonCoatesandJoshuaKneubuhl•FrancoMadan•Fr.FrancisMartin•MarylouiseMcGraw•JudyA.Miles•GerardandGermanaMitchell•WilliamMureiko•Barbara Parrish • Barbara Sanders • Daniel and Annie Schreck • Stephen D.Schwarz • Madeleine F. Stebbins • Fr. Walter Wagner, OP • Richard and

MargaretWall•FritzK.Wenisch•AdaVergne•KentandNancyYoung

ForewordByBishopRobertBarron

D IETRICH VON H ILDEBRAND wasoneof the trulygreatpersonalitiesof thetwentiethcentury.Idon’tmean,ofcourse,thathewasacelebrityorabonvivantora favoriteofgossipcolumnistsand talk showhosts. I amusing the termasHildebrandhimselfusedit,todesignateapersonwhorespondsauthenticallytovalue,someoneinpossessionofarefinedandproperlyorderedsoul.OnesensedthegreatnessofHildebrand’spersonalitynotonlyinhisgenerousresponsetoawhole range of objective goods—artistic, moral, and above all religious—butalso in his fierce and principled resistance to a variety of disvalues.Nowherewas this opposition to evilmore apparent than in his years-long battle againstHitlerandhisNaziideology.ItistoHildebrand’sinfinitecreditthat,atonepointinthelate1930s,hewasdesignatedasHitler’snumberoneopponent.Theprinciplepointofthebookyouareabouttoreadisthattheliturgyofthe

Church decisively shapes a healthy personality. Hildebrand insists throughoutthetextthattheprimarypurposeoftheliturgyisnottoformthepersonalitybutto give proper praise to God, the supreme value. Nevertheless, precisely byordering human beings so thoroughly to God, the liturgy does in fact, as aderivativeeffect,contributetotheirflourishing.HowimportantthisthemeisatatimewhenskepticismregardingobjectivevaluereignsandwhentheMassissooftenconstruedasacelebrationoftheworshippingcommunity.In order to graspHildebrand’s central argument,we have to be clear about

what he means by “value,” and in order to come to that clarity, we have todistinguish betweenwhat he calls “themerely subjectively satisfying” and the“objectivelyvaluable.”Therearecertainthingsthataregoodinthemeasurethatthey fulfill some basic desire or need. Especiallywhen I am hungry, I find adeep-dishpizza appealing;when I amcold and tired, awarmbed is attractiveindeed;whenIseeksomepracticalend,Imightfindawell-organizedpoliticalpartyusefultome.Thepizza,thecomfortablebed,andthepoliticalorganization

allbelongtotherealmofthesubjectivelysatisfying,andthismeansthattheegoappropriatelybendsthemtoitspurpose,“takingadvantage”ofthem.Butbeyondthisdimensionliesthearenaofobjectivevalues.Thesearethings,

events,worksofart,persons,andsoon, thatpossessan intrinsicexcellence,apreciousness,asplendorandluminosity.Theyarenotbenttotheego’spurpose,butrather,theybendtheegototheirpurpose.Bytheirverybeautyandnobility,theydemandaresponseonthepartofthosewhoperceivethem;theyshapeandrearrange the subjectivitiesof thosewhobehold them. In regard to themerelysubjectively satisfying, we could legitimately speak of personal taste orindividualpreference,butinregardtoobjectivevalues,suchlanguagewouldbeinappropriate. It would be anomalous if someone, having taken in the SistineChapelceiling,weretosay,“It’sjustnotthekindofpaintingIlike.”Itwouldbesurpassingstrangeifsomeone,havingheardthestoryofSt.MaximilianKolbe’sself-sacrificeatAuschwitz,weretosay,“Ijustdon’tcareforthatsortofthing.”Authenticvaluesclaimthesubjectanddemandfromhimaresponse.ForHildebrand, the indispensableandfundamentalelement in the formation

of a true personality is “intentional contact with the world of values.” Thismeansaresponseofmind(“Itistrue”),will(“Itisgood”),andheart(“Idelightin it”) to thewhole rangeofobjectivevalues.Nowallvalues—fromMozart’soperastoGothiccathedralstosplendidmoralacts—arebutparticipationsinandreflectionsof theunsurpassablevalueofGod.Therefore, tobeapersonalityinfull,onemust,aboveall,besuited tomakeavalue-response toGod—andthisbringsustothethresholdoftheliturgy.EveryaspectanddimensionoftheChurch’sformalprayerservestoorderthe

worshipperrightlytothesupremevalue.Thereverentiallanguageoftheliturgy,forinstance,convincesusthat“alleasyfamiliarity”isinappropriateinregardtoGod;italsoinculcates,asaconsequence,anattitudeofreverenceforone’sownbody,evenforthepurityofmatteritself.Theradicaltheocentrismoftheliturgyteasesus sinners out of our native egocentrismand therebypreparesus to seeeven created values with fresh eyes. A proud or concupiscent person willappreciatethingsonlyinasmuchastheyservehispurposes,butapersonformedbytheliturgywillseethingsasrepositoriesofvalue.HereareHildebrand’sownwords: “It is above all a sign of deficiency in depth and breadthwhen amanthinksmoreofgoodswhichmerelyprocurepleasure...thanofgoodsprovidingspiritualhappiness.”A theme amply developed in the course of this book is that of spiritual

awakenedness.Tobeatruepersonalityistobeawaketothevalues,bothnaturaland supernatural, that regularly present themselves. The average man,Hildebrandargues,“wadesthroughlifeinastateofspiritualinertia,”evenifhe

is of agile mind and alert to practical exigencies. Through its distinctivelanguage,gestures,andsymbolism,theliturgycompelsustoopenourmindstothemoralandspiritualdimensionsoflifeandfinallytoopenourheartstohearthe voice of God. Nowhere is this call to awakenedness clearer than in thelanguageof theEaster liturgy:“Seekthethingsthatareabove,whereChrist issittingattherighthandofGod;tastethethingsthatareabove,notthethingsthatareupontheearth.”AnothermotifthatHildebranddevelopsisthatofdiscretio(discretion)inthe

liturgy.Inboththenaturalandsupernaturalorders,Hildebrandcontends,valuesoften disclose themselves gradually, unfolding according to an inner rhythm.This is true of plants, friendships, and the self-disclosure of God. One of theunhappymarks of themodern person is a tendency impatiently to ignore thisprocess and hence to do violence to the “objective logos of things.” In itssolemn,gradual,andpatientunfoldingofthemysteryofGod,theliturgyoftheChurchbeautifullyinculcatesdiscretio.Firstpublishedin1933,attheheightofthe“liturgicalmovement”inEurope

and America, this splendid text functions as a fine interpretive key toSacrosanctum concilium, theVatican II document on the liturgy, and to PopeBenedictXVI’s liturgical reflections.Ata timewhensomanyhave losta feelfor theMass, this reissueofLiturgyandPersonalitywillproveof inestimablevalue.

BishopRobertBarronAuxiliaryBishopofLosAngeles

BishopRobertBarronisanauthor,speaker,theologian,andfounderofWordonFire,aglobalmediaministry.HewasappointedAuxiliaryBishopofLosAngelesbyPopeFrancisin2015.

ANoteontheText

THE H ILDEBRAND PROJECT ispleasedtopresentaneweditionofthisworkbyDietrichvonHildebrand.Itisaworkinwhichhemeditatesontheliturgicalprayer of the Church through the lens of his personalist philosophy. Theculmination of several years of intense study following his conversion to theCatholicChurchin1914,itwaswrittenin1932inthespaceofjusttwenty-threedays—inHildebrand’sownwords,“apinnacleofintensework”thatwas“morelikeharvestingripefruit.”LiturgyandPersonalitywasfirstpublishedinGermanin1933,underthetitle

Liturgie und Persönlichkeit, by the Anton Pustet Verlag in Salzburg. TheEnglish translation wasmade by Hildebrand with the help of Hunter CollegephilosopherEmmanuelChapman,andwasfirstpublishedbyLongmans,Green,andCo.,inBaltimorein1943.AsecondeditioninEnglish,lightlyrevisedbytheauthor,was published byHelicon Press ofBaltimore in 1960.A third editionwas published by Sophia Institute Press of Manchester, New Hampshire, in1986,andreprintedin1993.TheafterwordbyAlicevonHildebrandin thepresenteditionwasoriginally

published as a foreword in theSophia Institute Press edition. In preparing thepresent edition, the Hildebrand Project has used the Helicon Press edition of1960, the final version revised by Hildebrand himself, correcting only smallerrors(misspellings,missingwords,andsoon),andadding,wheretheywerenotalready included, English translations of the Latin. Thus the present editionrepresents the cumulative and definitive English edition of Liturgy andPersonality.

JohnF.CrosbyCo-Founder,HildebrandProjectProfessorofPhilosophy,FranciscanUniversityofSteubenville

PrefacetotheSecondEdition

S INCE 1933,when this bookwas first published in theGerman language, theliturgicalmovementhasgreatlydeveloped,interestintheLiturgyhasincreased,andtheroleandimportanceoftheLiturgyintheworshipofGodhasbeenmoreandmorewidelyrecognized.ThegrowingemphasisontheLiturgy,andontheparticipationof the faithful in theMass, canbeobserved in theattitudeof theHoly See, as it has been shown in the encyclicalsMediatorDei andMusicaesacrae disciplina, and especially in the decree which Pope Pius XII signedshortlybeforehisdeath.We can also witness a slow, yet gradual, increase in the use of Gregorian

chant in parish churches and, above all, an emphasis on theMissa recitata(dialogueMass). This development is especially evident in France, Germany,England, and Italy, but it is observable in the United States as well.Nevertheless, although this growth of emphasis on the Liturgy is encouragingand gratifying, it cannot be said that there has been a concurrent growth ordeepeningintheunderstandingoftheauthenticspiritof theLiturgy.Thereforethe present book, though originally written twenty-eight years ago, has beenrevisedforthissecondEnglish-languageedition,forithasperhapsastillmoreimportantmissionthanithadbefore.ThereisawidespreadideathattheLiturgyislessaffective,lesspersonalthan

otherformsofdevotionbecauseofitsorganicandsupraindividualcharacter,andbecauseofitsessentiallycommunalcharacterasprayer.Thatideaisthecontraryofthetruth.TheLiturgyembodies,rather,themostintense,trueaffectivity,andisthemostpersonalofprayers,foritistheprayeroftheperfectperson,theGod-man, Jesus Christ. So far is it, indeed, from any impersonal aloofness that itembraces, in fact, all theheightsanddepthsofhuman life. It is in theLiturgythatmandiscovershistruemetaphysicalstatusandstature,andhisultimateend:hediscoversalltheelementsofourfallennature,itsneedofredemption,andthesupernatural reality of grace. Thewhole Liturgy is pervadedwith a breath ofardent divine love and a glowing longing for God: “Quaesivi vultum tuum;

vultum tuum,Domine, requiram” (I have soughtThy face;Thy face,OLord,willIstillseek).It is a grave mistake to suppose that “affective” means or implies

“unobjective.”TheLiturgyisindeedobjective,butthatisbecauseitispervadedbyobjective truthanddivine love;andfor thatreasonalso, it issuperior toallsubjectiveaberrationsandeven transcends the limitationsofanysinglehumanindividual. But it is affective in the extreme; it is the prayer of the heart, theclassical prayer par excellence of every person, whatever his individuality,becauseitreflectsthelifeofourDivineSaviorandistheprayeroftheCorpusChristiMysticum.

DietrichvonHildebrandNewYork,1960

Introduction

L ITURGYAND PERSONALITY—thatis,thespiritembodiedintheLiturgy,thespiritualmoldingofthemanwholivesinthatspirit,andthepersonalitytherebyacquired—isoneofthewidestofthemes;foritisthespiritoftheGod-manthatspeaks to us in the Liturgy, and a full study of this theme includes both thedevelopment of personality and an analysis of the essenceboth of theLiturgyandofpersonality.Thepresentworkwillnotattempt to treat this theme in itsentirety.Onlysomeof itsbasicaspectswillbeconsideredhere,andespeciallythoseaspectswhichmoreeasilyescapeourattention.Insomecaseswheretheyareobviousorhavebeendealtwithadequatelyelsewhere,evenveryimportantfeatureswillbelefttooneside.Theseconsiderationsmayhelptheindividualtoparticipate in the celebrationof theLiturgywith adeeper awareness, akeenerinsightintoitsinexhaustibledepths,itsclassicism,itsprofoundlyorganicnature,and with a new open-mindedness to its essential preeminence over all otherformsofdevotion.TonothingmorethantotheLiturgymaythatwordofJesusbeappliedwhichHecriedouttothewomanofSamaria:“IfthoudidstknowthegiftofGod!”

1.WhatIsMeantbytheLiturgy

Opinions are divided as to the extent of the meaning of the word “Liturgy.”SomeapplyittoallthedivineservicesperformedbyapriestintheserviceoftheChurch, includingMayDevotions, theStationsof theCross, andother specialservices, aswell as to theHolyMass and the recitation of theDivineOffice.Others restrict its scope,asweshall restrict it in this study, to theHolyMass,which is Liturgy in the highest sense, to the Divine Office, and to theadministrationofthesacramentsandsacramentals.

2.ThePurposeofThisBook

Althoughthepresentbookseekstostresstheexceptionalpowerof theLiturgy

for the forming of personality, wemust at the same time emphasize that thisformation is not the primary intention of the Liturgy. The Divine Office isrecitedprimarilybecauseallpraiseandglorificationisduetoGod,thefullnessofallholinessandmajesty,andnotbecauseitwillbringaboutatransformationinourselves.TheLiturgyisnotprimarilyintendedasameansofsanctificationor an ascetic exercise. Its primary intention is to praise and glorify God, torespondfittinglytoHim.ThisintentionisexpressedinthewordsoftheGloriainthe HolyMass: “We praise Thee, we bless Thee, we adore Thee, we glorifyThee.WegiveTheethanksforThygreatglory....ForThouonlyartholy....Thou only artmost high. . . .” The same intention is expressed in the prayerbeginning “Sacrosanctae et individuae Trinitati” (To the most Holy andundividedTrinity)formerlyrecitedattheendoftheDivineOfficeoftheday.The second intention is to ask for the grace of God, but even here the

recitationof theOfficemust not be conceivedof as a psychologicalmeansofpreparing theway for grace, as in the case of fasting, silence, discipline, andother such practices considered in a purely ascetic sense. The intention of theBreviaryisnottoimproveourmorallifebyourownpower,buttoimploreGodtograntourreligiouspetitions.BoththeseintentionsarediscernibleintheAperi,which preceded the recitation of theOffice: “Ut digne, attente, ac devote hocofficiumrecitarevaleam,etexaudirimerearanteconspectumdivinaemajestatistuae”(ThatImaypraythisOfficeworthily,attentively,anddevoutly,andthatImaydeservetobeheardinthepresenceofThydivinemajesty).TheprimacyofthefirstintentionoftheOffice,thatofgivingfittingpraisetoGod,isdistinctlyexpressed in the concluding words of the prayer: “Domine, in unione illiusdivinae intentionis, qua ipse in terris laudes Deo persolvisti, has tibi horaspersolvo”(OLord,inunionwiththatdivineintentionwithwhichThou,whilstonearth,didstThyselfpraiseGod,IoffertoTheetheseHours).ToglorifyGodisalsotheprimaryintentionoftheHolyMass.Tothisshould

beaddedthebestowalofredeeminggraceuponmen.ButHolyMassmustneverbe offered with the sole intent of participating in its graces. The intention ofadoringGodandsacrificingtoHim“throughChrist,withChrist,andinChrist”is the true condition for renewed incorporation in Christ and the increase ofgrace.Finally,as to thesacraments, theirprimarypurpose isman’sparticipation in

divine life. In the reception of the sacraments the dominant intention isobviouslysanctificationandunionwithGod,although,inturn,thefinalaimofsanctificationmustbetheglorificationofGod.Itisimportanttograspthatheretoo, as in the case of Holy Mass and the recitation of the Divine Office, toconceiveofthesacramentsasapsychologicalmeansforsanctification—as,for

instance, ascetical exercises in themselves—would imply a radical failure tounderstand their true nature. Although a certain disposition of the person isnecessaryforthefruitfulunfoldingofthespirituallife,fromthevolo(Iwill)ofbaptism to the contrition required for a true, and even valid, confession, theeffectneverthelesscannotbeachievedthroughthisdispositionassuch,butonlythrough a gratuitous act of God, for which man’s disposition is only aprecondition.Again,wemustparticularlystress that inexamining theprocessofpersonal

transformationbroughtaboutthroughthespiritincarnatedintheLiturgy,wearenotinterpretingtheLiturgyassomekindofpedagogicalmeans.Toshowthatsuchaprocessoftransformationexistsdoesnotmeanthatthisis

the essential aim of theLiturgy, or that it is the intentionwithwhich it is, orshould be, carried out. On the contrary, we shall see that one of the specialreasons for thestrengthanddepthof the transformationofpersonalitybroughtaboutbytheLiturgyisthatthistransformationisnottheendinview;andmorethanthis, that theLiturgyiscarriedoutwithanother intentionentirely.Forthedeepest transformation of personality occurs, not when means for thistransformation are deliberately sought, but when it is brought about in anentirelygratuitousmannerthroughanattitudemeaningfulinitself.Thisattitudeislikethatoflovewhichisentirelydirectedtowarditsobject,alovewhichinitsveryessenceisapureresponse-to-value,whichcomesintoexistenceonlyasaresponsetothevalueofthebeloved,andwhichwouldceasetoexistassoonasitbecameapedagogicalmeansforone’sownimprovement.Fromsuchanattitudeemanates a liberating, mellowing, value-disclosing action of incomparablestrengthandintensity.AndifPlatoisrightinsayingthatthesoulgrowswingsasitbeholdsvalues, thisactofbeholdingmustbeunderstoodasan irradiationofthe self by the Sun of Values, as a readiness to give oneself to, and to beimmersed in, this radiation. The soul growswings—that is, the deepest innertransformation takes place—only if there is a real penetration of values and areal self-forgetfulness is achieved. Were this act of “beholding values” tobecomeameansofattainingsuchtransformation,atthatverymomentitwouldceasetobeagenuineirradiationbyvalues,andtheynolongerwouldbetakenintheir proper seriousness; therewouldno longerbe a true communionwith theworldofvalues,andthedeeptransformationwouldthusbehalted.Thedeepestpedagogicaleffectisachievedthroughthatwhichisnotusedasa

pedagogical means: It is achieved through that which, independent ofpedagogicalaction,dispensesitasasuperfluumorgiftofsuperabundance.Thusthe deepest andmost organic transformation of man in the spirit of Christ isfoundpreciselyatthatpointwherewepurelyrespondtovalues,inthegivingup

of ourselves to God’s glory, in the glorifying of God performed as divineservice,intheabidingCoramipso(instandingbeforeHim),intherejoicinginGod’sexistence, intheGloriaDomini (thegloryof theLord), inthemagnaliaDei(thegreatdeedsoftheLord).Asweprayandsacrificeliturgically—andthismeans throughChrist,withChrist, and inChrist—glorifyingGod,we “put onChrist”(induereChristum),astheLiturgyboldlyexpressesit.Butneedwestressthisactionandinvestitwithaconsciousmeaning,sinceit

comesaboutofitself,and,evenmore,mustnotbeaimedatforitself?Yes,forinthefirstplace,indisclosingthefundamentalattitudesembodiedintheLiturgy,wecometoadeeperunderstandingoftheLiturgyanditsspirit,whichenablesustoperformitmoreconsciouslyandgenuinely.Andmorethanthis, theFaceofChrist is revealed in the Liturgy: The Liturgy is Christ praying. To learn thefundamental dispositions embodied in the Liturgy means to penetrate moredeeplyintothegreatmysteryoftheadorationofGod,whichisJesusChrist.ThemoreconsciouslythespiritofChristisgraspedandlivedintheLiturgy,andthemore the Liturgy becomes for us an “imitation of Christ,” the deeper thetransformationofmaninChrist.Moreover, todaywe are in urgent need of such a study, for there aremany

who still prefer other forms of devotion and religious exercises. They do notrecognizethefactthatitispreciselyintheLiturgythattherearepresentedtous,inthedeepestandmostorganicform,thefruitsofthedivinelifereceivedbyusinbaptism,andthatthemanwhoisentirelyformedbythespiritoftheLiturgyismostlikeuntoChrist.NotthatthisformationcanbeachievedonlythroughtheLiturgy!GodisabletoraiseupoutofstoneschildrenofAbraham.HemaygivethisspirittoamanwhohasbutscantfamiliaritywiththeLiturgyandprayslittleaccordingtotheformsoftheLiturgy.Butineachsaint,inwhomtheimageofChrist shinesanew, thespiritof theLiturgy lives.Perhaps itcannotalwaysbefound inhis teachingsor in the formsofdevotion introducedbyhim,but it isthereinhissanctity,inthefactofhisbeingasaint.ItstillremainstruethattheLiturgy, initsorganicrelationtoinnerprayerandasceticism,is theGod-givenpath forgrowth inChrist.Toward those forwhom this fact is stillhidden,ourheartsmustalwaysechowiththewordsalreadyquoted:“IfthoudidstknowthegiftofGod!”

CHAPTERONE

TheLiturgyandtheVocationofMan

THE MEANING OF all creation is the imitation and glorification of God, theinconceivablygloriousandholyOne.Thatwhichiscreated—whetheritbelongsto the domain of purematter, as the sea or themountains; or to the realm oforganiclife,astheplantandtheanimal;ortothesphereofspiritualthings,asawork of art, a cultural epoch, a community, or the spiritual person himself—existsonlyinordertoimitateandglorifyGod,infulfillingthedivineideainitsregard,andsimultaneouslybringingtofruitionthefullnessofvaluestowhichitisordained.Forallvalues—goodness,beauty,themysteryoflife,thenoblelightof truth, and even the dignity of being itself (as opposed to nothingness)—allthesearerayswhichradiatefromGod’sbeing,whoisallholiness.Whateverisgoodandbeautiful,allthatpossessesavalue,isareflectionofHiseternallightandimitatesGodaccordingtoitsownfashion.Valuesarenotonlylikeadewfallingfromheaven,butalsolikeincenserising

toGod;eachvalue,initself,addressestoGodaspecificwordofglorification.Abeing, in praising God, praises Him through its value, through that innerpreciousnesswhichmarksitashavingbeendrawnoutoftheindifferent.NaturepraisesGodinitsbeautynotonlybyspeakingofGodtomanandinspiringhimtopraiseGod,but alsoby the silentpraise rising from itsownbeauty.This istrue of every work of art, every perfect community, every truth, everymoralattitude.Man,themostpreciouscreatureknowntousthroughexperience(whois not only a trace [vestigium] ofGod, but also an image [imago] ofGod), iscallednotonlythroughhisvaluetobeobjectivepraiseofGod,likealltherestofcreation,butalsotoaconsciouslyaccomplishedglorification.Manalone canmakea conscious response toGod’s endlessglory.Hemust

first of all respond adequately to each value as a reflection of God; he mustrespondwithjoy,enthusiasm,veneration,love;andaboveallhemustadoringlylove and lovingly adore God, who is the fullness of all value. For thisglorification of God, voiced in loving adoration, represents quite a new

dimension of glorification, a different degree of reality. It is as new as thepersonal being of the subject—this awakened being, penetrated with lucidconsciousness—in radical distinction to all impersonal being. The ultimatedignity ofman consists precisely in that he can consciously adore and glorifyGod.ButthisconsciousresponsetoGod’sglory,whichbelongstotheultimatesignificance of man, does not stand juxtaposed to his vocation to praise Godthrough his own value (and ultimately through his saintliness), but is closelylinkedwith it. Inman, the central personal valuesdonot take shape “on theirown”asdohisphysicalstatureorhistemperament;theygrow,onthecontrary,out of man’s experienced communion with the world of values, out of hisconscious turningto therealmofvalues,outofhisactofgivinghimselfuptoGod throughhisaffirmationofvaluesandhis response to them.Apersoncanneverbegoodifhedoesnotwillthegood,rejoiceinit,andloveit.HecannotattainsanctificationwithoutadoringGod,withoutlovingChristandbendinghiskneebeforeHim.Thus,theilluminationreceivedfromtheworldofvaluesandfromtheFaceof

Christ,andtheconsciousresponsetoGod’sglory,aretheconditionsforman’sinnertransformation,theripeningofthecentralpersonalvalues,and,aboveall,of the supernatural beauty by which God is objectively praised and glorified.Converselythis“word”ofpraiseisthemoreadequateandauthentic,accordingto the degree that a man is more perfect. The vocation to adore God and toglorifyHimthroughconsciousactscanbefulfilledbymanonlytoadegreethatall the central values are realized inhim, and, above all, to thedegree that heresemblesChrist, that is tosay, issaintly.Thus, the twocurrentsofpraiseandglorification—the objective silent one, expressed through values, and thepersonallyperformed,consciousadoration—mustnotbedivided inman:Theymutuallyconditioneachother,andthegrowthoftheonemeanstheincreaseoftheother.TheconsciousglorificationofGodis,however,alsotwofoldincharacter.Not

onlydoweoweGodadoringloveexpressed,ontheonehand,intheaffirmationofallvaluesand,ontheother,intheimmediateloveofGod;wealsooweHimspoken praise, an uttered act of glorification. Inasmuch as we are spiritualpersons, we are capable of a clearly formulated praise, of referring ourselvesexpressly toglorification,ofanuttered“word”ofpraise.Thisutteredpraise isorganicallylinkedtoadoringlove,butitbringssomethingnewinrelationtothelatter.AccordingtothewordsofSt.Augustine,thisexpressedglorificationwillalsoresoundineternity:“Ibivacabimusetvidebimus,videbimusetamabimus,amabimusetlaudabimus.Eccequoderitinfinesinefine”(Weshallreposeandweshallsee,weshallseeandweshalllove,weshallloveandweshallpraise,

andsoitwillbeattheendwithoutend).ThepraiseofGod(laudare),inwhichwejoininthe“Sanctus”oftheangels,

issomethingotherthantheloveofGod(amare).Tobesure,itflowsforthoutofadoring love, for theamare is theverysoulofpraise;but theexpressedactofpraise,laudingandglorifying,respondsinyetanotherwaytothegloryofGod:Itisanextensionoftheactofadoringlove,aconfirmationofit,andasealuponit.WhilethespecificglorificationofGodiscontainedmoreimplicitlyinadoringlove(andadoring love ismore likeanultimateandsuitableresponse toGod’sendlessgloryandholiness),theactofpraising,lauding,andthanksgivingisanexpressedgestureofglorification,apersonalrealizationofthatveryglorificationwhichisobjectivelyconveyedthroughvalues.This expressed glorification of God is also correlated with the objective

glorifyingofGodthroughsaintliness.Thesaintaloneiscapableofauthenticallypraising God. As the Twenty-third Psalm puts it: “Who shall ascend into themountain of the Lord: or who shall stand in his holy place? The innocent inhands and clean of heart.” But then, it is through expressed glorification andpraise (which finds its supreme expression in the holy Sacrifice of theMass),thatmanisdeeplytransformedandsanctified.Thesetwoformsofglorificationcannot therefore be separated. Of course, there still exists a certain order ofsuccession, as expressed in the words of St. Augustine already quoted.Sanctification and adoring lovegohand inhand, and the specific laudare andglorificareareorganicallylinkedtothemboth.“Cantareamantisest”(Tosingisthe act of the lover), St. Augustine also says. But this order of succession inspiritual formation does not mean that these forms of divine glorificationactuallyfollowsuchasequenceintime.We shall better grasp the truth that the sanctification of man is entirely

impossible without the laudare and glorificare Dominum, after the followingbasicfactisexamined:OnlytheGod-man,JesusChrist,cantrulyofferadorationandlovetoGod.He

aloneisentirelyholy,HealonetrulyglorifiesGodthroughHisholiness,andHealone can truly praise God. The final, supernatural vocation of everyman is,therefore,transformationinChrist.OnlyfromChrist,withHim,andinHim,canweoffertrueadoringlovetoGodandpraiseHim;andwecanbecomeholyonlyto theextent thatwecease to live,andChrist lives inus; that is to say, to theextent that the divine life implanted in us in baptism is fully developed. Ourtransformation inChrist is the essenceof sanctity.This transformationofmanintoChristincludesnotonlythelovingadorationoftheFatherwithChristandinChrist,butalsotheparticipationinthesacrificeofChristandintheutteringofthe “word,” the only true praise and glorification, addressed by Christ to His

heavenlyFather.Evennow, in spite of our imperfection and infirmity,we arepermittedtojoininthepraiseoftheangels,becauseasmembersoftheMysticalBodyofChrist,wepraywiththeHead.Andthemorefullyweparticipateinthisexpressed glorification of the Father in the laudare, the more we shall betransformed into Christ. We are drawn increasingly into the adoring love ofChristfortheFatherinthatveryactionbywhichweconsciouslypresenttotheFatherthefruitofthatadoringlove—thatis,thelaudareandglorificare.Of course, this alone does not suffice for the full transformation in Christ.

Apart from the indispensable foundations (participation in divine life throughbaptism,anditsrenewalandconfirmationthroughthesacraments), thereistheloving immersion inChrist, living and acting according to the spirit ofChrist,following His teaching, following Christ by carrying His Cross, loving one’sneighborwithChrist.Allasceticpractices,allthe“dailywork”involvedinourstrivingforperfection,serveonlythisonepurpose.ButoneofthebasicfactorsleadingtotransformationinChristisparticipationinHisutteredglorificationoftheFather,andthisglorificationtakesplaceespeciallyintheLiturgy.ItleadsusintothesecretsoftheloveoftheGod-manfortheFatherandHisglorificationoftheheavenlyFather,andtheloveoftheheavenlyFatherforman.Theconscious,fullyawakenedactofperformingtheLiturgyimprintsuponthesoultheFaceofChrist.IntakingpartintheLiturgy,wemakeourownthefundamentalattitudesembodiedinit.It iswith this process of transformation that the present book deals.Herein

willbeexpoundedtheimitationofChristwhichisorganicallyachievedthroughparticipationintheLiturgy,thoughitshouldberememberedthattheLiturgyisnotperformedforthatexpresspurpose.Wehavepreviouslydescribedthethreespecificvocationsofman:thesilentpraiseofGodthroughthepossessionoftheChristian virtues; the adoring love of God; and the expressed laudare andglorificare.Thisbookconcernsitselfwiththeformativepowerofthelastforthefirst two, that is,with the formativepowerof the laudare andglorificarewithChristandthroughChrist.But,aswehavealreadysaid,onlyapartofthisthemewillbedealtwithhere.Weshallnotspeakoftherelationofthespiritembodiedin the Liturgy to sanctity as a whole, but only of certain elements ofsanctification, which are less familiar to us, because they are not explicitlymentioned in the Commandments of God and in the demands emphasized byCatholic ethics. Themost important and central elementswill be intentionallyexcluded, such as, for instance, howman, formedby the spirit of theLiturgy,growsintotheloveofChrist,andsoon.Weshallespeciallyconsiderhere the formativepowerof theLiturgyon the

verystructureofthepersonality,ontheseelementswhich,thoughindispensable

asabasisforsanctification,arenotitscentralpoint,withwhichtheSermonontheMountdeals.Thisrestrictionismadeinordernottorepeatwhathasalreadybeen said. But this restriction, which obliges us to limit ourselves to thepersonality-forming power, in the narrower sense of the word, has nothingwhatever todowith theaestheticoverratingof thatwhich is commonlycalled“personality.”Weareasfarremovedaspossiblefromthe“cultofpersonality”whichplaces above the simple factofhumblyobeyingGod’sCommandmentsthequestionofwhetherornotamanisafull“personality.”“Onlyonethingisnecessary”: the glorification of the Father through the imitation of Christ andparticipationinHisglorification.Thishoweverimpliesbeingapersonalityinitstrue sense; that is, the saint alone is the true and completeman, and the truepersonality.Thusourpresent study formsbut apartof thatothergreat theme:“Beyouthereforeperfect,asalsoyourheavenlyFatherisperfect.”

CHAPTERTWO

TheEssenceofPersonality

IN SPEAKING OF personality as distinct from the person, we have in mindsomethingclearlydefined.Everymanisapersoninthathisbeingisessentiallyconscious; and he is a subjectwho enters into relationswith others, andwhoknows,wills,andloves.Apersonisabeingwho“possesseshimself,”whodoesnot simply exist but who actively achieves his being, and has the power tochoose freely. But every man is not a personality. Only persons can bepersonalities,butinordertobeapersonalityitisnotenoughjusttobeaperson.When,then,isamanapersonality?The averageman, the inoffensive, colorless, ordinarymanwithout a clearly

expressedindividualityisnotapersonality.Butneitheristheabnormalman,thecrank who astonishes others because of his peculiarities and falls out of thecommon range because of his oddities and eccentricities. Nor can thepathologicalmanbeconsideredapersonality.Apersonalityinthetruesenseofthewordisthemanwhorisesabovetheaverageonlybecausehefullyrealizestheclassicalhumanattitudes,becauseheknowsmoredeeplyandoriginallythanthe averageman, lovesmore profoundly and authentically, willsmore clearlyand correctly than the others, makes full use of his freedom; in a word—thecomplete,profound,trueman.Toconfusethe“normal”manandthe“average”manisanerrortypicalofthe

narrow-mindedPhilistine.Thiserrorholdsthattheordinary,average,run-of-the-milltypeisthenormalman,andthattheonewhodiffersfromtheaverageistheabnormal man, regardless of whether he is above or below the average—orsimply“outside”it.Thegeniusandtheinsanemanareseenasrelatedbecausebothof themstandoutside the rangeof the averageman.But statisticsdonotdecidewhat thenormalman is, themostnumerous type is not necessarily thenormal. The normal is that whichmost closely corresponds to the essence ofman. That man is a personality who most fully develops this essence, whorealizesentirelyalltheessentialpersonalvalues.“Personality”isamarkofthe

normalmanbecauseinhimthespecificallypersonalismostfullyandoriginallydeveloped.Theaveragemanisnotthenormalman;heisaspirituallyimmatureandcrippledman.Indeed,thefullpersonality,whosurpassestheaverage,issolittle akin to the abnormal or psychopathic thatwe have rather to say that theaverageman—thecommontypeinwhomtheclassicalhumanattitudesarenotfullyexpressedand freelydeveloped—is theonewho,moreoften thannot, inone respect or another, manifests abnormal traits: inhibitions, infantilisms,repressions.Neither, of course, should the normal man be confused with the man who

possessesallgiftsandtalents.Thetrulynormalistheclassicalmanwhoisfullyperceptive of values and responsive to them, the uncramped objective man,liberatedfromtheprisonofhimself,inwhomthecapacityforself-donationandloveisunbroken.Thesetrulynormalmenarethosewhoarefilledwithsodeepathirstforhappinessthatharmlesslittlejoyscannotsatisfythem,whostandinadirect elementary relation to all things, not rendered insipid and commonplaceby conventions: men like St. Augustine and St. Francis, even before theirconversions.Ontheotherhand,specialgifts,philosophicandartisticgeniusforinstance,giftssuchasthosepossessedbyMichelangelo,Beethoven,Goethe,aregiftsofGodwhichdonotbelongtothenormalman,assuch,inthestrictsenseoftheword.Theyareexceptionalgifts,notonlybecausetheyarerare—normalmen are also—but because they represent special powers which are notindispensable to man’s essence, or to his general vocation; they areextraordinaryvaluesandgiftswhichonlycertainmenreceivefromGod.Everynormalman, inoursenseof theword, isapersonality,but thisdoesnotmeanthat he is a genius.Under the term“personality”weunderstand the complete,classical man, in whom are revealed the great fundamental traits of man,undistortedandunbroken.Twomaincomponentsofpersonalitymustherebedistinguished: inthefirst

place, the fullness of the essential spiritual “organ,” the faculty of loving andknowing, thepowerofwill, thenaturalpotentialof theperson, theintensityoflifewhich flows in him—wemight say his “essential endowment,” as distinctfrom special talents; in the second place, the organic link with the world ofvaluesandof truth, theperceptionof them, the response to them, the living intruth, in tune with the objective logos, and the absence of all subjectivedeviations from the meaning of being. Neither of these two elements, takenseparately,issufficientfortheconstitutionofpersonality.Thefirstisapuregiftwhichwereceiveandtowhichwecanaddnothing,justaswecannotaddacubitto our physical stature.The second is, on the contrary, under the sway of ourfreedom.

Usually, the questionwhether or not aman is a personality is inadequatelyconcernedonlywiththepresenceofthefirstelement.InthecultofpersonalityinspiredbyaNapoleon,aGoethe,andmanyothers,wearesocarriedawaybythe scale of this component thatwedonot notice those pointswhich reveal acertain emptiness and lack of substance, a limitation and “impotence”: thosepointswherethesemendeviatefromtheobjectivelogos,andthusdonotdrawlifefromthegenuineworldofGod.Ontheotherhand,itistruethatamanwhohas received a humble and limited “essential endowment” may, by the bestintentions and by service and sacrifice to theworld of values, cease to be anaverageman,thoughhedoesnotpossesstheusualscope,power,andfullnessoftruepersonality.For the formationof personalityboth componentsmust exist,notonlysidebyside,butorganicallylinkedtogether.Afurtherdistinctivetraitofpersonalityisthattheentirebeingpossessesunity

of style. Its external being is not inorganically and outwardly stamped on theinner being, but is a genuine projection of the latter. There is a rare harmonybetween the innerand theouterbeing in thosemenwhosespeech,expression,movements, and external style of life are organically molded by their innerattitudes. Such men radiate a noble and powerful atmosphere; they are notdraggeddowntoalowerlevelbytheaccidentalconditionsoftheirenvironment.Thepowerofemanatinganatmosphereisnotinitself,however,asignoftrue

personality.Amanmayalsopowerfully radiateavulgar, trivial,common,andvain atmosphere. In such a case, he is not a personality in the true sense of awordthatdesignatesagenuineandexaltedvalue.Theunityofstylemustbetheexpressionofthetrue,authenticatmosphereofaliferootedinthemetaphysicalsituation of man, of an attitude open to value and responding to value, andpermeatedbythesupernaturalworld.Afterwhat hasbeen said, it is not further necessary to try toprove that the

word “personality” is used incorrectly and inadequately when it is applied tomenwhopossessastrongcharacter,whoassertthemselvesandoccupyacertain“space” because of their temperament. The power of self-assertion, whetherexpressed in a stream of irresistible vitality, or in strong formal energy and akeen sense of the aim pursued, is not sufficient to achieve personality in thedeepersenseoftheword.Neitherdoesthisaloneconstitutetheindividualityofcertain persons, especially persons already possessed of those qualities whichcause us to define them as leaders: a certain conquering fullness and spiritualenergy which makes them central figures, around whom other human beingsrally and crystallize, and, so to speak, form a community. Even this power isonly a special manifestation of the first component of personality; the full,natural,“essentialendowment.”Itspresencedoesnotinanywayguaranteethe

presence of a second indispensable component; and its lack does not imply alackofpersonality.Therearequietpersonalities,emanatingonlysecret,hiddenradiations.A further question is whether it is possible for every man to become a

personality.Arenotman’scapacityforperceivingvalues,hisunbrokenpowerofresponding to them, his fullness and breadth, conditioned by his talents? Arethere not insignificant men, stupid, ungifted, limited, who with the best ofintentions cannot hope to achieve for themselves the fullness, breadth, andfreedom which belong to true personality? And what of inwardly insecure,unstablepeoplewho let themselvesbeoverthrownbyeverybreathof spiritualwind, brushed aside by the least pressure? What of those who in a new,impressiveenvironmentfeelthegroundslippingfromundertheirfeet,whoarehopelesslycarriedawayby thestreamofpublicopinion,by the fashionableorsensational? Are they not sheep-like, average men, the very opposite ofpersonalities?Yes, considered from the purely natural point of view. For a Goethe, for

instance,thereexisttwocategoriesofmen:middlingmenwhopossessatbestamodest“essentialendowment,”and“personalities.”Accordingtothis,itwouldbeabsurdtoexpectamiddlingmantobecomeapersonality,justasitwouldbeabsurdtoexpectamannotmusicallygiftedtobecomeaMozart.Butwecannotbecontentwithapurelynaturalpointofview,foreverything

nowbearsthemarkofthealmostinconceivableexaltationofhumanitythroughthe IncarnationofGodand through thebaptismwhich implants inmananewprincipleof life,participation in the lifeofChristand theHolyTrinity.To theextentthateverybaptizedpersondevelopsthislifehimselfor,moreaccurately,letsthislifebedevelopedinhim,totheextentthathegiveshimselfuptoChristand followsChrist, living fromChrist,withChrist, and inChrist—he livesnomorebutChrist lives inhim:he thusparticipates in theunlimitedbreadthandfullnessofChrist.HewhoisimmersedinthelifeofChrist,heinwhomChrististruly imitated, the saint, becomes a personality, nomatter what his “essentialendowments”are.Ofcourse,gracedoesnotreplacebuttransfiguresnature.Ifanintellectually ungifted man attains sainthood, he does not suddenly acquire aphilosophical or theological genius. Among saints, too, we find the samedifferencesasbetweengeniusesandplain,simple,notespeciallygiftedmen.Butthe lack of gifts and the modest natural structure are no longer somethingdepressing, narrowing, and limiting, because they have been transformed intothatmoving simplicitywhich is penetratedwith the supremewisdomof JesusChrist; because thequestionof intellectual “significance” is surpassed throughtheparticipationintheunutterablebreadthofGod,inthepulsationsoftheMost

SacredHeart,“inwhomareallthetreasuresofwisdomandknowledge”(inquosuntomnesthesaurisapientiaeetscientiae).The saint is strong in his weakness because he has fully developed the

supernatural life received in baptism, that is, the new principle of life, new“organs” and powers. The saint, therefore, shows forth always the twocomponents of personality in a far higher sense: the supernatural “essentialendowment,” and the complete organic link with the world of supernaturalvalues,holiness,andthemysteriousgloryofGodwhichhasrevealeditselfintheFaceofChrist.Inthisresponsetothesupernatural,alltieswiththenaturalworldofvaluesarecontainedpereminentiam.TospeakofSt.JohnVianney,theCuréofArs,St.ConradofParzham,orBl.

Brother Juniper as significant persons—even to raise such a question—is tobetray a complete lack of understandingof theworld of the supernatural.Thepersonofeverysaint—andthismeansonewhonolongerlivesinhimselfbutinwhomChristlives—breathesafullness,abreadthandheight,whosebrightnesssurpassesevenallthefullnessandgreatnessofthehighestpurelynaturalgenius.Theaverageman,inhispettylimitations,isfurtherremovedfromtheworldofthemostsimplesaint,withthemostmodestnaturalendowment,suchasSt.JohnVianney, thanhe is fromtherich intellectualworldofaGoethe.Theworldofthesaint isbyfar themoreclassical,universal, illuminating; init thebreathoftruth is felt in an incomparably higher degree. This does notmean that saintsreceiveananalogousnaturaltalentthroughsaintliness,butthattheyreceivethislightandfullnessinChristpereminentiam.Todieinourselves,inorderthatChristmayliveinus,isthustheonlypath

leadingtofullpersonality inafar truerandhighersenseof theword;andit isthispathwhichisopenthroughthegraceofGodeventothosewhopossessonlya humble natural “essential endowment.” This dying to oneself does not,however,meanthegivingupofindividuality.Onthecontrary,themoreamanbecomes“anotherChrist,”themoreherealizestheoriginalunduplicablethoughtofGodwhichHeembodies.Ofcourse,thisisonlypossiblebecauseChrististhe“SonofMan,”because thewholeofhumanity iscontained inHim,andaboveall, becauseHe is not onlyman, but also the “entire fullness of theGodheadlivesinHisheart”(inquoestomnisplenitudodivinitatis).Everyimitationofaman, even of the greatest, richest, most gifted man, even of a genius, wouldmean the giving up of one’s individuality, a leveling, a renunciation ofpersonality,nottomentionthefactthatanabsolute,literalimitationofanymanis entirely impossible. In relation to Christ, it is quite the opposite. Themysterious truth is that the unique inimitable design of God is fully andultimately realized inamanonlywhenhe is transformed intoChrist.Canone

findmorepowerful,moredeeplyexpressedindividualitiesthanSt.CatherineofSiena,St.FrancisofAssisi,St.Augustine,St.Paul,St.GregoryVII?Nevertheless it shouldbeborne inmind that itwouldbe a greatmistake to

placebeforeourselvesthespecificaimofbecomingpersonalitiesinthishighersense of theword, or of becoming powerful individuals.High as the value iswhich inheres in the participation in the breadth and fullness of God, inbecomingatruepersonality,nevertheless,thisisnottheunumnecessarium;itissubject,inamostspecialway,tothewordofJesus:“SeekyefirstthekingdomofGodandhisjustice,andthesethingsshallbeaddeduntoyou.”

CHAPTERTHREE

LiturgyandPersonality

AS THE PRECEDING chapterhasalreadyindicated,adistinctionmustbemadebetween the two fundamental elements in the formation of personality and itsdevelopment in general. The first is the purely ontological basis for thedevelopmentofpersonallife,whichmancaninnowaybestowuponhimself;itisapuregiftfromthehandofGod,inthegivingofwhich,man’sfreedomcanplaynopart.Thisnaturalbasisistheexistenceofmanasaspiritualperson,thepresenceof spiritual “organs” such as thepowersof knowing,willing, loving.Totheseshouldbeaddedthespecialnaturaltendenciesreceivedbymanthroughheredity. The supernatural basis of the imitation of Christ is the divine lifeimplanted by baptism, andwhich is restored, fortified, or supplemented in usthrough the other sacraments. In this life, which makes us members of theMysticalBodyofChristandwhichisnotonlyamoralbutamysteriousphysicallinkwithChrist—bestowedasapuregiftofGod—isfoundtheontologicalbasisfor the transformation in Christ, the vital principle of all saintliness. To beendowed with this supernatural life presupposes the existence of the naturalontologicalbasis, that is tosay, theessenceof theperson.Suchasupernaturallifecouldneverbegrantedtoaninanimatething,ortoamerelylivingcreaturesuchasaplantorananimal.Thesecond,nolessindispensableandfundamentalelementofallnaturaland

supernaturalformationofpersonality,istheintentionalcontactwiththeworldofvalues. We have already seen that natural moral values do not arise ofthemselves,asdo,forexample,temperamentorphysicalbeauty.Theycangrowonly through the apprehension and affirmation of values, through a consciousresponse to them.The simple facultiesofknowing,willing, and lovingdonotyet implyvirtues; these spiritual “organs”donotconferhumility,purity, love.Virtues blossom only out of the conscious union of man with the world ofvalues.Itisthesameinregardtothesupernaturallifeofman.Thisfundamentalelementof“intention”inspiritualgrowthisnotexcludedfromthesupernatural

realm,and, foradultman, thisconscious turning toGod isdemandedevenformembership in theMysticalBodyofChrist,as isshownin thevolo (Iwill)ofthebaptismal rite, aswell as in the existenceof thebaptismof desire and thebaptismofblood.“Quifecittesinete,nontejustificatsinete”(Whomadeyouwithoutyou,willnot justifyyouwithoutyou),saysSt.Augustine,andwhat istrue of justification is also true of sanctification. Without the knowledge ofChristandoftheFatherasrevealedintheHolyFace,withouttheloveofChrist,theepiphanyoftheinvisibleFather,withoutthefollowingofChrist,noonecanbesanctified.“Iamtheway,andthetruth,andthelife,”saystheLord;and,“hewhobeholdethme,beholdethalsotheFather.”Withouttheultimatefree“yes”ofdedicationtoChristtheGod-man,without

a totalgivingofself toChrist,without the takingupofHisCross,without thefollowingofthegreatestcommandment“onwhichdependeththewholelawandtheprophets,” thedivine life implanted inus throughbaptismcannot reach itsfull development in us. “If any one loveme, hewill keepmyword.AndmyFatherwillliveinhim,andwewillcometohim,andwillmakeourabodewithhim.”ThemeaningoftheLiturgyfortheformationofpersonalitywillbeconsidered

here from the point of view only of the second fundamental element, theintentional root of sanctity, and not from the point of view of the ontologicalinfluence.Thispurelyontologicalbasiswillbetakenforgranted,andthereforemorestresswillbeputnaturallyonHolyMassandtheDivineOfficethanonthesacramentsinwhichtheontologicalcausalitystandsforemost.Whenwe examine the spirit embodied in the Liturgy, which informs itself

upon the person who participates in the Liturgy, it appears that this spirit isrevealedinthreeways.Firstofall,thespiritoftheLiturgyisexpressedintheliturgicalactassuch,in

the holy Sacrifice of the Mass, the eternal loving sacrifice of Christ; in thesacraments, the communicating love of Christ; and in the Divine Office, thelovingadorationandeternalpraisewhichChristofferstoHisheavenlyFather.In the secondplace, the spiritof theLiturgyexpresses itself in themeaning

andatmosphereconveyedbysingleprayers,antiphons,hymns,andthe like, inall that the Liturgy expressly says, in the thought and spiritual climatewhichpervadeitsformsandwords.In the third place, the spirit of the Liturgy is expressed in its structure and

construction; in the architecture of the Mass, of the rites, of the differentsacraments, of the Divine Office, in the successive accentuation of praise,thanksgiving, and prayer, in the structure of the liturgical year, in the rulesaccordingtowhich,forexample,onefeasttakesprecedenceoveranother.

Weshallattempttoexaminecertainfundamentalfeaturesofthehomogeneousspirit which is expressed in these three sources, and to show that thesefundamentalfeaturesareindispensabletotheformationofatruepersonality.Wearenotinterestedinhistoricalquestionsregardingtheepochtowhichthis

orthatpartoftheLiturgybelongs;whatmotivesinspiredtheirintroductionintothe Liturgy; whether they are of Roman, Gallican, or Oriental origin.We areinterestedinthemysterious,all-embracing,qualitativelyexpressedunityofthisspirit of the Church, of Christ who continues thus to live among us, of theLiturgy as the voice of theChurch. For the building of thisChurch,materialsweregatheredfromthemostdiverseculturesandepochs;buttheunityofwhichwe speak is not thereby broken, even when the reasons which prompted theintroduction of this or that element are secondary and fortuitous. Though ahistoricalanalysiscarriedoutinitsownplaceandtimemayprovefruitfulandbejustified, there is no room for it in our study. We are not interested in theformationofancientormedieval,RomanorOrientalman,butintheformationofthesupernaturalpersonalityinus,theformationofChristinus,asithastakenplace in every saint—not in his words and teachings, not in the form ofasceticismhehaschosen,butinhissaintliness—inaSt.AugustineaswellasinaSt.ThérèseoftheChildJesus,inaSt.BenedictaswellasinaSt.Francis,inaSt.BernardaswellasinaSt.VincentdePaul.

CHAPTERFOUR

TheSpiritofCommunionintheLiturgy

ONE OF THE deepest marks of the Liturgy is its character of communion-prayer. In the Holy Mass and in the Divine Office not only does the Wedominate the I, but evenwhen the I is uttered, as in the “Deus, in adjutoriummeum intende,” (OGod,come tomyassistance)or in theConfiteor,or in the“Domine,nonsumdignus,”(Lord, Iamnotworthy)or in thePsalms, thisI iscompletely incorporated in the communion. It is uttered as issuing from theultimate union of all in Christ, which precludes the omission or exception ofothermembersof theMysticalBody.TheLiturgy,as theofficialprayerof theChurch,theprayerofthemysticalChrist,is,initsverymeaningandessence,theprayerofacommunity;eachman,evenwhenprayingalone,entersconsciously,ifheunderstandsthisprayer,intothewiderstreamofprayer;hetakespartintheprayerof theHeadandthroughHimalsoof theMysticalBodyofChrist.Thisdistinguishes the Liturgy from the other forms of prayer and devotion, as forinstance the Rosary, the Stations of the Cross, May devotions, or ordinaryprivate prayer. Of course, even these prayers should issue from the spirit ofultimateunionwithallthemembersoftheBodyofChrist,althoughtheydonotforce us to enter that spirit. As a prayer rising from the ultimate depths, andbearing themost trueandclassicalexpressionofsupernatural reality, liturgicalprayerpossessesanincomparablecommunion-formingpower.Forwemustnotforgetthatvaluespossessaunifyingpower;andthehigherthevalueinquestion,the greater this power. In beholding a value, in grasping it, the soul of theindividual is notonly “recollected,”drawnoutof “distraction,”but thebarrierisolatinghimfromothermen is lifted.Every truevalue, suchas thebeautyofnatureorofamasterpieceofartlikeBeethoven’sNinthSymphony,orthemorallight of a generous act of forgiveness, or of an immovable fidelity—all thesevaluesspeaktousofGodandtouchourhearts,drawourspirittowardthetrueworldofGod,leadusbeforethefaceofGod,and,thankstothem,thebarriersofpride, egoism, and self-assertion,which isolate us andmakeus lookuponour

fellowmenfromwithoutasadversariesandcompetitors,fallaway.The higher the value, themorewe become aware of this ultimate objective

unity inGod. This fact takes on an entirely new sensewhenwe come to thesupernatural world of holiness, and especially when we contemplate Christ,whenthegloryofChrist,of“theonly-begottenof theFather,fullofgraceandtruth,”touchesourheart.Weinwardlyachievethisobjectiveunionasmembersof theMystical Body of Christ to the degree that we become inebriatedwithChrist.For it isnot true that thehighest “I-and-Thou-communion”withChristdestroys communion with other men, causing us to forget others, to have nomoreplace for them inourhearts.On the contrary, to the extent thatwe loveJesus, and that amysterious relationship is formedwithHim andwe lovinglygrowintoHim,totheextentthatweparticipateinHisloveforourneighbor,andthephrase“amorChristiurgetnos”(theloveofChristimpelsus),becomesalivein us, we reach that final point of depthwhere alone the ultimate, personallyachieved communion can be formed; in otherwords,we truly reach the pointwhere we become aware of the ultimate supernatural unity with all men inChrist. It is a specific error found in liberalism, and also found widely inProtestantism, to believe that themore a thing is peripheral, themore it leadstoward thespiritofcommunion,andthat,on thecontrary, themoredeeplywearemovedbysomethingandthehigherthevalueinquestion,themoreweareplungedintosolitude.Theoppositeistrue.Thosegoodsisolatewhicharemerelysubjectively satisfying. Theworld of authentic values, on the contrary, unites.AndGod,thedeepestthemeofeachofus,thehighestgood,isatthesametimethemostgeneraltheme,ofwhichwecannotbeabsolutelyconsciousunlesswearealsoconsciousofourultimatedeepestcommunionwithallmen.Theatmosphereof theLiturgyissaturatedwithChrist,withthehiddenGod

revealedinChrist.NotonlydoesitdealwithGodasdootherprayers;morethanallelseitshowsustheultimateall-embracingentiretyofsupernaturalreality;itspeaks from theultimate truthof themetaphysical situationofman; it reflectsGod’s Face in a unique adequateness; it speaks the language of Christ; itenvelops us in an atmosphere of eternitywhich soars above the limitations ofparticular timesandplaces.Truly,whenwestand in thisworldof theLiturgy,whenweareenfoldedbyit,wewitness thePhaseDomini, the“Passingof theLord.” In it we touch Christ without any sort of falsification or subjectivealteration. It therefore awakens us to that true, ultimate consciousness ofcommunion,thatultimate,victoriousunioninlovewhichistheveryoppositeofall human relationships of boisterous good-fellowship. It is the very oppositealsoofalleasyfamiliarity,ofthe“smugsocietyspirit”whichisnothingelsebutafallingintotheperipherytogether,andonlymeansisolationinthedepths.The

Liturgy alone, because of its supraindividual stamp, its all-embracing breadth,never violates man’s separate individuality. As for other prayers, it is alwayspossibleforthemtobearanindividualmark,andforthisreasontheycannotbeimposedoneverybodywithoutanunwarrantedpressure.Thiscanbetrueofthemostbeautifulprayersofsomeof thesaints,ofaSt.Gertrude, for instance, tosay nothing of certain hymns whose sentimental and trashy nature is afalsificationofthespiritofChrist.This supraindividual character of the Liturgy is at the same time the very

opposite of colorless neutrality or of a bloodless stereotype; it combines holysobrietywiththegreatestardor,eternalcalmwiththedeepestemotion,holyfearwith holy joy and winged peace; all these are mingled in that coincidentiaoppositorum, thatmeetingofopposites,asfoundonly inGodwhois theSum,and in whom all values are contained per eminentiam. Each individuality,howeverstronglyexpressed,cantakepartinthissupraindividualprayer;andonecantakepartinitwithouthavingtogiveupordisavowthatspecialsecretwordthat God utters anew to each soul, in that each soul represents a unique,unduplicabledesignofGod.ThismysteriousprincipleinherentintheLiturgyaddstoallwhichitmakesits

own—the sermon of each saint, each prayer, even the apostles’ epistles—adeeperbeautyandactuality,somethingthatshinesmorebrightlythanthesesametexts isolated from their liturgical context. Thus, for instance, Jeremiah’slamentations in the Tenebrae, or thewords of St. Paul in the Epistle ofHolySaturday:“Brothers, therefore, ifyoube risenwithChrist, seek the things thatareabove;whereChristissittingattherighthandofGod.Mindthethingsthatareabove,notthethingsthatareupontheearth.Foryouaredead;andyourlifeishidwithChristinGod.WhenChristshallappear,whoisyourlife,thenyoualso shall appearwithhim inglory.”Withwhat anewsignificance,withhowmuchmoremysteriousanactuality,dothesewordsshine!Thusalsothewordsof St. Leo, St. Gregory, and St. Augustine in the ChristmasMatins, or in St.Peter’sEpistleonEasterSaturday:“Butyouareachosengeneration,akinglypriesthood, a holy nation, purchased people: that youmay declare his virtueswhohascalledyououtofdarknessintohismarvelouslight”(Vosautemgenuselectum, regale sacerdotium, gens sancta, populus acquisitions: ut virtutesannuntietisejus,quidetenebrisvosvocavitinadmirabilelumensuum).Theindividualityofeachsaintandapostlediffers,yetthespiritandrhythmof

theLiturgyareone.ThespiritofthemallisinsertedintotheLiturgyandservesit;whiletheLiturgy,inturn,bringslighttothatwhichisdeepestintheirwords,pervadingitwiththerhythmoftheliturgicalyear.TheverywordsofourLordnotonlybecomemorecomprehensible,butacquirethebackgroundandframein

which they develop in their entire “breadth, length, and depth” as words ofeternallife.Think,forinstance,ofthewordsaccompanyingthewashingofthefeetatHolyThursdayMass,thewordsoftheSermonontheMountattheMassonAllSaints’Day,orthoseoftheGospelofPentecost.TheLiturgyalsoconveysthedirectconsciousnessofthevalueofcommunion

as such. Imean thenotion that communion isvaluablenotonly insofar as thesanctification of each individual is concerned—a thesis which has beenadvanced all too often—but also because it is precious and valuable in itself,becauseGodisimitatedandglorifiedinit.Thelovingcommunionofthefaithfulnot only engenders the sanctity of the individual person, but it is also theprecious fruit of that sanctity, as it is mysteriously revealed in the words ofChristtoHisdisciples:“Bythisshallallmenknowthatyouaremydisciples,ifyouhaveloveforoneanother.”Thecommunionofsaintsimpliesaseparatenewvalueinadditiontothatofindividualsaintliness,avaluethatwouldbelackingiftheworldconsistedonlyofsaintsinnowaylinkedtogether.Thisvalueofunityassuch,andofthevictoryoflovewhichismanifestedin

communion,apartfromallthatitmeansforindividualsanctification,isrevealedtousinmanypassagesoftheLiturgy,especiallyintheEpistlesofSt.Paulandin thePsalm:“Eccequambonumetquamjucundumhabitare fratres inunum”(Beholdhowgoodandhowpleasantitisforbrethrentodwelltogetherinunity).Apart from this particular value of communion, we behold here a new

dimensionoftheglorificationofGod.“Whentwoorthreearegatheredtogether”inthenameofChrist,thereappearsanewdimensionofthelordshipofChrist,different from the case inwhich two persons separate and not linked togetheradheretoChrist.Ofcourse,themostimportantthingisthelordshipofChristineach individual soul. But the communion of the Mystical Body of ChristpresentsitsowndimensionofthelordshipofGodandtheglorificationofGod,whichisdifferentfromthelordshipofGodintheindividualsoul—andthisquiteapartfromthefactthatthesouloftheindividualcanbeontologicallyboundtoChristonlybybecomingamemberofHisMysticalBody.Ontheobverseside,apseudo-community of heretics represents a new evil over and above themeresum of heretics who are not bound together, for this pseudo-communityincreasestheoutrageintheeyesofGod.And the Liturgy is fully and directly awake to this particular value of the

kingdomofGod,of thechorusofprayer,praise, andglorification,beyond theindividualprayersofthefaithful.Thisincreaseofvalueisnotmadeintermsofnumbers,anditmustnotbeidentifiedwithquantitativecategoriesaccordingtowhichtheindividual,beingone,appearsasfartooinsignificant.TheindividualinwhomChristlivesisalsoinfinitelypreciousintheeyesofGod:“Preciousin

thesightofGodisthedeathofhissaints.”Theincreaseofvaluesstemsratherfrom the interpersonal lordship of Christ in the kingdom of Christ, which isadded to the realmof lordship in the individual soul. Fundamentally speakingthese are all simply different aspects of the one essential fact of theMysticalBodyofChrist. It isobvious that through theLiturgyweconstantlygrow intothisunityandareconstantlyremindedofitasnowhereelse.TheuniquecharacterofcommunionoftheMysticalBodyofChristisfirstof

allembodiedintheliturgicalact, inthecelebrationoftheholySacrificeoftheMassandin therecitationof theOffice. Idonotspeakhereof theontologicalsupernatural formationof all into one,which is accomplished in the unbloodyrepresentationoftheSacrificeontheCross,ofthestreamsofdivinelovewhichobjectivelyputanendtoallthedivisionsandconflictsbroughtaboutbysininman.Imeantheultimate“We”whichbindsthefaithful,thepriest,andChristtooneanotherintheofferingoftheHolyMass,the“We”whichreachesitsclimaxinthecommonmealattheLord’sTable.AllreceivetheoneBodyoftheLord,all are assimilated into the one Lord. Even if we leave aside the supremeontologicalsupernaturalunitywhichisrealizedhere,theveryactofundergoingthisexperiencerepresentsanincomparablecommunion-formingpower.Andtheprayer incommon, theself-constituted“We”whichisutteredwhen

Godis tobepraised, thanked,or implored, thegestureof theDivineOfficeassuch, is a fulfillment of the communion of the Mystical Body of Christ, anactualizationofthatdeepest,uttermostbondoflove,andofthecommondestinyof guilt, atonement, and sonship inChrist.One faith, one hope, one love, onelonging,oneexpectationofthedayofourLord!Onevigil,onejoy,onepraise!EverythingisdrawnintotheultimateunityinGod.Andthisultimatecharacterof communion expressed in the Liturgy appears also in the meaning andatmosphere of its individual words and thoughts, as, for instance, in thespontaneouspluralofthe“Gaudete,”ofthe“GaudeamusomnesinDominodiemfestem celebrantes,” (Let us rejoice in the Lord, celebrating the feast) of theGloria of Holy Mass (“We praise Thee, we bless Thee, we adore Thee, weglorifyThee”),ofthe“Fratres,sobriiestoteetvigilate”(Brothers,besoberandvigilant),ofthePaternoster,andofinnumerableotherpassages.LetusalsorecalltheprayerCommunicantesbeforetheConsecrationandthe

“Nobisquoquepeccatoribus”(Toussinnersalso)aftertheConsecration,aswellas theSecretof theFeastofCorpusChristi:“Grant toThyChurchthegiftsofunityandpeace,whicharemysticallysignifiedbythegiftswhichweofferup.”Or,again,theAntiphonduringthewashingofthefeetonHolyThursday:“Ubicaritas et amor, Deus ibi est. Congregavit nos in unum Christi amor.Exsultemus, et in ipso jucundemur.Timeamus et amemusDeum vivum.Et ex

cordediligamusnossincero....Simulergocuminunumcongregamur:Nenosmentedividamur,caveamus.Cessent jurgiamaligna,cessent lites.Et inmedionostrisitChristusDeus”(WhereCharityandloveare,thereGodis.TheloveofChristhathgatheredustogetherinone.LetusrejoiceandbegladinHim.Letus fearandlove the livingGod.Andletus loveHimwithasincereheart. . . .When therefore we are gathered together in one,Let us take heed not to bedividedinmind.Letmaliciousquarrelscease,letallstrifecease.AndletChristourGodbeinthemidstofus).InthisspiritofcommunionembodiedintheLiturgywefindoneofthemost

fundamentaltraitsoftruepersonality.Anisolatedman,onewhohasnotbecomeconsciousoftheultimateobjectivelinkbindinghimtoallothermenbeforeGod,is an unawakened, immature, even a mutilated man. That liberal conceptionwhich considers the “solitary”man as the great, profound human being is thelogicaloutcomeoftheunderstandingofcommunionassomethingperipheralinitsnature.Ofcourse,atruepersonalityis,inonesense,solitaryamongaveragemen,becausethispersonalityisaloneinhisknowledgeofthatdeepcommunionto which average men have not awakened; he is not satisfied with thesuperficialitiesofmereinterestorpleasureandseeksaprofounderlink;hedoesnot inwardly accept the communion offered by the average. But a truepersonality is never solitary in the sense of being isolated from others in thedepths,inthesenseofindifferenceorhostility;heisnotunalivetothatultimate,triumphantunitywithhisbrother,whomheseesintheplacewhereeachmanintruthstandsbeforeGod,whetherheisawareofitornot.TheDesertFathersandthe hermits lived entirely in that spirit of true communion, unlike their pagancontemporaries inhabitingcrowdedcities, surroundedbyothermenandboundto thembyperipheral ties.The truemeasureof thedepthof amanwillmuchrather be found in whether or not he is awakened to that spirit of truecommunion,inwhetherornottherehasbeenabreaking-downoftheinnerwallsofself-assertion,inthedefensesofthesphereofhisego.The shutting up of oneself in this inner fortress of isolation, which exists

secretly even in the most jovial joiner of clubs, is proof of narrowness,limitation,evenstupidity.Foritpresupposesacertainegocentricattitudetowardtheworld andGod. Themanwho has beenmelted by the sun of values, andaboveallthemanwhohasbeenwoundedbytheloveofChrist,isalsolovinglyopen to every man and has entered into the objective unity of all. Yes, thisultimatetruespiritofcommunion,theuniversaldispositiontolove,andthelifeintheultimateloving“We,”isonlypossibleasafruitoftheultimate“I-Thou”communionwithChrist, throughwhichwe are transfigured intoChrist. Everyattempt to achieve this “We”without Christ leads to a superficially anchored

pseudo-communion. It suffices to recall, for instance, the humanitarian ideal.Everyattempttoachievea“We”whichdoesnotpassthroughthe“Thou”oftheGod-man fails toachieve the full conquestofegocentricity;on thecontrary, itleads to a mass-egoism, which is perhaps even lower than the egoism of theindividual, in itspretension tobeanultimate liberationfromthe imprisonmentofself.Thuswe see that theLiturgy draws us quite obviously and organically into

that true spirit of communion which is the indispensable foundation of truepersonality. It leads us through Christ to the “I-Thou”communion with ourbrotherandtotheultimate“We-communion”ofhumanityintheMysticalBodyofChrist. In itself it leads us throughChrist into the presence ofGod,wherethere is nomore isolation and nomore separation. It is not only true that theLiturgy teaches us about this communion, which it also offers to us as acommandment;but in theLiturgy thiscommunionactually lives, it is there, inthecommonadoringsacrifice,praise,andprayer,andinthecommonreceptionofGod’sgrace,allperChristumDominumnostrum(throughChristourLord).

CHAPTERF IVE

TheSpiritofReverenceintheLiturgy

AMAN IS richinvalues,isapersonality,inthehighestsenseoftheword,tothedegree that he perceives values, that he possesses a spiritual vision clear andopentothefullnessoftheworldofvalues,abovealltotheworldofsupernaturalvalues; to thedegree that thegiftofhimself to therealmofvalues ispureandabsolute; and, above all, to the degree that his self-surrender to Christ, andthroughChrist toGod, iscomplete.Reverence is theessentialbasis for suchaperceptionofvaluesandforatruerelationshipwiththewholerealmofvalues,with what is above and what speaks from “above,” with the Absolute, thesupernatural, and the divine. Reverence is the mother of all virtues, of allreligion. It is the foundationand thebeginningbecause it enablesour spirit topossess real knowledge, and primarily the knowledge of values. It is thatfundamentalattitudetowardbeinginwhichonegivesallbeingtheopportunitytounfolditselfinitsspecificnature,inwhichoneneitherbehavesasitsmaster,noractstowarditinaspiritoffamiliarconviviality.Initsmostprimitiveformreverenceisaresponsetothegeneralvalueofbeing

as such, to the dignity which all being (as opposed to nothing or to merefictitiousness)possesses, tothevalueof itsownconsistency,ofstandingonitsown,of theultimate“positivity”ofbeing.Inthisrightandappropriateattitudetoward being as such, this affirmation free from obtrusiveness, this silent,contemplative disposition toward being as being, theworld begins to discloseitself in its entire depth, differentiation, and plenitude of value. Every newlydisclosedvaluecreatesanewform,enrichment,anddifferentiationofreverence.So, too, everynewly evolved formof reverence and, consequently, everynewresponse of reverence to the newly disclosed values opens and widens ouroutlook,enablingus tograspnewvaluesand tounderstandbetter thosewhicharealreadyknown.Reverenceisthusthefoundationofallperceptionandsenseofvalues.Butitisalsoanindispensableelementofeveryresponsetovalue;inotherwords,itisafundamentalcomponentofatruerelationshipwiththeworld

of values. It represents the proper answer to the majesty of values, to the“message” they convey to us of God, of the absolute, the infinitely superior.Only thepersonwhopossesses reverence iscapableof realenthusiasm,of joyinsofarasitismotivatedbyvalues,truelove,andobedience.Themanwholacksreverenceisblindtovaluesandincapableofsubmissiontothem.The lack of reverence may have two roots, and accordingly there are two

different types of men wanting in reverence: the arrogant person and thesenseless,bluntone.Therootofthefirstistobefoundinpride.Themanwholacks reverence because of pride and arrogance approaches everything withconceit and presumption, imagines that he knows everything, that he seesthrough everything.He is interested in theworld only insofar as it serves hisself-glorification, insofar as it enhances his own importance.Hedoes not takebeingseriously in itself, andhe leaves thingsno spiritual room tounfold theirownessences.Hethinkshimselfalwaysgreater thanthatwhichisnothimself.Theworldholdsnomysteryforhim.Hetreatseverythingtactlessly,witheasyfamiliarity, andeverything seems tohim tobeathisdisposal.Tohis insolent,conceitedgaze,tohisdespoticapproach,theworldissealed,silent,strippedofallmystery,deprivedofalldepth,flatandlimitedtoonedimension.Hestandsindesolateemptiness,blindtoallthevaluesandsecretsofbeing,circlingendlesslyaroundhimself.There is, however, another form of irreverence, one which is born of

concupiscence.Theconcupiscentmanisinterestedintheworldonlyasameansin procuring pleasure for himself. His is a dominating position in the face ofbeing, not because he wills domination as such, but because he wants to usebeingforhispleasure.He,too,circlesaroundinthenarrownessofhisownself.He does not face the world with arrogance and conceit, but with a bluntstupidity.Stubbornlyimprisonedinhisownself,heviolatesbeing,andseeingitonly from the outside, he thus misses its true meaning. To this type of theirreverentman theworld refuses to disclose its breadth, height, and depth, itsrichnessofvaluesandmysteries.The reverentman, themanwho isdisposed toknowsomethinghigher than

himselfandhispleasure,andwillstosubmittoitandabandonhimself,themanwho grasps his metaphysical situation and lives it, is not only capable ofperceivingvaluesandopento themysteriesofbeing.SuchamanisalsoopenfirstofalltotheAbsolute;inotherwords,hedoesnotshuthimselfofffromtheFact of all Facts, from the existence of God, the absolute Lord.Without thisreverencethereisnoreligion,notevenprimitive,naturalreligion.Reverenceisnotanattitudelikehumilitywhichcanappearonlyinconfrontationwiththetrueimage of God, as reflected in the Face of Christ and presented to us by the

Church.Reverenceis,atleastinitsprimitiveform,thepresuppositionoffaith,apraeambulumfidei. Inantiquity,wefindadeepreverencenotonlyinSocratesandPlato,butalsointheethosofthepeople.Howdeepwastheconsciousnessof theunrighteousnesswhichlies inhubris, in thatfailureofreverence, in thatunbridled self-assertion, in that loud and false security! For humility, on thecontrary, there isnoplace in the ancient conceptionof theworld.Theancientfear of God which the Scriptures say is the beginning of wisdom (initiumsapientiae timor Domini) in itself presupposes this fundamental attitude ofreverence.Reverence in its primitive form is not only the basis of every religion, and,

aboveall,ofthereceptivenesstothelumenChristi,tothewordofGod;butitisalso a constitutive element of faith, hope, and love of God. Complete, fullyripened reverence is a component of a true relationship with God, andspecificallywiththeGodofRevelation.Howoften,eveninareligiousman,dowe findmixed inwith his relations toGod a certain self-relishing—so clearlyshownwherevertherelationshiptoGodisasentimentalone—orelseacertainfamiliaritywithGod,afalse,clumsycomplacency.Therearealsocasesinwhichsuch trivial categories as mere formal loyalty, correctness, and propriety areinsinuatedintotherelationwithGod,theeternal,all-holy,andinscrutable.Allthismeansalackofreverence.Thesignificanceofreverenceforthefull

personality can easily be grasped. The greatest natural “endowment,” thegreatest latitude of talents and capacities can never lead to true personality ifreverenceislacking.Forthelatteristhebasisofthesecondessentialcomponentof personality, the perceiving of values, an organic contact with the world ofvalues, andmost ultimate of all, the dying to oneself, the preparationof innerroomforChrist.The man without reverence is necessarily flat and limited. This lack is an

essentialmarkof stupidity.Evenhewhosemind is obdurate andhelpless, butwhopossesses reverence,doesnotmanifest thatoffensive, tactlesslypersistentstupidityofwhichitissaidthat“eventhegodsstruggleagainstitinvain.”Thelackof reverence isaspecificdefectofourmodernage.On theonehand, thefeeling of reverence is undermined by the increasing technicalization andinstrumentalization of the world wherein everything is considered only as ameansfortheattainmentofpracticalaims,andbeingisnotallowedtobetakenseriously.Ontheotherhand,theattitudeofself-glorificationisincreasedinmanby progress in the knowledge of secondary causes and by the conquest of thephysical world. Thismakes us forget that “He hasmade us andwe have notmade ourselves.” It makes the shortsighted intoxicated with superficialknowledge so that they overlook the Causa prima because of the causae

secundae.Hereinliesaspecific“fatuity.”Herethespiritofirreverencemanifestsitself, the “short circuit” of the spirit towhich the irreverentman falls victim.According to this ultimate criterion, themost primitive peoplewho ignore allcausae secundae and link everything directly to God, the causa prima, areinfinitely closer to truth than themodernmanwhohas ceased to perceive thedeepestmeaningandbasisofallthingsbecauseheiscompletelyabsorbedbyallthat issecondary.In thisultimatesense, theirreverentmodernman, inspiteofall his knowledge, is far more “stupid” than the most primitive savagepossessing reverence. To this fading away of reverence is linked the peculiartritenessandlevelingofourentirelife.Yet it is not the ethos of reverence as suchwhich is the decisive point, but

reverenceasanadequateresponsetothetrueGod.Thistruereverenceisnotthemistyreverenceofavagueimitationasfoundin

primitivepeople;itisnotthereverenceinspiredbytherustleofholytreesorbyanimmersionintothebiological,seeminglymorepowerfulthanourselves.Stillless is it thepseudo-reverenceexpressed indifferentpantheisms, the shrinkingconsciousness of an immensity inwhichwe are but a drop. It is not even thenoblereverenceofaSocratesbeforethedaimon,orofaPlato,whichisonlyanexpectation,anobscurequestioning,fadingawayintheAll.Wearespeakingofenlightened reverence which clearly grasps its object and is formed by thelatter’sinfiniteandmanifestgreatness,itsmysterious,inconceivabledepths,andbytheinfinitefullnessofitsvalues.The Liturgy is penetrated more than anything else by the spirit of true

reverence, and it draws those who live it directly into this spirit. The rightfundamentalrelationtoGod,andtocreation,livesinallitsparts,anditleadstotheclassicalattitude towardGod throughChrist. It isdeeplypermeatedby thefearofGod,bythecumtimoreettremore(withfearandtrembling),andatthesame timeby theconsciousness thatweare sonsofGod, inwhichwecryout“Abba,Father!” It is fullof the spiritofservireDomino in laetitia,of servingGod in joy. In the beginning ofMatins, theChurch prays the Invitatory. ThisPsalm vividly presents before our mind our own nothingness before God’smajesty,ourabsolutedependenceonHim,thefactthatwebelongtoHim;and,moreover,inprayingit,welivethetruth.“Quoniam Deus magnus Dominus, et Rex magnus super omnes deos:

quoniam non repellet Dominus plebem suam, quia in manu ejus sunt omnesfinesterrae,etaltitudinesmontiumipseconspicit./Quoniamipsiusestmare,etipse fecit illud, et aridam fundaverunt manus ejus: venite adoremus etprocidamus ante Deum: ploremus coramDomino, qui fecit nos, quia ipse estDominusDeusnoster: nos autempopulus ejus, et ovespascuae ejus” (For the

LordisagreatGod,andagreatkingaboveallgods:fortheLordwillnotrepelhispeople.Forinhishandsarealltheendsoftheearth:andtheheightsofthemountainsarehis./Fortheseaishis,andhemadeit:andhishandsformedthedryland.Come, letusadoreandfalldownbeforeGod: letusweepbefore theLordwhomadeus.ForheistheLordourGod:andwearehispeopleandthesheepofhispasture).The entire Liturgy is pervaded with this reverence before the majestas

Domini, the clear consciousness of His absolute dominion, and theacknowledgment that we receive all from Him. And yet this attitude has noJansenistorCalvinistnoteofremotenessfromGod,ofbeingcrushedbyGod’sgreatness, no annihilating disdain for ourselves: rather, its spirit is that of the“IntroiboadaltareDei,adDeum,quilaetificatjuventutemmeam”(Iwillgoinunto thealtarofGod,untoGod,whogiveth joy tomyyouth).Thisattitude isonewhichfindsitsexpressioninthe“Quoniaminaeternummisericordiaejus”(For His mercy endureth forever), the “Gustate et videte quam suavis estDominus” (Taste and see howsweet is the Lord), the “Misericordias Dominicantaboinaeternum”(IshallsingthroughalleternitythemerciesoftheLord).Let us recall the upward glance which marks the beginning of each day, the“Deus in adjutorium meum intende, Domine ad adjuvandum me festina” (OGod,cometomyassistance,OLordmakehastetohelpme).Whenthesewordsaresung,howespeciallyareweenvelopedinthedeepestreverencebeforeGodand drawn in to the true situation of the creature in relation to God.We aredrawn into the rhythmof reverence of the prayingChurch.How strong is thespiritofreverenceinthePrefacesandintheSanctus!—areverencewhichisatthesametimelinkedtotheconsciousnessthatwearesonsofGod.Thespiritofreverenceisalsoexpressedinthefactthatinallliturgicalprayers(orationes)wenever turn directly to the Father, but always addressHim through theOne inwhomaloneGodiswellpleased:perChristumDominumnostrum.Thisfeeling,that we dare address God only in Christ and through Christ, is one which isdeeply opposed to all easy familiarity; it never allows us to forget the awe inwhichwemustalwaysmakeourapproachtoGod.The holy Sacrifice of theMass is especially penetratedwith this spirit: the

necessity of sacrificing toGod, the impossibility of offeringHim an adequatesacrificebecauseofourpoverty,thesacrificialprayerofChristinwhichweareallowedtoparticipate,theprimal,classicalattitudebeforeGod,the“Peripsum,etcumipso,etinipsoesttibi,DeoPatriomnipotenti,inunitateSpiritusSancti,omnishonoretgloria”(Throughhim,andwithhim,andinhim,istoThee,GodtheFatheralmighty,intheunityoftheHolyGhost,allhonorandglory).Wefindthisspirit,too,towardallthatentersintocontactwiththeLord’sholy

Body,inthehandlingofthepatenandthecleansingofthechalice.WealsofinditinallthatsymbolizesChristorisdedicatedtothedivineservice,inthekissingof the divine altar and the Gospel book. It is expressed in the bodilycomportment of the priest, the faithful, and the religious; in the standing upduring the reading of the Gospel, during the songs of praise taken from theGospels, theMagnificat,Benedictus,Nuncdimittis; in thebowingof theheadduring theGloriaPatri.Theveryfactof theharmoniousstructureandorderoftheentireLiturgy,extendingeventotheoutercomportment,containsaprofoundelementofreverence.Thisuniqueorganicstructure,correspondingsoclearlytothe adequate inner attitude of one who is standing before God, is the veryoppositeof slackness; and, in equalmeasure, it is opposed to the attitudeof amilitaryorathleticdrill.He who lives in the Liturgy becomes filled with reverence not only in the

sense of that fundamental reverence which is a praeambulum fidei, apreconditionof faith,butalso in thesenseof that reverencewhich isapartoffaith in the Triune God, hope in God, love of God—in other words, of thereverenceoftheGod-man,JesusChristHimself.The formation of personality by the Liturgy, as explained here, means not

onlythemoldingofwhatismostcentralinthehumanperson,hisrightrelationtowardGod. It alsomeans themolding of right relations toward all realms ofbeingandeverykindofvalue.Itmeanstheformationofthewholeman.Evenwhen we are concerned with realms of being not expressly mentioned in theLiturgy, our right attitude towardGodmust serve us as acausa exemplaris, amodelforourattitudetowardallvalues.ThemanformedbytheLiturgyisreverenttowardhisneighbor,inwhomhe

sees,ifthislatterisamemberoftheMysticalBodyofChrist,a“secondChrist,”or, ifhe isnotyet“reborn,”asouldestined tobe thusrebornand transformedintoChrist.ThewordsofChrist,“Aslongasyoudidittooneofthesemyleastbrethren,youdid it tome,”disclose tous theentireworldofholy, reverence-inspiringplenitudewhich lives ineveryChristian.Aboveall, thehumanbeingacquires an extraordinary dignity through the Incarnation of the eternalWord,theSecondDivinePerson.ItmaybesaidthatourfaithinChristleadsusdirectlytothisreverenceforman.WhoeverlivesthetrueCatholicfaith—whetherornothe is familiar with the Liturgy—certainly possesses this reverence for hisneighbor.Surely,theLiturgydoesnotteachusanythingnewbeyondthatwhichis already included in the Credo. But the Liturgy is accomplished faith, livedfaith.Itplungesusintothefullrealityofthetruthoffaith;itcreatesthespiritualspaceinwhichtheworldoffaithor,morecorrectly,theworlddisclosedbyfaithpenetrateseveryporeofourbeing, inwhichwebreathethesupernaturalair; it

bringsustotheultimaterealitywhich,intheholySacrificeoftheMassandinthe sacraments,we even touch ontologically. It builds up that sacred sense ofcommunion, already described, which is entirely steeped in reverence. TheunifyingpowerhereisChristHimself,andourlinkwithothermennecessarilyimpliesourreverentresponsetoourbrotherasavesselofgrace.There are certain non-liturgical forms of community among the faithful

where,inspiteofacommonfaith,theplaneonwhichweuniteisquitedistinctfrom the supernatural. In numerous Catholic associations, despite their highpracticalsignificance,fellowshipis toooftenbornoutofsocialorprofessionalinterests; their atmosphere is made up of coziness and smugness, joviality,jollity,inwhichtheotherisconsideredasplayingasocialrole,asacomrade,a“buddy,”oratbestasonesharingthesame“viewoflife.”Theabundanceanddepth of the spiritual person, as a creature made in the image of God, andespecially “membership” in theMysticalBodyofChrist and the fact of beingsonsofGodareeffacedintheirconsciousnessanddonotplaythepartofareal,accomplishedelement in the senseof communion. In suchunions the spiritofreverence towardourbrotherscannotbeformedinus, thekindofspiritwhichwe directly acquire in the Liturgy andwhich rings out to us in the Epistle ofEasterSaturday:“Butyouareachosengeneration,akinglypriesthood,aholynation,apurchasedpeople.”The man formed by the Liturgy is also reverent toward his own body. He

regards itas“the templeof theHolyGhost.”Thissimple truthofsupernaturallife isachieved in theLiturgy.Letus recall the ritesofbaptism,confirmation,holyanointing,andextremeunction.Thisattitudeofreverenceisespeciallyopposedtoallpragmaticconduct.The

contrary of a reverent attitude toward being results when everything isconsideredonlyasameans,asaninstrumentforsubjectiveandfortuitousaims;whenallisusedasacoinforwhichsomethingcanbeexchanged;whennothingis taken seriously for its own sake; when nothing is ever conceived in itsfunction of imitating God, in its inner nobility, in its objective, God-willedvocation,itsdestinytoservethehigher.TheLiturgynaturallyleadsustoanattitudeofreverencetowardpurematter,

initsgreatclassicaldisplayofallthingsinconspectuDei(inthesightofGod).TheLiturgyconsidersallthings—water,fire,wax,bread,wine,oil,salt,thesea,the mountains—as images of an endless fullness of God in their innerpreciousnessandalsointheirmysterioussymbolisminthesupernaturalorder.A unique perspective of the cosmos appears each time the Liturgy speaks

expressly of a created thing: the industrious bee in the Exsultet of HolySaturday;waterandfireintheritesoftheirblessing.Anewdimensionofdepth

is disclosed in these created things, adimensionquitedifferent from thebluntoneweareaccustomedtoinourdailylives.Theyareaglowwiththelightofthatmysteryoftheheightswhichinhabitseverybeing,inthatithasbeencreatedbyGodandhas felt the sacred touchofHis finger.This perspective is the fertilegroundforadeepreverence towardeach individual thing—inaccordancewiththehierarchyofbeingandvalues—andtowardthecosmosasawhole.

CHAPTERS IX

TheSpiritofResponse-to-ValueintheLiturgy

WE HAVE ALREADY seen that the second component in the formation ofpersonalityconsists in theperceivingofvalueand in theperson’s fundamentalresponse-to-value. To express it in otherwords, this second foundation of theformationofpersonalityandofthetransformationinChristisintheconscious,meaningfulrelationtotheworld,manifestingitself in theapprehensionof,andtheresponseto,value.Tobeirradiatedandaffectedbyvalues,toaffirmandgiveoneselfup toall things thatpossessavalue,and tobe joyousandenthusiasticoverthem,abovealltolovethem,istobewedtotheworldofvalues;therebywebecometransformedandthefullnessofpersonalvaluesblossomsoutinus.IntheadoringloveoftheGodwhodisclosedHimselfinChristwebecomelikeChrist; the life of Christ ontologically implanted in us by baptism developspersonallyinus.Theverysoulof theresponse-to-value is theconsciousness thatanadequate

responseisduetoeachvalueaccordingtoitsrank.Themotiveoftheresponse-to-value should never be the desire to bring about the transformation of theperson,buttogivetothevalueitsdueresponse.ThiswasseenbeforewhentheaimwithwhichtheLiturgyisperformedwas

examined. One of the most elementary truths is involved here. It may beexpressedasfollows:Toeveryvalueanadequateresponseisdueonthepartofthepersonbecauseitisavalue.Thisresponseshouldnotbegiveninorderthatsomethingmaycomeoutofitorberealizedthroughit.Norshoulditbegiveninthenameofthisorthatpurpose.Indeed,thereisanultimate,cosmicvalueinthesuitableresponsetoeveryvalue,andanultimatecosmicdisvalue,adisharmony,inthelackofresponseorinafalseresponse.Thiscosmicvaluehasnothingtodowiththepersonalvalueinvolvedintherightresponse.Thepersonalvalueissomethingnewbeyondthevaluerepresentedbythefactthattherightresponseisgiven,andindeedpresupposesthiscosmicvalue.Thecosmicdisvalueexistsevenwhenavalue—amoralperson,forinstance—doesnotreceivetheadequate

responseofloveandrespectbecauseitismisunderstoodthroughnofaultoftheonewhomisunderstands.Thecosmicvalueoftheobjectivefactthateverythingpossessing a value should receive an adequate response of will, of joy,enthusiasm, and love, according to the kind of value it represents, finds itshighest, ultimate causa exemplaris in the eternal loving response between theFirstandSecondDivinePersons.Thisprimaryfactthattoeveryvalueanadequateresponseisdueonthepart

of the person, because the value is such as it is, cannot be demonstrated ordeduced from something else; it is something ultimate which we can onlyapprehend directly. This primary fact finds its highest expression in theresponse-to-value of adoring love and glorification of God who includes allvalues.One of themost essential elements of true personality is the consciousness

that we owe to values a due response. By this the theocentric man isdistinguishedfromtheegocentricone.Shutupinhimself,theegocentricmanisincapableofthisself-abandon.Heisincapableofgivinghimselfuptotheworldofmeaningandvalue,simplyforitsownsakeandfornootherreason,inunisonwiththeobjectivelogos.Thepurelyegocentricman,dominatedentirelybyprideofconcupiscence,isgenerallyblindtovalues,hasnocontactwiththemandtheirinner life, and is alsowithout contactwithGod,who includes all values. Theproudmanishostiletovalues.Theconcupiscentmanisindifferenttothem.Theproud man hates God and denies Him expressly in an impotent revolt. TheconcupiscentmanignoresGod.But there exist less extreme forms of self-centeredness.Among them is the

type of man who is capable of perceiving values and penetrating them, butwhosedominantinterestisneverthelessatalltimescenteredonhimself.Hewillnever obey the demand of giving a suitable response-to-value simply becausesucharesponseisduetoitfornootherreason.Hewillhelpanothermanonlyinorder to grow morally himself and not in the name of love. He approachesbeauty in order to attain spiritual culture. He adores God in order to achievereligious progress. Of course, our own person also demands that we shouldmanifest toward it a value-responding interest, that we should affirm theimmanentdesignofGodinusandseekitsfulldevelopment.Wemustfirstofallaffirm the supernatural life bestowed on us through baptism and seek its fullunfolding.But thispreciselymeans tobe responsive tovalues, to fixourgazeonlyonthevalueconfrontingus,andtolivewhollyinit;itmeansthatwedonotisolatethemoralsignificancefromthemorallyrelevantvalueatstake,and,stillmore,thatwedonotcastasidelongglance,donot“squint”inordertoperceivetheactofresponseatthesamemomentinwhichitisbeinggiventothevalue.

Here it isofno importancewhetherweourselves,anotherman,anevent,orathingistheobjectofthisresponse.Whenwerejectourownnegativevaluesincontrition and at the same time “revoke” our past unworthy conduct, ourcomportment is as objectively directed as in loving another human being.Contrariwise, the egocentric man, in manifesting contrition, casts a sidelongglance and “squints” at his own contrition; he will even “relish” his moralattitude insteadofbeingabsorbed in the sorrowheexperiencesbecauseofhispast conduct.While examining his conscience, hewill take satisfaction in hispiety.When this egocentric type encounters a value, as in beholding something

beautifulormeetinganobleman,hewillsee inall thisbutanopportunityforasceticexercises,insteadoftakinginterestinthevalueofsuch,respondingtoitasareflectionofGod,andforgettinghimselfandgivinghimselfuptoGod,whospeaks tousafterHisownfashion inall truevalues.Thisegocentric typewillhelp his neighbor, not because this help is due to him, nor because he musttestify to the truth that the hungry and thirstingChrist stands before him, butbecauseheseekstoaccomplishameritoriousact.TheegocentrictypedoesnotadoreGod because the glory ofGod brings him to his knees, becauseGod isinfinitelyglorious,inconceivablyholyandgreat,norbecauseheunderstandsthatthis response is due to theKing of EternalGlory.He adoresGod because hewants to become more perfect, to acquire merits and gain graces. In short,somehow the egocentricman transforms his giving himself up to value into ameansforhisownperfection;he isnot interested in thisperfectionbecauseoftheglorificationofGodbutbecauseitishisownperfection.The more free from this self-centeredness a man is, the more he is a

personality. Every form of self-centeredness, of being shut up in oneself, isnarrowness,pettiness,limitation,acutting-offofoneselffromthesourcesofalltrue life, indeed from God Himself. The egocentric tendency empties allresponse-to-value of its content, desubstantializes it, destroys the wedding tovalues,andhenceblockstheinnertransformationoftheperson,therichnessinvalueswhichthepersonacquiresthroughresponse-to-valueandfromit.Theegocentrictypeisinatragicsituation.Forhewillneverachievehisown

fullnessofvalueswhichhe seeks, demands, andwants to enjoy.Themorehedemands,thelesswillheobtain.Foronlywhentheresponse-to-valueisgiventoitsobject,purelybecause it is avalue,can this fullness invaluesbeachieved,onlywhenthepersonispenetratedwiththeconsciousnessthat thisresponseisobjectively due to the value. Such a fullness in values can be achieved onlythroughself-forgetfulness,bynotinstrumentalizingtheresponse-to-value,bynot“squinting”atthefullnessachievedbytheself,“lettingnotthylefthandknow

whatthyrighthanddoeth,”accordingtotheGospel.Tosuchmenmaybeapplied thewordsofChrist,“AmenIsay toyou, they

have received their reward.” In the utterance, “He that shall lose his life shallfindit,”shinestheexaltedtruththatthepersonisrichinvaluestotheextentthathegiveshimselfup inpure response to theworldofvalues,and firstofall toGod who contains all values. Aman is more of a personality, in the highestsense of the word, the less he seeks to turn life into an “art,” the less he isconcerneddirectlywiththedevelopmentofhisownpersonality.Heisthemorea true personality, themore he progresses in giving himself up to values, andespecially in self-forgetfulness and complete donation to God. The creativeprimarygestureofpersonality-formationisthepuregiftofoneselftothevalueforitsownsake,withoutthecomminglingofanythingegocentric.In the Liturgy we find embodied in a unique fashion the spirit of true

response-to-value, this awareness (the antithesis of egocenteredness) that anadequateanswerisduetovaluebecauseitissuchasitis.Notinthenameofthisorthataim,norinordertoachieveimprovementorsanctificationofourselves,but “Quoniam tu solus Sanctus, tu solus Dominus, tu solus Altissimus” (ForThouonlyartHoly,ThouonlyartLord,ThouonlyartMostHigh).BeforetheGospel, the “Gloria tibi, Domine” (Glory to you, O Lord) is said. Before thePreface, the “Gratias agamusDomino,Deo nostro” (Let us give thanks to theLord,ourGod) is recited;and theanswer is“Veredignumet justumest” (It istrulymeetandjust).AndattheendoftheCanon:“Peripsumetcumipsoetinipso est tibi,DeoPatri omnipotenti, in unitate Spiritus Sancti, omnis honor etgloria” (ThroughHim, andwithHim, and inHim, is toThee,God theFatheralmighty,intheunityoftheHolyGhost,allhonorandglory).Above all else, the holy Sacrifice of the Mass as a whole is the supreme

fulfillment of adoration and love which gives itself and sacrifices itselfcompletely. The sacrificial love of the God-man, the gift of Himself to theheavenlyFather,istheprimaltheocentricattitude.Andtotheextentthatamanis inwardly formed throughparticipation in theholySacrificeof theMass, allegocentric deviation from response-to-value is bound to disappear. The spiritwhichbreathesintheHolyMassispenetratedwiththefundamentalfactthattheresponse of adoring and atoning love is due to God’s endless majesty andholiness. Likewise the various thoughts and words in the Holy Mass arepenetratedwith this truth.TheGloriaclearlyexpresses it: “Gratiasagimus tibiproptermagnamgloriamtuam”(WegiveTheethanksforThygreatglory).TheDivineOffice as awhole also testifies to theprimary fact thatweowe

Godthisexpressedglorification,proptermagnamgloriamtuam.Theindividualpartslikewisearepenetratedwiththisideathatweowepraise,glory,andthanks

to God; they convey the inner significance of this response which in no waybearsthecharacterofameans.Thispureglorificationisseen,firstofall,inthe“GloriaPatrietFilio,etSpirituiSancto”(GlorybetotheFatherandtotheSonandtotheHolySpirit),whichmarksalltheHoursoftheday;itisalsoseeninthe“Domine,labiameaaperies;etosmeumannuntiabitlaudemtuam”(OLord,Thouwillopenmylips;andmymouthshalldeclareThypraise),inthe“Venite,adoremus,etprocidamusanteDeum”(Come,letusadoreandfalldownbeforeGod)fromtheInvitatoryPsalm,intheTeDeumattheendofMatins,theSongofPraiseofthethreeyouthsinthefieryfurnace,the“Laudate”PsalmsatLauds,theBenedictus at Lauds, theMagnificat atVespers, and in innumerable otherpassages of the Psalms and Antiphons. Suffice it to recall the “LaudateDominumomnesgentes”(OpraisetheLord,allyenations),the“LaudatepueriDominum”(PraisetheLord,yechildren),the“EccenuncbenediciteDominum”(PraiseyethenameoftheLord)ofCompline,the“Quamadmirabileestnomentuum in universa terra” (How admirable is Thy name in thewhole earth), the“Quam magnificata sunt opera tua Domine” (How great are Thy works, OLord!),andmany,manyothers.TheDoxologyconcludingeveryhymnconveysinthemostexpressmannertheconsciousnessthatthisresponseisduetoGod.Thesamecanbesaidofthe“Tedecetlaus,tedecethymnus”(Thouartworthyofpraise,Thouartworthyofsong)attheendofmonasticMatins.The person formed by the Liturgy has absorbed in his flesh and blood the

notionthatheowesasuitableresponsetoeveryvalue.Hewillrejoiceineveryexaltedspectacleofnature, thebeautyof thestarlitsky, themajestyof theseaandmountains,thecharmoflife,theworldofplantsandanimals,thenobilityofaprofoundtruth,themysteriousglowofaman’spurity,thevictoriousgoodnessofaferventloveofneighbor.ThemanformedbytheLiturgywillaffirmallthisas a reflection of the eternal glory ofGod, and notwith the thought that it ismeant for his own satisfaction or that through such an affirmation he willdevelopandgrowinwardly.Itwillbeonhispartaspontaneousaccomplishmentofwhatisdue,therealizationofthefactthatheowesthisresponsetoallthathasvalue,thatthevalueinquestionobjectively“deserves”thisresponse.Itwillbenot the fulfillment of a painful duty, but a spontaneous gift of himself to thevalue, a blissful acquiescence in the lovablebeautyof thevalue, a gladdeningsubmission to theLord ofwhom it is said “Gustate et videte quam suavis estDominus” (Taste and see how sweet the Lord is). The person formed by theLiturgy will not ask himself whether he is obliged under sin to give thisresponse.Hisentirevalue-respondingattitude,hisheartandspirit,willbeturnedcompletelytowardtheworldofvaluesandGodinthefirstplace.Bythishewillspeak:“Vultumtuumquaesivi,Domine”(IhavesoughtThyface,OLord).He

will achieve this response freely from within, and even experience it as thehighestofallbliss.Here it shouldbeunderstood that theawarenessof the fact thatanadequate

response is due to each value, that it does not depend on our arbitrary choicewhether we give a response and what response we give (as for example itdepends on our choice whether we prefer a warm or cold room), that thisawareness goes hand in hand with the attraction of the glow of values, the“enchantment” inspired by the inner beauty of values. This awareness of theworldofvaluesandultimatelyofGod,ofowingaresponseofloveandjoy,hasnothing to do with any neutral feeling of duty that goes against the heart’sinclination;itisorganicallyboundupwiththelongingforunionwitheachthingthatpossessesvalueandspeakstousofthegloryofGod,andespeciallywiththelongingforunionwithGodHimself.Sucha longingisanessentialelementofeveryresponse-to-value,andprimarilyoflove.The full conforming to values, as it is expressed above all in the central

response-to-valueoflove,impliesnotonlytheaffirmationofthevalueinitself,the“Gratiasagimus tibiproptermagnamgloriamtuam”(WegiveThee thanksforThygreatglory),butalsoforthelongingforunionwiththeobjectofvalue,the spiritual“hastening” toward thebeloved, inwhich theuniquegivingupofone’sownpersonisachieved.Andjustthisfullresponse-to-valueisduetoGod.The “Vultum tuum quaesivi” (I have sought Thy face) must build itself uporganicallyonthe“Gratiasagimustibiproptermagnamgloriamtuam”(WegiveTheethanksforThygreatglory).Otherwisetheresponse-to-valuewouldnotbecomplete.Toseeaselfishmotivebehindthislongingforunionwouldbetofallvictimtoagraveerror.Itwouldimplythefailuretoseeclearlyhowthislonginggrows necessarily out of pure value-responsiveness, and how the giving ofoneselfcanfinditsfulfillmentonlyinthislonging.Ofcourse,herealsoaninnersequencemustbeobserved.Inthefirstplacetheremustbethepureresponse-to-value affirmationwhich appears in its highest form in loving adoration, fromwhich “the serving of God” flows forth. Then only does the turning towardunion follow. Itmust be stressed that the intentio unionis manifests itself notonlyin longing—thatis, inthesituationwheretheunionisnotyetachieved—butalsoinunfadingdelightinthepossession,adelightwhichistobecontinuedineternity,where“all is fulfilled.” It isa specific lackofclassicism,a lackofunderstandingoftheultimate,organicrelationshipstoseeanegocentricelementin this striving toward union which essentially belongs to love. The LiturgyteachesusthatthisstrivingbelongstothetruerelationshiptoGod;that,further,theintentiounionisisduetoGod;thatGoddemandsfromusnotonlyadorationbutalsolove;andthatHeHimselflovesuswiththislove.Thelongingtotouch

God,thewilltoattaintoHim,isnotonlyaprofoundlylegitimateelementoftheliturgicalact, it isevennecessary for the fullglorificationofGod.This lovingmotionisessentiallyembeddedintheglorificationwhichtheGod-manrenderstoHisheavenlyFather.TheeternalunionwithGodisalsoathemeoftheLiturgy.Itsufficestorecall

thealreadymentioned“Quaesivivultumtuum”(IhavesoughtThyface)oftheSundaywithintheOctaveoftheAscension,orthe“UnampetiiaDomino,hancrequiram,utinhabitemindomoDominiomnibusdiebusvitaemeae”(OnethingIhaveaskedoftheLord,thiswillIseekafter,thatImaydwellinthehouseofthe Lord all the days of my life), or the “Sitivit in te anima mea” (My soulpantethafterThee),andthe“Asthehartpantethafterthefountainsofwater,somysoulpantethafterThee,OGod.MysoulhaththirstedafterthestronglivingGod.WhenshallIcomeandappearbeforethefaceofGod?”AllofAdventispenetratedwiththislovinglongingwhichissomovinglyexpressedbySt.Johnin theconcludingwordsof theApocalypse:“VeniDomineJesu” (Come,LordJesus).Thislovinglonginggrowsevermoreintenseuntilitreachesthe“Roratecoeli desuper” (Drop down dew, ye heavens) and the “Veni Domine et nolitardare”(Come,OLord,anddonotdelay)oftheFourthSundayofAdvent.ButthiselementmanifestsitselfespeciallyinholyCommunioninwhichthe

God-mancomestousinanineffablemannerandunitesHimselftousinawaywhichisfarbeyondallthepossibilitiesofnaturalunion:“Quimanducatmeamcarnemetbibitmeumsanguinem,manetinmeetegoineo”(HethateatethMyflesh,anddrinkethMybloodabidethinMe,andIinhim);“Desideriodesideravicomedere hoc pascha vobiscum” (With desire I have desired to eat this paschwithyou).AndHesaysthistousineveryCommunion.ButintheCommunionofQuinquagesimaSundaytheChurchsings:“Nonsuntfraudatiadesideriosuo”(Theywerenotdefraudedofthatwhichtheycraved).It would be an equally gross misunderstanding of the true nature of

theocentrismtoseektoexcludeone’sownpersonasentirelyunessential.Aswehave already seen on different occasions, man must imitate and glorify Godthroughhisownbeing,throughthefullnessofvalueswhichblossomoutinhim.That Christ should be imitated in a man, and that the unique, unduplicabledesignofGodrepresentedbythismanshouldachieveitscompletedevelopment,is a great thing in God’s eyes.We become strikingly aware of this whenweconsider what the Credo says: “Qui propter nos homines et propter nostramsalutemdescenditdecoelis”(Whoforusmen,andforoursalvation,camedownfromheaven).WhatissoextraordinarilysignificantintheeyesofGodshouldbeas significant in our own eyes. It would not be fully and genuinely to “treadbeforeGod,” sacrifice toHim,adoringlypraiseHim,glorifyHim,andpray to

Him, if this confrontation between man and God did not take place, aconfrontationwhereinisputthequestion:“WhoartThou,andwhoamI?”There are defenders of a false theocentrism who believe that one should

entirelyforgethowoneisandwhatoneis,inordertorejoiceonlyinthegloryofGod.Thisleadstoanunserious,onemightsay,anaestheticizedattitudetowardGod,lookingasaspectatoruponHim,forgettingthatonestandsbeforetheLordofLifeandDeath,beforeourLord, towhomwebelong, towhomweoweanaccount. This dropping of one of the partners in the relationshipwith God isabsolutely unclassical. The Liturgy knows nothing of it. Of course our firstresponse to objects of value must be an affirmation of them, a joy in theirexistenceassuch.Butthenthetrueresponse-to-valueraisesthequestion:“Andwhataboutme,canIbearwhatthisvalueconveystomeofGod?”Thisinvolvestheconsciousnessofone’sownunworthinessandguilt.Therearemenforwhomthis last question predominates over all others, so much so that instead ofrejoicing in themagnaliaDei, thegreatdeedsofGodwhichare revealed in asaint, theyfeeldespondent,sayingto themselves:“HowdifferentIam!Shall Iever be like him?” This of course is a false and unhealthy attitude. Likewiseincorrect is that other attitudewhereinwe seeonly thevalue in itself,withoutunderstanding the word which God speaks to us through it, without hearingGod’scalltouswhichisalsocontainedinit.TherightattitudeincontemplatingasaintistorejoicefirstinthemagnaliaDei,toexperiencethisjoyandgratitudewithouttroublingaboutwhatweareourselves;andthentotakeintoaccountthewordofGodwhichisspokentousthroughhim,andtosaywithSt.Augustine:“Siisticurnonego?”(Ifthese,thenwhynotI?).The Liturgy breathes this spirit. In the beginning of the Mass, the priest

recites:“IntroiboadaltareDei,adDeumquilaetificatjuventutemmeam”(IwillgountothealtarofGod,untoGod,whogivethjoytomyyouth).Thenfollowsthe confrontation with God, the necessary consequence of the true standingbefore God, the Confiteor, the acknowledgment of one’s sins. Only after theappeal toGod’smercy—theprayerMisereatur, theaskingfor forgiveness,andtheKyrie—doestheGloriafollow,whereinoncemorethepureglorificationofGod is given expression. Before the Gospel, we again hear the prayer ofpurification uttered by the priest or deacon: “Munda cormeum ac labiamea,omnipotensDeus,qui labia Isaiaeprophetaecalculomundasti ignito” (Cleansemyheartandmylips,OGodalmighty,whodidstcleansethelipsoftheprophetIsaiaswithalivecoal).OnlythendoeshedaretoundertakethereadingoftheGospel.Soon after the Consecration, this confrontation of our soul and God takes

placeoncemoreintheprayer,“Nobisquoquepeccatoribus”(Toussinnersalso).

ThefirstpartofthePaternosterisbutamovementtowardGod’sgloryandafullaffirmation of this glory in itself, an act of adoration and glorification.“Sanctificeturnomentuum;adveniatregnumtuum;fiatvoluntastua”(HallowedbeThyname;Thykingdomcome;Thywillbedone).This is followedby thesecondpart,inwhichweprayfortheforgivenessofoursins,forourprotectionandoursalvation.AfterthePatercomesthe“AgnusDei...misererenobis...donanobispacem”(LambofGod...havemercyonus...grantuspeace),the“Dominenonsumdignus,”(Lord,Iamnotworthy)andthenagainthe“Placeattibi”(Mayitpleaseyou)beforethefinalblessing,whichprayerdealsprimarilywiththegloryofGod,butcloseswiththeimpliedreferencetoourbeatitude.These are not contradictory elements, nor are they two paths lying side by

side.TheyarecomponentsofthemutualrelationshipbetweenmanandGodinits organic structure, its classical order of attitudeswhich cannot be separatedand which belong to a full, true glorification, all formed from within by therhythmofglorification.InthepersonformedbytheLiturgy,inthetruepersonality,thepureresponse-

to-valueaffirmationofall truevalueswillpredominate.Hewill rejoiceandbefilled with enthusiasm at the conversion of someone, the nobility of a holyfriendship, theexaltedcharacterof truth, thebeautyofnature, at thegreatnessanddepthofaworkofart;hewillaffirmGod’sgloryreflectedinthesethingsandthanktheLord“becauseofHisgreatglory.”Andhewillunderstandthatheowesthevaluetheadequateresponsewhichisobjectivelyduetoit.Butoutofthisaffirmationandunderstandingtherewillgrowinanorganicwaythelongingto come intomore intimate communionwith the goodpossessing a value, thedesiretoenterintothetruth,toestablishacommunionwiththenobleperson,tobe immersed in thebeautiful.Ofcourse, for special reasons,hemay renouncethis deeper communion in the name of God, in order to make place for Godalonewhocontainsallvalues.ButinitselfthelongingforcommunionwiththevalueandwiththeworldofGodrevealedinitislinkedtotheprimaryrhythmofresponse-to-value, the pure affirmation of value in itself. If thiswere lacking,thenthevalue-respondingaffirmationwouldnotbecompleteandfull-blooded,itwouldbeamereacknowledgmentinsteadofagivingupofoneself.The complete and genuine man will also understand the word which God

speakstohimineveryvalue,thecallofthesursumcorda(theelevationoftheheart to God) addressed to him; he will achieve that confrontation of himselfwith valueswhich led St. Peter to exclaim before the revelation of the divinepowerofChrist:“Departfromme,forIamasinfulman,OLord!”Somanyfail,especiallyinourdays,tohearthat“call”whichGodaddresses

tousineveryvalue.Neverinthehistoryofhumanityhavetherebeensomany

“spectators” ofGod and of theworld of values. I refer to the peoplewho areenthusiasticabouttheChurchbutdonotgraspthe“tuaresagitur”(thisconcernsyou),whichis impliedforeachofusintheexistenceof theChurch.Therearepeople,forexample,whoarefullofadmirationforaSt.FrancisofAssisibutdonotrealizethattheirownattitudesandmodesoflifearesoprofoundlyopposedtothoseof thissaint,andthat theyshouldlookuponthisfactasanintolerablereproach to themselves. Such, too, are those for whom Christ is no longer ascandal,notbecausetheybelongtoHimandobeyHiscall,butbecausetheylivesomuch as spectators that they no longer undertake any “confrontation”withthatwhichstandsbefore them,because theyaredeaf to thecallofGod inHisdirect “eternalword.”Such, too, are thosehelplessly indifferent aestheteswhoslip throughourfingers likeeels,andcanneverdefinitelybegrasped,becausethey affirm all values only as spectators divorced from any consequences forthemselves, and they are harder to convert than actual haters of God risingagainstHiminimpotentresentment.For theman formed by the Liturgy, the pure affirmation of thatwhich has

value is organically followed by the longing for union with it, and theconfrontation of his self with the world of God present in the value; thisaffirmation is followedby theunderstandingofGod’scall,by thesenseofhisown unworthiness, by the asking for God’s help, and the desire to betransformed.AndallthishasasitsfinalaimtheglorificationofGod.However,thedecisivefeatureoftruepersonalityisnotonlythefundamental

response-to-valueattitude, thelivingconsciousnessofthefact thatanadequateanswer isdue toeveryvalue, thesenseof theobjectivedisharmonyimplied inevery non-response-to-value. True personality also demands a clearunderstandingof thehierarchyofvalues, thepreponderance tobegiven in theresponse to thegreatervalue,andtherenunciation,for itssake,ofwhat is lessimportant.Inthisinnerconformitytotheobjectiveorderofvaluesliesthesecretoftruepersonality.Pettiness,limitation,andstupidityconsistpreciselyinfailingtograsp thedifferencebetweenhigherand lowervalues,between theessentialandthelessessential;theyconsistinclingingtothelessimportantandingivingupthemoreimportant,actinglikeEsauwhenherenouncedhisbirthrightforamessofpottage;theyconsistintheincapacityforrenouncingthelesservalueforthe greater one and abandoning something unimportant in favor of a highervalue, because the unimportant is so habitual and familiar that it seemsimpossibletogiveitup.Thegreat,freepersonalitymanifestsitselfpreciselyinthefactthat,likethemerchantintheparableoftheGospel,hesellseverythinginordertoacquirethesinglepearlofgreatprice;hefreelyabandonsthehabitualand familiar in the name of a higher value, clearly realizes the hierarchy of

values, and does not confuse the weight of the habitual with the weightstemmingfromtherankofthevalue.But it isnotsufficient thatapersonshouldgivehispreference to thehigher

valueinhisactiononly,inplacingonlythehighermoraldemandforemost.Hisentireattitudetowardtheworldofvaluesmusttakethishierarchyintoaccount.The admiration andvenerationwhichhe offers a valuemust correspond to itsobjectiveheight,andso,too,thejoywhichhefeelsaboutsomething,theplacehe reserves in his soul for a good. Of what worth is it for a man to beenthusiasticoveramasterpieceofartifatthesametimeheadmiresasmuchaninsignificantwork?Ofwhatworth is it foraperson tobeenthusiasticaboutasaintifinthesamebreathhepraisestothesamedegreeanordinarilymeritoriousand deserving man? This defective gradation in the order of responsedesubstantializestheaffirmationofthevalue.Ifeverythingisatthesamelevelofthescale,eventhegreatestenthusiasmoveratruevalueisbutafiremadewithstraw. In placing everything on the same level, such a man remains empty,howevermuchheoccupieshimselfwiththeworldofvalues,howevermuchheaddresseshimselftoit.Thevaluesdonotadornsuchamanwiththeirnobility;rather,theyslideoffhimwithoutclothinghimwiththeirspirit.Trueperceptionofvalueimpliesthecleargraspingofthehierarchyofvalues.

The awareness that a response is due to the value implies necessarily that theresponsemustbeanadequateone,andthatahighervaluedemandsaresponsedifferent from that which is due to a lower value; it thereforemeans that thegradation of values is also required on the part of the person.Themore innerroomapersonreservesfor thehighervalues,not lettinghimselfbesubmergedbythelessimportantones,andthemorehecanactualizenewdimensionsinhissoulwhenthehighervaluesarisebeforehisspiritualeye,somuchmoreisheagenuinepersonality. This is true not only of the attitude toward the values assuch,but alsoof theattitude towardobjectivegoods for theperson—freedom,health, liberation from concern about everyday life, respect for one’s fellowmen, success in professional work, enjoyment of beauty in nature and art,friendship, marriage—insofar as they mean for us a gift of God, and bestowhappinessonus.Here alsoour susceptibility to a certaingood, our longing topossessit,mustbesubmittedtoagradationaccordingtothedegreeofthevalueimpliedbythegoodinquestion,andthecorrespondingnobilityanddepthofitscapacitytodispensehappiness.It is aboveall a signofdeficiency indepthandbreadthwhenaman thinks

moreofgoodswhichmerelyprocurepleasure,suchasgoodfoodanddrink,thecomfortsoflife,ownershipassuch,thanofgoodsprovidingspiritualhappiness,suchasadeeperpenetrationintotruth,contactwiththedeeperworldofbeauty

innatureandart,oranoblecommunion.Whenwespeakofmaterialisticmenasopposed to spiritual, men spreading an oppressive and narrowing atmosphereevenwhen theyaremenofgoodwill from themoralpointofview,wemeanprecisely those whose receptiveness for pleasure-dispensing goods is greaterthantheirreceptivenessforhappiness-dispensinggoods.But the maintenance of an objective gradation in our attitude toward

happiness-dispensing goods is also of decisive significance for the depth andgreatnessofpersonality.Limited,indeed,isthemanwhoplaceshisprofessionalworkassuch,theusualdevelopmentofhisfacultiesasorganizerinafactoryorapoliticalparty,abovethegiftofadeepcommunionoflove—hewhosesoulismore liable to be filled by this and inwardly more attached to it. For of allcreated goods, the true communion of love with another human being is thehighestandnoblestoneofall,asitisexpressedinthewordsoftheCanticleofCanticles:“Ifamanshouldgiveallthesubstanceofhishouseforlove,heshalldespiseitasnothing.”“The greater the man, the deeper his love,” says Leonardo da Vinci.

Accordingtothekindofhappinesshethirstsfor,thegreatnessofamancanberecognized.Thegoodsthatattractamanandpolarizehistensionsalsodeterminewhetherheisapersonalityinthetruesenseoftheword.Thegreatness,depth,andbreadthofamanare revealedby thediminishing receptivity forallminorthingswhichrecedeandevenvanishbeforesomemajorgiftgrantedtohimbyGod. Take the case of a man who beholds some new world of sublimetransfiguredbeauty,asforinstanceinseeingItaly,theblessedlandofredeemedbeauty.Ifhisinterestsintrivialgoods,infamiliarcomforts,sports,amusements,are not immediately silenced and blunted, that man is a narrow individual.Again, aman receives the great gift of discovering another personwho has amysteriousaffinitywithhim;he fullyunderstands theessential secret logosofthatpersonandfeelshisownsecretworldunderstoodbyhimso that theycanbecomeoneinJesus.Supposethatinspiteofallthishedoesnotspontaneouslyputasideandsuppresshisclingingtothefamiliargoodsoflife,isnotinclinedtosacrificehis“snugness,”comfort,andevenhisreputationasareasonableman,whichheenjoysintheeyesofhisfellowcitizens.Ifheisnotreadytogiveup“all his possessions” and to consider them as naught, such a man is not apersonalityinthetruesenseoftheword.Healone is a truepersonalitywhose thirst forhappiness cannotbe satisfied

withanycreatedgood,andwhosayswithSt.Augustine,“OurheartsarerestlessuntiltheyfindtheirrestinThee.”The criterion for determining whether a man is a true personality in the

ultimate sense is found in his longing forGod as the highest good, so that he

cries,“Quaesivivultumtuum,Domine”(IhavesoughtThyface,OLord);inhisinner awareness of that deepest level which God alone can fill; in hisspontaneous readiness to subordinate and even, if necessary, to put aside allother ties to truegoodswhena ray fromGod’sFaceentershis soul,when thefinger ofGod touches his soul; in his readiness to sell everything in order toacquire the unique pearl of the divine kingdom. This is the summit of allconformityto theobjectivegradationofvaluesandgoodsfor theperson.Onlyhewhopossessestherightsenseofthishierarchyandtakesitintoaccountinhisjoys and enthusiasms, inwhat he chooses and howhe acts, in his desires andrenunciations, in his receptivity and his attachments—only he possesses thatspiritof inner freedomandbreadth,unlimitedness,anddimensionofgreatnesswhichcharacterizestruepersonality.Onlyhe,moreover,isfreefromsatietyandstagnation inblindalleys;only inhimlives that longing toapproachGodevercloserwhichlendswingstoman’swholebeing,disclosestohimtheknowledgeof the cosmos, and, above all, leads him to seek and find in all valuesGod’sFace.ThislongingisapreconditionfortruecommunionwithChristandthroughChristwiththeHolyTrinity.ItisthelongingofwhichSt.BonaventurespeaksatthebeginningoftheItinerariummentisinDeum(TheSoul’sJourneyintoGod):“These things can only be understood by him who, like Daniel, is a man oflonging.”In the Liturgywe find this sense of the hierarchy of values embodied in a

uniquefashion.Thesupreme,theabsolutelyprimaryplaceinoursoulwhichitgivestoGodmanifeststhissensemostexpressly.Theliturgicalactitselfmeans,tobeginwith,theputtinginitsrightfulplaceoftheonlythingnecessary(unumnecessarium).Intheearlymorningwhenthe“world”isasleep,theglorificationofGodbeginsinMatins.ThisisnotahurriedglancecastatGodinaframeofmindalreadyburdenedwiththetensionoftheday’sworkandtheexpectationofwhatthedaymaybringforusandourinterests.ItisadwellingbeforeGodinabroad expansive rhythm, “Domine, labiamea aperies et osmeum annuntiabitlaudemtuam”(OLord,Thouwiltopenmylips:andmymouthshalldeclareThypraise),agivingthefirstplacetowhatismoreimportant,totheopusDei(workofGod)which isurgentaboveallelse, thepraiseandglorificationof theonlyOne“exquoomnia,perquemomnia, inquoomniasunt”(Fromwhomareallthings, bywhom are all things, inwhom are all things). It is a contemplativelingering in the presence of the magnalia Dei and of the message of Godaddressed to us in the Lessons. After the Te Deum in which in praising,thanksgiving,andpetitioningwetraversetheentirecontentofrevelation,anewstreamofdivinepraiseandglorificationbeginsinLauds;itisonlyinPrimethataglanceiscastonthedaywhichisbeginningandtheworkithasinstoreforus,

its joys and sorrows; then the day is placed before God with the prayer:“Dignare,Domine,dieistosinepeccatonoscustodire”(Vouchsafe,OLord,thisday to keep uswithout sin); “Et sit splendorDominiDei nostri super nos, etoperamanuumnostrarumdirige supernos, etopusmanuumnostrarumdirige”(And let the brightness of the Lord ourGod be upon us, and direct Thou theworksofourhandsoverus;yea,theworkofourhandsdoThoudirect).The very breadth with which the Coram ipso, this “standing before Him”

embeddedintheprayerofChrist,isperformedinpreferencetoallotherthingsisa clearmanifestation of the truth of theBenedictinemotto, “Nothingmust beplacedbeforedivineservice”(OperiDeinilpraeponatur).Inthisisexpressedaclassicalformulafortheclearawarenessofthetruehierarchyofvalues.Theperceptionofthetruegradationofvaluesisevenmoreclearlyexpressed

in the holy Sacrifice which we offer God through Christ, with Christ, and inChrist. Before all elsemust be offered to God the highest, the only adequateadorationandgift:Hisonly-begottenSon,JesusChristHimself.TheoneeternalWordwhichGodhasspokenandspeakseternally,whichHehasspokentousintheIncarnation,wenowareallowedto“speak”toHim,andthentoreceiveHim,ourresurrectionandlife.Wecanevennowembracethe“longingoftheeternalhills,” and bemysteriously drawn into Him in whom “the entire plenitude ofGodheadis.”Againandagainduringtheday,weemergefromthestreamoflifeandoutofallthatholdsusinastateofmovementandtensioninordertoturntothe eternally Same, to the unchanging, infinitely glorious and holy One,infinitely deserving of love. This rhythm of the Liturgy is the strongestexpressionofthetruehierarchyofvalues.In the articulation of the Liturgy also, and in the structure of the liturgical

year,we find expressed in a unique fashion the spiritwhich demands that thetrue hierarchy of values be taken into account. The rank of each feastcorresponds to the objective scale of its mystery, and this implies the innermelodywhichfillstheentireLiturgyoftheday,thedegreeofsplendor,ofjoy,ofglorification,theweightofcommemoration,theentiredisplayoffestivityandjubilation.AllthisisexpressedvividlyinthefactthatcertainpartsoftheLiturgyappear

only in connectionwith a certain degree of festivity, such as theCredo in theMass,theTeDeuminMatins,theAlleluiaanditsvariations,aSequenceinthegreatest feasts, and the proper Prefaces. Further, this spirit is reflected in thethought-content of the individual texts of various feasts, as in the “Haec diesquamfecitDominus”(ThisisthedaytheLordhasmade)ofEaster,andintheoftenrepeated“Hodie”(Thisday)ofChristmas.Again,wefindthisspiritintheatmosphereoftheentirelinguisticexpression,thewidthandbreadthofafeast’s

celebration,initsbeingprecededbyavigilinwhichitsdawnisanticipated,andin its prolongation by an octave.Andwe also find it in the fact that all otherfeasts are displaced because of the greatness and splendor of the feast inquestion, as expressed in the degree of “exclusiveness” of an octave; all this,moreover, is reflected in themodes of the plain chant, the celebration of highMass with deacon and subdeacon and incense, and even in the outwarddecorations required by the feast, the display of candles, and so on. Thehierarchyofvaluesisalsoexpressedinthefactthatasecondaryfeastyieldstothegreater feast andmakesway for it. It is the achievement ofwhatwehavedefinedaboveasthesignof truepersonality: thelesservalueinwardly“makesway”forthegreatervalue.People who are not familiar with the spirit of the Liturgy think that this

precise gradation of feasts, the exact regulations governing what feast takesprecedenceoveranother,arebutaformofjuridicalpedantrywhichshouldhavenoplaceinthereligioussphere.Butthosewhopenetratedeeperwillrecognizethatagreatandcentralprinciple ishereexemplified,aprinciplewhichshouldalsoinfluencetheattitudetowardthecosmosinthelifeoftheindividual,sothathislifereallybeintunewiththeobjectivelogosofbeing.

CHAPTERSEVEN

TheSpiritofAwakenednessintheLiturgy

ONE OF THE deepestmarksoftruepersonalityis thestateofbeingspirituallyawake.Agenuinepersonalityisdistinguishedfromtheaveragemanpreciselybythefactthathedoesnotwadethroughlifeinastateofspiritualinertia,thathedoesnotcontemplateinanisolatedwaywhatapproacheshim,butbeholdsitinthe light of thegeneral cosmicbackground, in conspectuDei, and lives in themetaphysicalsituationofman.Thisdoesnotrefertoanoutwardwakefulness,acertainalertnesspossessedbypracticalmindedpeopleandoftenfoundwantingin the spiritually gifted: a quick grasping and understanding of outwardconditions, a certain preparedness and mental dexterity. This quality, socharacteristic of practical people, may coincide with the absence of beinginwardlyawakethatweherehaveinmind.Ontheotherhand,thisstateofbeinginwardly awake is sometimes possessed to a high degree by people who arereadilyforgetful,whoactdistractedly,failtograspconditionsandcircumstanceswhere practical business is concerned, lack a certain clearness, precision, andquicknessofmind,andarethereforemockedbypracticalpeopleandregardedasdreamers.Thisstateofbeinginwardlyawakemeansturningourfacespirituallytoward

the world of values, keeping ourselves open to their radiation; it means apreparednesstogoalongwiththemspiritually,to“conspire”withtheirmeaningandcontent,toconformtothesursumcorda(theelevationofthehearttoGod),the“letusliftupourhearts,”whichthevaluesaddresstous,andtoletourselvesbe exalted by them.Many people are not blind to values, but they leave it tochancewhetherornotavaluerevealsitselfandseizesthem;theyletthemselvesdriftandbecarriedwherever thestreamofcircumstancedirects their impulsesandfleetingmoods;theyabandonthemselvestothelawofinertiaintheirnature;their life is aperpetual “lettingoneselfgo,”andhencea lifeon theperiphery.Theyarespirituallyasleepevenwhentheyaremenofgoodcharacterandgoodwill.Theyallowthemselvestobecompletelydominatedbycircumstances,and

one day follows the otherwithout their being “awakened” to a deeper insightinto theworldandthemselves,without theirquestioningthemeaningof thingsand themselves. Unquestioning, taking everything for granted, immersed inpracticaldealingandmanagement,theylivewithouteverexperiencing“wonder”atbeinganditsmysteries.Howevertalentedandgifted,such“unawake”menarenotpersonalities.Theydonot really“live” their livesbut let themselves, so tospeak,“undergo”theirlives.Thereexist twodimensionsofbeingawake.Oneistheattitudeinwhichthe

depthof things is open to the person, an attitudeof inner readiness to receivefullyandtopenetratetheessentialthatourspiritualeyesbehold.Theotheristheawareness of the entire metaphysical frame in all that one experiences, theconsiderationofallthingsagainstthisbackgroundandultimatelyinthelightofGod; it is the bearing deeply inmind of the fundamental truths once grasped,and,aboveall,thetruthofthemetaphysicalsituationofman.Therootsofthesetwo dimensions are intertwined and represent two manifestations of the onefundamentalattitudeofbeingawake.Incertainpersons,oneofthesewaysmaybe more developed than the other. Yet both dimensions belong to truepersonality.Inthisspheretherearedifferentdegreesofthestateofbeingawaketothetrue

natureoftheworld.Thefirstdegreeisthegeneralinclinationtowardtherealmof values and their meaning. This distinguishes the “awake” from the obtuseman.Obtusepeople ignore thedeepcontentofall thespheresof life, theyseeonlytheobviouswhichneedsnospiritualelaninordertobegrasped;whentheygraspavalue,theyholditata“reasonabledistance,”withoutlettingtheirheartsbe inflamed by its glow. The man who, on the contrary, possesses the firstdegree of being “awake” enters into relations with many spheres of life, thebeautyofnatureandart,theearnestnessanddignityofknowledge,thecharmoftheworldofvitalvalues;andtherelationshipmaybeaveryintensiveone.Lifeinitsmany-coloredandmultiformaspectsspeaksloudlyandclearlytohim.Helivesafulllifeinastateofopenness,readiness,anddeepspiritualreceptiveness.Accordingtothedepthofhisgifts,thisman’sstateofbeingawakemaypresentvariousdimensionsuntilitreachesthatofagreatgenius.A second degree is the state of being awake to moral consciousness: the

understanding of the inflexible earnestness of the demands of the sphere ofmoralvalues,whichaddressthemselvestouswithoutaskinguswhatpleasesus;theshiningforthofthemetaphysicalsituationofman,thediscoveryofourownpowertosaytoallthatarisesbeforeusafree“yes”or“no”accordingtowhetheror not it is an objective value. A man may possess a certain awakenednessregarding many spheres of life and being, and yet not have reached moral

maturityandconsciousness.Supportedbygreatgiftsandtalents,hemayresistaspiritual inertia and be ready to follow the values spiritually; the surroundingworld may also speak to him in strong and direct language; free from allconventional desubstantialization, he may be aware of the colorful originalityand full-blooded content of things; his lifemay be full of intensity and innercontent.Yetsuchamanmaynotbeawaketotheunderstandingoftheworldofvaluesinitsmajestyandintrinsicdignity.Hehasnotyetgraspedthefactthataresponseis“due”tovalues;hehasnotyetunderstoodthatthedomainofvaluesisbeyondourpleasureandthefortuitousinclinationsofournature.Hehasnotyetdiscoveredhisownfreedom,thatfreedomwhichallowsustoriseabovetheinclinations of our nature, to follow the lead of values and turn away fromdisvalues independently of thewhimsof our temperament, the freedomwhichgrantsusthepossibilityofsanctioningordisavowingourimpulses,acceptingorrefusing an offer made by life. An entirely new and decisive degree ofawakenednessis impliedinthismoralconsciousnesswhichawakesamantoafundamentally newunderstanding of the sphere of values andmakes him find“himself”andhisownfreedom,whichallowshimtograspthefactthatonlytheconscious, expressly sanctioned response-to-value satisfies the demand of therealmofvalues.Asoneeasilyperceives,thismoralmaturityisanindispensablefoundationof

truepersonality.Without it aman remains infantile in the center of his being,and never ripens into spiritual maturity. In spite of its fullness and vitality, aman’slifewithoutthismaturityisplungedin“slumber,”inthedeepersenseoftheword.AthirddegreeofbeingawakeistheinneropennesstoGod,theharkeningto

God’svoiceandtothecallofGod.Thisreligiousawakenednessmeanstheinnerreadiness to commit oneself to the world of God’s mysteries, the state of“keepingoneselfopen” to theworldofGodhiddenfromournaturalsight, thestateofthepatriarchsoftheOldTestament,forexample,whichisalsofoundinSt.JohntheBaptist,intheapostlesanddiscipleswhofollowedthecallofChrist,andinallwhohave“earstohear”whenGodspeaks.This deepest form of awakenedness, this opening of the deepest spiritual

“organ” for the receptionofGod’svoice, indirectly in creation anddirectly inHissupernatural revelation, ismore than thepreconditionof faith. Itcontinuesalso into the very life of the faith where, transfigured now by grace, it is anessentialelementofthetruerelationshipwithGodevenforhimwhohasfoundGodandissupernaturallyboundtoHimthroughChristandHisChurch.Itisthefoundationforadeeperpenetrationintothetruthoffaith,foradeeperirradiationby the light in our souls, grasping for the invitation of grace in us, for true

prayer, and for inner cooperation with Christ when the Holy Ghost actsmysteriously in us.This is the degree of awakenednesswhich alonemakes ofmanatruepersonality,foritisbothanindispensablepreconditionwithinusforthe transformation inChrist and, at the same time, part of the resemblance toChrist.Therearepeoplewho,thoughfortunateenoughtopossessfaith,areyetnot awake: spiritually andmentally inert people,who lack thenecessary innerreadiness and tension, and live in a relativeobtuseness.Their being cannot betruly transformed by the supernatural. They have not opened their depths inorder to let the life of grace stream into them; they keep the supernatural lifebestoweduponthembybaptism“bottledup”inthemselves.Trueawakenedness impliesreceptiveness toGod’svoice; it impliesaninner

readiness for theLordandaknowledgeofourselves.“WhoartThouandwhoamI?”Suchisthequestionofthepersonwhoisawake.“Noverimte,noverimme”(CouldIbutknowThee,couldIbutknowmyself);suchisthelongingcryofonewhoisawake.ItimpliesthegraspingofthetruesituationofourownselfbeforeGod,theconfrontation,previouslydescribed,ofourownselfwithGod.Itisaninnerself-opening,allowingoneselftobeirradiatedbythelightofGodinordertoknowandfindoneselfinthislight.Herewefindthetwodimensionsofawakenednesspreviouslymentioned.We

find this ultimate letting-oneself-remain-open, this readiness and receptivenessspokenofbyChristintheParableoftheWiseandFoolishVirgins,inthevigilof theAdventof theLord,ofwhichweknow“neither theday,nor thehour.”Thisvigilforbidsustoliveatourleisure,toletourselvesgoperipherallyalongwith the impulses of our fallen nature in such a way that our ears becomeobdurateandno longerhearwhatGodsays tous,andwe“slumber”when theLordcallsus.Butwealsofindtheotherdimension—thelife,inconspectuDei,constantly keeping in mind the true situation in which we live. ThisawakenednessforbidsustobesoabsorbedbycertaingoodsastoforgetGod,the“first truth”; it preventsus from living so intensely in thevisibleworldwhichsurroundsusastoforgetwhatstandsbehindandabovethatworld,inthelightofwhichaloneallthatbelongstothevisibleworldacquiresitsgenuinevisage.Itistheawakenednessinwhichwedonotallowourselvestobeabsorbedbywhatisat hand, by urgent business and the day’s work, but rather keep ourselvescentered on God and His kingdom, on our vocation and the supernaturalmeaningofour lives. Inaword, it is theawakenednesswhich isadwelling inthepresenceofGod, an abiding inHis light.Bothdimensions are interlinked.ThemorewelivewithourgazefixedonGod,abideintheconsciousnessofthatonlytrueworldandofourownfundamentalsituation,andseeeverythinginthatlight—andthemoreopenweareandreceptive—themoredoesthedeepcontent

ofallthatfallsunderourspiritualeyesspeaktousandthemoreacuteisourearforhearingthevoiceofGod.Fromthisawakenednessorganicallyflowsalsotheknowledge of the dangers threatening our ultimate vocation, and the need towatchovertemptations.Thisawarenessofdangers,however,doesnotconstitutetheentirecontentoftrueawakenedness,butismerelypartofit.It is to both these forms of being awake that the Lord urges us with

extraordinaryforceintheGospels:“Watchyetherefore,becauseyouknownotthedaynorthehourwhentheLordcometh”;“Behold,watchandpray!”;“Andwhat I say toyou, I say toall:watch!”;“Beyou thenalso ready”;“Watchye,andpraythatyewillnotenterintotemptation.”TherearefewattitudestowhichtheLordurgesuswithsomuchinsistenceas

tothatofawakenedness.Theapostlesdolikewise:“Butbethouvigilant”;and,“Let us not sleep as others do, but let us watch,” says St. Paul; “Be prudenttherefore,andwatch inprayers,” saysSt.Peter;“Blessed ishe thatwatcheth,”saysSt.JohnintheApocalypse.The Liturgy is pervadedwith this spirit of awakenedness. The Liturgy is a

vigilinitselfinthehighestsenseofthewordandorganicallydrawsallwholiveinitintothisspirit.Inliturgicalprayer,weemergefromthegripofourinterestsandworries,thetensioncenteredonourlabors,theimmediategoalsofpracticallife, the importunatebeckoningby isolated sectionsof thevisibleand tangibleworld around us; we emerge toward the great things that are eternally andinvariablyimportant,towardthemysteriumDivinitatis,themysteriumTrinitatis,the mysterium Incarnationis, the mysterium misericordiae et caritatis, themagnaliaDei, thegreatdeedsofGod, themysteryof theSufferingChristandtheEucharist.Weemergefromthevisible,notjusttocastafleetingglanceonthatworld ofmysteries, but to abide in it at length, believing, hoping, loving,thanking, praying, asking. All this is the expressed accomplishmentofawakenedness.WesacrificeandprayduringtheHoursoftheday,notinordertobecome awake, but in order to glorify God. Yet this deep, broad stream ofliturgicalprayerbeforeGodistheactualizationofbeingawake.Participationinthe prayer ofChristmeans to be awake in the highest sense of theword.Theperforming of the Liturgy means also being awake to ourselves and our truemetaphysical situation.Thanks to theLiturgy,we stand consciouslywhereweobjectively stand in truth.Here the cardboardhousesof pride collapse; all theillusionsofconcupiscence,allrepression,allflightfromGodandfromoneself,alltheself-beguilementwhichisimpliedinturningawayfromtruereality;allofthisfallstopieces.Oursin,ourguilt,ourresponsibility,death—whichnoneofus can escape—the danger of eternal damnation, our nothingness beforeGod,God’s infinite mercy, our redemption through the blood of Christ—all stand

revealed before us. In the Liturgy which we perform through, with, and inChrist,whoiseternaltruth,weareplacedintotruth.AllsemblanceandtwilightaredispelledthroughthelumenChristi;allislaidbareinthatlight—ourselves,ourcondition,ourvocation.All earthlygoods,our earthlyactionsanddesigns, arealso set in their right

place,inconspectuDei.Tobeawakeisextendednotonlytoeternalthings,butalso to transientandearthlyones.TheLiturgy is in itselfawakenedness in thehighestsenseoftheword;anditleads,moreover,allwholiveinittothissamestate.Throughout the course of the day with its Hours, through a continually

renewed“treadingbeforeGod,” theman threatenedwithbeingdrawn into theturmoil of life is again lifted upward toward awakenedness. Where do werecognizemoredeeplytheconsequenceoforiginalsinthaninourbluntnessandthoughtlessness?Weknowthat inasmuchaswearebaptized, the lifeofChristpulsates in us, that theMost Holy Trinity dwells in us, but how often in thecourseofthedaydoweliveinthatconsciousness?WeknowthatChriststandsbeforeus inourneighbor,buthowmanypeopledoweactuallybehold in thatlight?Weknowthat“onlyonethingisnecessary,”butwetroubleaboutmanythings.When a ray ofGod’s glory touches our soul and our heart is filled tooverflowing, how long does this condition last before we drop back into theperipheryandareabsorbedbytrifles?Godmaygrantusagreatgift,Hemayletus discover a human beingwhomwe understand ultimately andwho likewiseunderstandsus,ahumanbeingwhomwemaylovewithJesusand inJesus, inwhom we may grasp the unduplicable design of God which he represents,towardwhomwe have an ultimatemission, andwho has an ultimatemissiontowardus.Yet how soondowegrowaccustomed to this gift, how soondoesGod’skindnessbecomesomethinghabitualinoureyes,howsoon,inourinertia,dowegrowdeaftothecallofGodimpliedinthegift,andletitbedrownedoutinthewhirlpoolofthecommonplace?Whatbluntnessinmarriage,infriendship,in our relations with children!What bluntness toward all the goods, of everykind,whichGod’sbountybestowsonus,whetheritbethebeautyofnature,thesplendoroftruth,andhealth,orofliberty!ForhowmuchofallthisdowethankGod? How soon does that for which we longed, as for something rare andprecious,growcommonplaceinoureyes!Wecanmeasureourbluntnessbycomparisonwith theConfessions of aSt.

Augustine or by contemplating a St. Francis of Assisi. In these we find trueawakenedness, the victory over all routine and bluntness, a beholding of allthingsinconspectuDei,aharkeningtothevoiceofGodwhichspeakstousinall goods and providential gifts! Here is a true perception of God’s most

generousbounty,Hisinebriatingsweetness,atruegraspingofallthingsintheiroriginal significance which embodies God’s creative design for them. TheLiturgyleadsustothisconditionofbeingfullyawakebywithdrawingusfromthe daily process of becoming blunted; it lifts us out of spiritual slumber, theobtuse“takingallgoodsforgranted,”beingdazzledbythenewonlybecauseitis new. The Liturgy frees us from all this by inviting us to emerge at certainintervalsof thedayinto thelightofGodandtoactualizeourawakenedness intheendlessstreamofpraise,thanksgiving,andprayer.Butonemightask:IstheLiturgytheonlypathtothisawakening?DonotthemanybriefglanceswelifttoGodinthecourseoftheday,markingthusourperceptionofourtruesituation,bringaboutthissameawakenedness?Isitnotenough,beforeeachtask,joy,orsorrow,toperformanactofgoodintentionandlinkalltoGod?Withoutunderratingthevalueofthebriefupwardglanceandgoodintention,

it must nevertheless be said that they can never replace the formation inawakenednessgrantedbytheLiturgy.Firstofall,theylacktheorganiccharacterofthelatter.TheLiturgy,ashasbeenpreviouslypointedout,isnotperformedinordertobecomeawake,butonlybecauseweoweGodadoration,glorification,and thanksgiving,andbecausewemustaskHimtograntuswhatweneedforour salvation. It is not a means for becoming awake; indeed, it is itself thehighest formofbeingawake. In this lies,aswehavealreadyseen, thehighestand most organic mode of inner transformation; we become awake in theLiturgy, not through theLiturgy. Furthermore, theLiturgy does not consist inarbitraryglances liftedupwardat certainmomentsof theday; it isorganicallylinked with the rhythm of the day, with the situation in which each of us isplacedindependentlyofhischoosing.Finally,itisnotamererapidglancebutaprolonged“abiding”beforeGod,a“standingbeforeHim”foralongwhile.Itisnot a rigid,momentary actof emerging,but anorganicunfoldingbeforeGod.Thepeaceful rhythmof contemplation and the granting to ourselves of all thenecessarytimethatinhereintheLiturgyleadusalongquiteadifferentpathintotheworld ofGod, liberate us farmore organically and efficaciously from thetensionscausedbytheearthlyrhythmofeverydaybusiness.Themeaning of the upward glance is certainly an emerging from tensions;

through it we should cease to cling to immediate aims, to what must be“accomplished directly,” and enter into the presence of that which is aloneimportant, the eternally essential. It should be a brief eruption of thecontemplativeattitudeinthefaceofthepractical.Butthesebriefupwardglancestoooftenalsobecomea“means”whichweusehurriedly,stillabsorbedbythecrampedattitudeofpracticallife,andonlyinordertobeabletoreturnwithaneased conscience to the turmoil of work. The brief upward glances are not

superfluous. They are necessary and even indispensable for the state of beingawake.ButtheycannotreplacewhatisimpliedherebytheLiturgy.TheyareintheirrightplaceonlyagainstthebackgroundoftheLiturgyandgrowingoutofitorganically.Secondly,andthis isevenmoreimportant, liturgicalprayermeansemerging

from thenarrownessofone’sown life and rejoining the lifeofChrist and theuniversalsphereoftheprayingChurch.ItisanimmersionintotheworldofGod.ThemanwhoisboundonlytoGodbybriefupwardglancesandgoodintentionsremains fixed in his own life; he moves in a religious atmosphere whichcorrespondstohisownsubjectivenarrowness;helivesonanimageofGodandChristwhichhehasformedbyhimself.Often,forhim,Godplaysthepartofaformidable ruler dominatinghis life, towhomhemustpray toobtainwhathelongsfor,towhomheformallylinkseverything,towhomhemustafterallofferupeverything;butHe is aGod inwhosepresenceonedoesnot linger,whoserays do not irradiate one, to whom one does not give oneself up in pureresponse-to-value.Suchmenmayalsobepiousandfullofgoodwill;forthemtoo,Godisafinalend;buttheydrawGodintotheirlivesandseeHimthroughtheglassesoftheirownnarrowness;theyhavelostthesenseoftrueproportion;theair theybreathedaily is toomuchdeterminedby thenarrowscopeof theirparticularlives,eventhoughtheymightbeembellishedwithreligion.Suchmendonotactuallyemerge from their lives inorder tomeetGod; the fundamentalrhythmof their existences is not immersion inGod’sworld and themagnaliaDei,noraparticipationintheadoringandsacrificingloveofChrist;theydonotlet their lives flow into the life of Christ. This danger cannot be sufficientlystressed!Emergencefromthenarrownessofourlifeand“awakening”tothetrueworld

ofGod are such difficult tasks for our fallen nature, even after its restorationthrough membership in the Mystical Body of Christ, that the simple goodintentionandthebriefupwardglancedonotsufficetoovercomethedifficulties.This latter formofrelationshipdependson thepeculiarcapacityof theperson,while in the Liturgy we enter into a relationship molded by God. Thefundamental attitude and thought-content of the Liturgy, its form and entirequalitativeatmosphere,breathethespiritofChrist;theyplungeusthereforeintobeingawaketothetrueworldofthesupernatural.Here again themerit of good intention should not beminimized; it has its

significance,but it cannot replace theLiturgyas thepath to the stateofbeinggenuinely awake. As long as the day is filled with good intentions only, thedangermentionedaboveisnotexcluded;furthermore,onlythepersonformedbytheLiturgywillbeabletorealizethegoodintentionsintherightway.Onlyin

the latter casewill the intention receive its authenticmolding.Of course,GodcanbestowawakenednessonthemanwhodoesnotobservetheHoursorattenddaily Mass. But we do not speak here of what God may bestow throughextraordinarygraces;wespeakofwhatHehasbestowedintheLiturgy.TheLiturgy,bothinitsentiretyandinits individualparts, isaworldoffull

“vigilance” in the highest sense of theword. This awakenedness is actualizedpreeminentlyintheholySacrificeoftheMass,throughwhichwearedrawnintothe full reality of the Sacrifice on the Cross, and into the God-man’s act ofadoringandatoninglove.Furthermore, in its very structure theLiturgy is a being awake and a being

awakened.The frequent repetitionof theCredo representsaparticular formof“vigilance.”WeaffirmourbeliefintheentirecontentofrevelationasaresponseowedtoGod.Weexpresslyrenderaccounttothesupernaturalrealityinrenewedprofessionsoffaith.Thiscarrieswithit theachievementofbeingawaketotherealityofthesupernatural.Againandagain,thelatterarisesbeforeourspiritualeyes,soeasilydistractedbythevisibleworld.ItisthesamewiththecontinuallyrepeatedGloriaPatri,andtheTeDeumof theMatinsoffeasts;everymorningthegreatcall resounds,“Hodie, sivocemejusaudieritis,noliteobdurarecordavestra” (Today, if you shall hear his voice, harden not your hearts). Even theparticipationofthebodyinreligiousworship,asintheactofgenuflection,theinclinationoftheheadduringtheGloria,andthestandingduringthereadingoftheGospels,representsanattitudeofawakenedness,andatthesametimeacallto wakefulness.What a confirmation of the full reality of the supernatural isdisclosedinthefactthat,eveninourphysicaldeportment,weconductourselvestowardwhat is before us as though it stood visibly in front of our eyes! Thisdeportment,whichmay appear tomany as amere outward gesture, is a deepexpressionoffullawakenednessinwhichwetouchsupernaturalreality.Itdrawsus into the full genuine “standing face to face.” It is an expression of innerreadiness, a “standing beforeGod”which helps us to awaken from bluntness,inertia,theshuttingupofoneselfinoneself.What a deep and noble symbol ofwatchfulness is revealed in the praise of

Godinthenightwhentheworld“sleeps,”intheMatins,andformerlyinallthevigils. Here the “vigil” even becomes an actual theme; as opposed to thesleepingworld,thissoaringupwardtothetruerealityisexpressedinapeculiarlyvividfashion,asinthehymnofTuesday’sMatins:

Consorspaterniluminis,Luxipselucisetdies,

Noctemcanendorumpimus:Assistepostulantibus.

...Expellesomnolentiam,Nepigritantesobruat.

OGodfromGod,andlightfromlight,WhoareThyselftheday.Ourchantsshallbreakthecloudsofnight,Bewithuswhilewepray.

...ChasetheslothanddrowsinessthatbindThesenseswithaspell.

The unfolding of the liturgical year as a whole is also an expression ofawakenednessandvigilance.Herewe find repeatedona larger scalewhat theliturgicaldayrepresentsonasmallerone.WewatchbeforeGodbykeepinginmindthegreatfactofsalvation—fullofunchangingsignificance—aswellasthemagnaliaDei,andbyparticipatinginthesublimerhythmoftheliturgicalyear.The liturgicaldaysdonotconcern themselveswith thecrowdingevents in thelimited daily lives of individuals or communities or states; they are whollypreoccupiedwiththeconsciousnessofthemagnaliaDei.ThegreatdeedsofGoddetermine the days and the sections of time in the Liturgy. What a state ofwakefulness is implied by this! This is indeed a victorious drive, a breakingthrough all the strata of earthly events clustering around us, the misery ofindividualsandpeoples,theentanglementsofstatesandfamilies,aswellasthetemporaldestinyoftheChurch.Itisadrivetowardsupernaturalreality.Moreover, how organic is this form of being awake! During Advent, the

Church invites us to participate in the longing of thousands of years, andawakens us in order to await theAdvent of theLord: “Brothers, knowing theseason, that it isnowthehourforus toarisefromsleep . . .” theholyChurchcallstousatthebeginningofAdvent.TheGospeloftheFirstSundayofAdventplaces the return of Christ clearly before our eyes. The longing is a specificexpressionofawakenedness.Theworst formofslumbering,ofbluntness, is tobe so absorbed in our business of life thatwe do not even long forGod anymore.Theentirelybluntedmanisthesatiatedone,themanwho,satisfiedwithhimselfandtheworld,doesnotaskforanythingbeyond.AdventisfollowedbyChristmasandtheEpiphany.Whatacalltoawakenwe

heareachyearatthistime,asiftheeventwerehappeningtoday,asifwewere

hearing themessage for the first time!What a call to awaken resounds in therejoicingoverthebirthofourLord:thecontinuallyrepeated“Hodie”(Thisday)ofChristmas;thepraiseandthanksgivingofferedtoGodfortheIncarnationofthe eternalWord in the “Ecce advenitDominatorDominus” (Behold theLordtheRuleriscome!),andinthe“Surge,illuminare,Jerusalem,quiavenit lumentuum,etgloriaDominisuperteortaest”(Arise,beenlightened,OJerusalem:forthy light is come, and the glory of the Lord is risen upon thee!), and in the“Vidimus stellam ejus inOriente” (We have seenHis star in the East) of theEpiphany.Then comes the time ofLent. It is the time of the great placing ofourselvesinaconfrontationwithGod,thefullawakeningtoourburdenofguiltand the necessity of atonement and penance beforeGod.We are led into thataspectofawakeningwhichiscalledself-knowledge, theseeingofourselves inthe lightofGod;andat thesame timeweare introduced to themercyofGodwhich offers us the possibility of penance, atonement, and reconciliation inChrist and through Christ. “Ecce nunc tempus acceptabile, ecce nunc diessalutis”(Beholdnowistheacceptabletime,beholdnowisthedayofsalvation),the Church sings on the First Sunday of Lent. Then comes PassionWeek inwhichweawakentothemysteryofChrist’ssuffering;HolyWeekinwhichweare immersed in themysteryof theEucharist and thedeathon theCross; andthenthefeastofallfeasts,thegreatawakeningtothelightoftheResurrection,thegloryof theResurrected, thenewopeningof thedoorsofeternity throughvictoryoverdeath:“OhDeath,whereisthysting?”TheculminatingpointofallawakenednessisEasterandthetimeofEaster:“Quaesursumsuntquaerite,ubiChristus est in dextera Dei sedens; quae sursum sunt sapite, non quae superterram”(Seekthethingsthatareabove,whereChristissittingattherighthandofGod; taste the things thatareabove,not the things thatareupon theearth).ThesewordsoftheVigilMassatEasterarethequintessenceofawakenedness.ThistimeisfollowedbytheAscensionandtheninedaysof“awaiting”theHolyGhost.Wheredowefindamoredeeplyexpressedunfoldingofawakenednessinthesenseofinnerpreparednessandharkeningthanintheseninedayswhichwespend with the apostles in the Upper Room? Then comes Pentecost, and weawakeanewtothemysteryofthedescentoftheHolyGhost.Herethestateofawakenednessexpressedintheliturgicalyearanditssublime

rhythmcanbegrasped.Intheliturgicalcycle,theChurchirradiatesourlifewiththeworldofthesupernatural;itdrawsusintothecycleofthemysteriesoffaith;webreathethefragranceofChrist;wehearHisvoice;weliveHislife.Andthisis not a haphazard meditation on the mysteries of faith in which we merelyindulgeinanartificialactofanintellectualoremotionalnature;itisanorganicparticipationinthepulseoftheentireChurch,abreathingwiththeChurch,alife

intheChurch.EachdayismarkedandshapedbytheLiturgyinsuchafashionthat it draws us of itself into the supernatural reality so that we live our lifesurroundedbyitonallsides.Eachdayissodeeplypenetratedwiththis“watch”beforeGod in sacrifice, praise, and thanksgiving thatwe naturally growmoreandmoreawake.TheLiturgy,ashasalreadybeenoftenstressed,isthedeepestform of awakenedness, because its aim is not to awaken us but to give theadequateanswertoGod’smajestyandholiness.ThemanformedbytheLiturgyisthemanwhoisawakeinthehighestsense

oftheword.HeisnotonlyinwardlyopentohearingthevoiceofGod,heisnotonlyawareoftheultimateTruth,buthealsolooksonallearthlygoodsintheirtruelight.Farremovedfromallbluntness,“indifference,”stoicinsensibilityandimpassiveness,hisawakenedearisopentoeverycreatedthinginitsmysteriousmessagefromabove,initsGod-givenmeaning.Hisheartisopentothepreciousandnoblecharacterofcreatedthings,suchaswater,forinstance,asdisclosedinthe blessing of the baptismal water.What a contrast to all the blunt, obviousconceptionsofearthlygoodsreceivedfromGod’spaternalhandisfoundintheliturgical “Benedicite!”What constantly awakenedgratitude!—“Oculi omniumintesperant,Domine,ettudasescamillorumintemporeopportuno”(TheeyesofallwaituponThee,OLord,andThougivestthemtheirmeatindueseason).“Benedic,Domine,nosethaectuadona,quaedetualargitatesumussumpturi”(Blessus,OLord,andtheseThygiftswhichweareabouttoreceivefromThybounty). “Agimus tibi gratias omnipotens Deus, pro universis beneficiis tuis”(WegiveTheethanks,OalmightyGod,forallThymercies).Atthesametime,everything is organically placed into relationwith the supernatural so that ourspiritcanrejoinagainandagainintheuniqueandeternal,thegoalofourhope:“MensaecaelestisparticipesfaciatnosRexaeternaegloriae”(MaytheKingofeternalglorymakeusparticipantsinthedivinebanquet).ThemanformedbytheLiturgywatches,sotospeak,witha“burninglampin

hishand,”and“withgirt loins,”fortheadventoftheLord.Hislifeisalifeoflonging, hope, gratitude, solemn emotion, and openness to the mysteries ofbeing.We see how deeply awakenedness is linkedwith reverence, aswell aswith theconsciousness thatanadequate response isdue tovalue,andwith thesenseoftherightgraduationofvalues.Theawakenedmanisalsoconsciousofthe ultimate tiewhich binds him to allmen beforeGod; he seesChrist in hisneighbor;helivesinthetruthoftheMysticalBodyofChrist.Totheextentthatamanisawakenedinthissense,heexistsfullyasaperson,hegenuinelylives,hislifeistrue,heisapersonalityintheoriginalsenseoftheword.It isparticularly important today tostress thispoint. Ina legitimate reaction

against an analytical, self-reflective consciousness, many have fallen into the

cultofanaïveunconsciousness,achildishunawakenedness.ThisisfallingintoCharybdis in order to avoid Scylla. A wrong self-consciousness is of coursedisastrous,whetherit takestheformofa“squinting”at theaccomplishmentofour life, in acurious lookingbackward at our actions and attitudes just in thelivingmomentinsteadoffocusingontheobject,orwhetherittakestheformofanintellectualanalysisanddissectionoftheworldandourselvesinwhichwenolonger see the woods for the trees. In either case, it is a hypertrophy of theanalytical attitudewhich leaves no room for a contemplative possession of anobject.But theunconsciousmanalso is incomplete;he is anunauthentichalf-man. True consciousness, an indispensable element of personality and anessential part of the transformation in Christ, is nothing but awakenedness. Itmeansemergingfromallthemistsofthe“vital”andthe“unconscious”intothebrightnessof the logos; itmeansbeing irradiatedby the lumenChristi. It alsomeans the ripening toward that full awakenedness which we shall actuallypossessonlyineternity,whenweshallbefloodedbythelumengloriawhenwenolongerseethroughaglassinanobscuremanner,butfacetoface,whenwenolongerknowinpart,butaswehavebeenknown.Thegreatmottoofthisearthlylifemustbe:“Watchyetherefore,becauseyouknownotthedaynorthehour.”

CHAPTERE IGHT

TheSpiritofDiscretiointheLiturgy

CLOSELY L INKED with the state of being awake and with the spirit of thehierarchy of values, there exists a certain discretio. It is the sense ofdistinguishingasappliedtotheworld-structure.Inthefirstplace,itisaspecificsense for the structure and the dramatic rhythm of being, of preparation,ascension, fulfillment, and decline. It is a sense for the stages of the innerdevelopmentofagiventheme,untilwereachthe“now”ofitsfulfillment.Thisdramatic rhythm—encountered not only in the course of the day with itsmorning, noon, and evening, or in the cycle of the seasons, or in lifewith itsyouth,maturity,andoldage,butalsorepeated inmanyparticularsituationsoflife—does not always have the same form of rise, culminating point, anddescent.Moreprecisely,inthehighestandmostcentralspheresofbeing,asforinstance in all that concerns the preparation for eternity, this rhythm is anascensiontowardaneverlastingsummit.Thisrhythmisfoundintheconversionofaman,leadinghimtobecomeamemberoftheMysticalBodyofChristandreaching its climax in holiness, never to decline. That which unfolds itself intime implies an inner dramatic character, an inner organic rhythm ofdevelopment.Everythingrequires itsowntimeof innerripening inorder tobegenuineand true.The senseof the lawof the innerdevelopmentofall things,whichvariesaccordingtothesphereofbeing,isanelementofthatdiscretio,ofthatdiscrimination,whichisamarkofpersonality.Thefadingof thissense isoneof themostserioussignsof thedecayof the

nineteenth and twentieth centuries. It is closely related to the technicalization,instrumentalization,andlevelingofourworld.Intheeyesofagreatnumberofpeople, themechanicalworld of technique has become themodel for all vitalsituations and all spheres of being. Men want to reach their goal as soon aspossible, and “by the shortest way”—as it is reached in building a machine.They want to leave aside all the so-called superfluous bywork. This activist,irreverentattitude results in thedyingoutof the rhythmical lawof thebeing’s

inner unfolding, especially in the vital, intellectual, and spiritual spheres.Menhave ceased to understand what an indispensable function the so-calledsuperfluousbyworkpossesses; theyhaveceased toconspirewith theobjectivelogosofthings;theywanttofabricatethingsbrutally,fromtheoutside,withoutanysenseofthedramaticcharacterofthebeing’sunfoldingitselfintime.Theycontinuallymakeshortcuts.That man, who is indiscriminate in the sense described above, understands

nothing of the inner structure of a relationship of communion, especially of acommunionoflove,suchasfriendshipormarriage.Hedoesnotunderstandtheinnerstageswhichmustbetraversedorganicallyintheformationofan“I-Thou”communion; he does not understand that an inner law must be observed inprogressing along the path leading from a reserved attitude toward anotherpersontolovinginterpenetration.Hedoesnotrealizethearrivalofthemomentwhich marks the passing from the more general “you” to the more intimate“thou”; he does not let himself be guided by the objective logos of therelationship,butblindlyseekstoskipalltheinnerdegreesoftheformationofadeep relationship. But he skips them only in imagination, for in reality theycannotbeskipped.Hewillnevercometothatwhichcanbereachedonlyaftertraversingthesestages—adeep“I-Thou”communion.Thisdoesnotmeanthatthemountingofobjectivelypresenteddegreesalwaysrequiresthesameamountof time for everyone. Sometimes the progress is slow; sometimes it is rapid;sometimes it is instantly achieved, according to the special character of thepersonsinvolvedandtheirobjectiveaffinity toeachother.But thestagesmustbe objectively passed through and cannot be skipped. Indiscriminate personsdisclosetheinnermostsecretsoftheirhearts;theysay“thou”;theybehaveasifadeep“I-Thou”communionalreadyexisted;theyarenotawarethattheyarestillobjectively in the peripheral position of an “outside contact” with the otherperson.Suchpeopledonotsuspectthatforeveryinner“word”filledwithdeepmeaning, there exists a “fullness of time” in which alone it can be validlyspoken.Such are the people, too, who believe that one can “establish” a religious

orderprovidedonehasinmindanadequatereligiousaim,justasonecreatesareligiousassociation.They think thatasuitableplanandameritoriousaimarealsosufficienthereinordertocallasacredentityintobeing.Theybelieveitisquitepossibletostartapropagandacampaigninfavoroftheirplan,withtheaidofbooksandspeeches,andthustorecruitthemembersofthefuturecommunity.Theydonotunderstandthatsuchasacredentitymustgrowsilentlyfromwithin.Thefoundermustnotonlyconceiveagoodideabutmust,aboveall,leadalifededicatedtoGod.Withoutplanningthecreationofareligiousorder,hesimply

obeysGod’scallinleadingalifeaccordingtoevangelicalcounsel.Thenotherswill crystallize around him and form a life which will later be firmly shapedfrom within; this was the case with the Benedictine, Franciscan, and Jesuitorders.Equally, men lacking the spirit of discretio do not realize the stages of

listening,receiving,quietude,recollection,andsilence,whichmustbeobservedbefore an explicit apostolate becomes possible. There are people whoimmediatelyafterconversion,andassoonastheyhavefoundtheirwayintothesanctuary,wanttoactapostoliclyandredresswrongsinstantly.Theydonotfeelhowmuchtimeisrequiredforlistening,silence,prayer,andinnerpreparationbyGod,inorderthatanapostolatemaybevalidlyfilledwiththelifeofgrace,andyielditsfruit in theLord’svineyard.Herewefindthesamedefectivesenseofthe inner dramatic essence of being, the same incomprehension of the innerstageswhichmustbetraversedbeforethemomenthascometospeaktheinnerwordgenuinely.Thefadingofthesenseofdiscretio,whichwewitnesstoday,isexpressedin

the smallest things. Many consider that it is a superfluous convention towelcomeone’sfriendsexpresslybeforespeakingofotherthings,ortotakeleaveofthem;so,too,whenitcomestosaying“goodmorning”and“goodnight”topersons who share one’s home. They do not grasp the fact that this customimpliesadeepmeaning—thenecessityforconformingtotheinnerdemandsofacommunion situation. The fact of being together with other men demandsobjectively that before casting a common glance at the material, beforeexchanging impressions and experiences, there should be accomplished an actexpresslymeantfortheotherpersonassuch,inwhichthe“bi-personalrange”isestablished. It is the samewith every leave-taking. To skip and neglect thesethings is a violence done to the inner demands of living together.The utteredwelcome and farewell imply not only an expression of outward courtesy, asdoes,forinstance,theconventionaluseofatitle,buttheyalsoimplyafardeeperdimension. They imply the fact of taking the other human being seriously, ofgiving him full consideration as a person; theymean that one fully takes intoaccount the interpersonal situation and its organic structure. To skip andoverlookthisfact,asifitwereasuperfluousformality,andtoregarditasfussyandceremoniousaretypicalcasesofthelackofdiscretio.Alongwith this incomprehension,we find the lack of a sense for the inner

fullness and scope of certain moments, of the full “now” in which an innerdevelopment reaches its culminating point and inwhich something prodigiousattainscompletion.Itisthelackofthesenseforthesemomentsinourlifewhichmay be compared towhat in the evolution of theworld are called “historical

moments.” In the eyes of indiscriminate persons, life flows so uniformly thattheydonotgrasp the inner solemnityof amomentchargedwithmeaning; forthem, there is no full “now.” They have no feeling for the decisive, solemn“now” of such a moment as when a bridge is suddenly established betweenthemselves and another person through a first loving glance. They have nofeelingforthe“now”ofafarewellbeforealongseparation,orameetingafteralongabsence;nordotheyfeelthe“now”ofaman’sbirthanddeath,the“now”ofbaptismandconversion,adeepbreakthroughoragreatdecision.Withwhatadeepsymbolismwereallimportantmoments,inwhichanewphaseoflifewasto begin, formerly clothed, with a symbolism which stressed the decisivecharacteroftheevent!Sufficeittorecalltheceremoniesheldwhenapersonwasknighted, promoted from the state of apprentice to that of master, received adoctor’sdegree,orsignedacontract.Comparetheseceremoniestothewaycontractsaresignedevenbynationsin

thepresent,not tospeakof thecasualpassingfromoneprofessionaldegree toanother.Whata levelingofallsolemnmoments!Is thisnotaclearsignof thefadingofthesenseofthefull“now”?Thespiritofdiscretioimpliessecondlyasenseforthestrataofdepthatwhich

onemovesandshouldmove,notmixingupthelevelsandnotpassingunawarefrom one level to the other. Many people, finding themselves in a certainsituation,glide fromagenuinely religiousattitude into the farmoreperipheraloneofasimpleprofessionof theirownconvictions,withoutevennoticingthistransition.HowmanyslipfromareverentattitudeofobediencetoGodintothesphereofmerelycorrectallegianceandpropriety!Theyslipfromthesphereofsincere sorrow into that of self-pity. They mix up the superficial emotionscausedbychildhoodmemorieswithtruereligiousemotion.Theypassfromthedeep stratum of self-donation to a person in need to the merely sportingenjoyment of being useful. There are women who pass from the sphere ofsacrificiallovetothatofmeresatisfactionoftheirmotherlyinstincts.Thoughawoman’scareforherhusbandmayhavebeeninthebeginninganexpressionofdevotedlove,itmaybecomeimperceptiblyafeelingofself-satisfactionbroughtonbytakingcareofsomeone,oritmayevenbecomeanoccasionfordisplayingdomestic talents. It is not the satisfaction as such which is detrimental todiscretio,butthefactofnotnoticingthatitissomethingsuperficialcomparedtothegenuine,initial,lovingsacrifice.Therearemenwho,withoutbeingawareofit,passfromthesphereofgenuineasceticismintothatofaself-disciplineakintothetrainingrequiredbyathletics.Othersabandongenuineapostolicactivityforthetaskofrecruitingmemberstothe“cause”oftheirownparty.It is a sign of true personality to distinguish the various levels of depth in

oneself andnot to slipunaware from thedepth to the surface inone’sattitudetoward a givengood.Yes, a true personality has such a sense of the differentlevelsinhimselfthatheapproachesagoodonlyatthedepthsuitabletoit;heisincapableof speakingofdeep thingswhilepreservingaperipheralattitude;hefeels the inner impossibility of shifting onto the peripheral plane those thingswhichbelongto thedepths.The indiscriminateman, in thissenseof theword,willalsofailtodistinguishthevariousstratainotherpersons;hewillsaythingsat thewrongmoment; hewill crudely laybare and force to the surface thingslyinginthedepthsoftheotherpersons.Suchmendesubstantializemanythingsbyspeakinginthewrongwayaboutthem,byrepeatingperipherallythingsthatwere genuinely spoken in the depths. When they are entrusted with theinnermost secrets of another, they do not receive this “word” in their owncorrespondingdepth,butletitdropintotheperipheryofmereloquacity.Onemustnot,however,interpretdiscretioasprerogativeofreservedmen,as

if theutteringofwhat lies in thedepthswere alreadydetrimental todiscretio,andasifexpansivepeoplewerealwaysindiscreet.Thequestionisnotwhetheraperson is reserved or expansive, but whether or not, in them, the level ofexpression and divulgence of an experience corresponds to the depths of theexperience.Menwhorelatetheirmostintimateaffairstoeveryone,whoconfidedeep things to insensitive and uncomprehending people, are indiscriminate inoursenseoftheword.Anadequatedivulgence,however,anopeningofoneselfinacorrespondingsituation, ispreciselyasignofdiscretio.Foritalsoimpliestheutteranceofthe“word”objectivelydemandedatthegivenmoment,insteadof leaving it in the darkness of silence. The discriminate, in our sense of theword, understand precisely the necessity of divulging exactly at the rightmomentwhatisthenthematic.Finally, thisdiscretio impliesasensefor thedifferentgradationswhichmay

exist in our relations to, or connections with, a certain good, especially thekingdomofGod.Thissenseispossessednaturallybymostpeopleinrespecttocertain spheres. Take, for instance, the building of a palace, let us say thePalazzoFarnese inRome, uponwhichmany artisans andworkmen aswell asgreat artists like Sangallo andMichelangelowere employed. The gradation intheirvariousrelationstotheessentialtheme—therealizationofaworkofart—shouldbeapparenttoeveryone,exceptthehopelesslyobtuse.Itisobviousthattheactivityoftheartistispenetratedwiththeobjectivelogosoftheworkofart,whiletheworkofthemasonisonlysuperficiallyincontactwithitsspirit.Theactivityofthemasonisnotinitselfqualitativelystampedwiththelogosoftheworkinquestion,sothatitcanbedistinguishedessentiallyfromthemasonryinthebuildingofaninferior,artisticallydefectivemonument.Inthebuildingofthe

Farnese Palace, it is true, this activity bears quite a different value because itserves something beautiful; while in the case of an artistically defectivemonument, itrepresentsanegativevalue,notinthemoralsenseofcourse,butinsofar as it contributes to the creation of something ugly. It is, of course,desirable for the mason to possess artistic understanding and rejoice in hisparticipationinthecreationofbeauty.Hisworkwillthenacquiresubjectivelyanewqualitythroughtheconsciousnessofservingavalue,andthisconsciousnesswillrenderitmorenoble.Butthisdoesnotalterthefactthatthisformofserviceto the objective value is farmore loosely linked to the good.And themasonmusthumblyadmitthattheartist’sserviceisboundtothevaluebyafardeeperandmoresignificantlink.Aswehavesaidabove,herethegradationisclearlyseenbyalmostanyone.In

certainother spheres,however, especially in the religiousone,manyhave lostthesenseofgradationintheserviceofthekingdomofGod.Ofcourse,allthatwedoshouldbesubjectivelytransformedintoservicetoGod.ButtheobjectivedistinctionswhichconsistinthekindofservicerenderedtothekingdomofGodshould not be effaced.Wemust possess the clear sense of how far a service,usefulinitselftothereignofGod,isobjectivelystampedwithitsseal,howfaritissacred,howmuchitapproachestheoriginalthemeofthereignofGod.Manypeoplehaveceased tobeawareof thedifference indegreeof service

betweentheorganizingofapoliticalpartyfoundedonCatholicprinciplesandanapostolate in behalf of the kingdom ofGod based on preaching and example.Manypeoplebelieve that the recruitingofmembers for aCatholic associationhas the same rank as the preaching of a homily. There aremany instances inwhich,forexample,apiousCatholicisadistinguishedscholarinsomeneutralscientific sphere, and thus, by his activity, gives evidence that there is nocontradiction between scientific research and the Catholic faith. His scientificactivitythusservesindirectlythekingdomofGod.Manywillplacethisactiononthesamescaleasthatofanapostolateexpressedinlife-longscholarlyworkinwardlypenetratedandfructifiedbythespiritoffaithandtheChurch.Thereareeven many people who do not clearly distinguish keeping the parish files inorderfromparticipationinHolyMass.TheynolongerunderstandtheessentialdifferencebetweenaCatholicassociationwithasacredaimandareligiousorderwhichisasacredentity.WeoftenhearthatallthisismeantforthegloryofGod,that it is all performed in a spirit of good intention, and that therefore it is alldivine service. Of course, everything can be “consecrated,” but this impliesmuch more than a good intention. It implies making room in oneself for thereception of grace and exposing one’s soul to the rays of Christ’s visage; theaccomplishment of all things not only for God but from the lived “I-Thou”

communion with Jesus, from the living membership in theMystical Body ofChrist,amembershipwhichattainsitssummitinalifethathasitssourcesintheholy Sacrifice of the Mass. And yet all this does not in any way efface theobjectivegradationsintherelationthatbindscontentandactivitytothereignofGod; itdoesnotalter theessenceof theservice, itsdegreeofproximity to themysterywhichitpossessesinitselfbecauseofitsowncontent.Theclearsenseofthisgreatscaleinthe“servicerenderedtoGod,”ascending

untilitreachestheuniqueserviceinspiritandtruth,theofferingofthesacrificewith Christ, through Christ, and in Christ—this sense is the indispensablepreconditionfortheconsecrationofallactivitieseveniftheyareonlyindirectlylinkedtothereignofGod.Themanwholacksthissense,inspiteofallhisgoodintentions,will run theriskofbeholding thesacred in the lightof theprofane,thesupernaturalinthelightofthemerelynatural.HewillevenattendtheholySacrificeoftheMassinanattitudeofmerelycorrectloyalty,substitutingfortheattitudeoftrue,reverentobediencetoGodandtheChurch;hewillnotbeabletodistinguish this act from a superficial and indirect service rendered to thekingdomofGod.Thiselementofdiscretiointhediscernmentofgradationsinrelationsisalsoa

markofpersonalityinitstruesense;withoutittherecanbenoorganiccontactwith the world of values, no formation of man through values, no truetransformationinChrist.This spirit ofdiscretio is found everywhere in theLiturgy. Its structure and

atmosphere clearly testify to this spirit, and themanwho lives in the Liturgygrowsorganicallyintothatspirit.LetusrecallthestructureoftheHolyMass.Beholdtheorganicunfoldingasit

prepares for participation in themystery. It is not a hurriedmarch toward thegreatsolemncentralmomentofConsecration.One isaware thatcertainstagesmustfirstbepassedthrough.FirsttheIntroibo,mountingwiththeConfiteortothealtaroftheLord,theconfrontationwithGod,theprayerfortheforgivenessofsins,andthenthecenteringoftheMassonthemysteryofthefeastoftheday,asexpressedintheIntroit.ThentheKyrie,thegreatsolemncryformercy;theadoringpraiseand thanksgivingoffered toGod in theGloria; theOrationwiththespecialallusion to themysteryof thefeastof theday; the illuminationandpreparationofourspiritthroughtheEpistleortheLesson.ThencomesthepraiseoftheGradualandtheAlleluia,whichrisesasanechototheEpistle;andthentheevenmoresolemnanddeepilluminationof thewordsofeternal lifeof theGospel.TheCredoresoundsasasolemnresponsetotherevelationcontainedinthewordsoftheLordthroughanexpresslyprofessedfaith.Allthisisanorganicpreparation, an ascension toward the mystery. Then follows the Offertory in

whichwegiveourselvesuptoChristinordertobecarriedbyHimandwithHimto theFather; the raisingof thebreadand thewine; and theLavabo,which isanother purification on a higher scale, performed alone this time by the priestdirectly on the threshold of the mystery. But we still stand in the world ofsymbols; it isstill thepriestas therepresentativeofChristwhoacts,whileweparticipateinhisact.As we approach the mystery more closely, we hear the sursum corda (the

elevationof theheart toGod).Whatadeepsenseof theentirelynewwhichisnowonthepointofbeginning,whataninnerelevationofourattitudetoanewscale isnowdemanded!ButbeforeChristenters intoourmidst toperformtheSacrificeoftheCross,thesolemnpraiseandthanksgivingforthemagnaliaDeimustresoundoncemoreinthePrefaceculminatinginthesongofpraiseoftheangels:Sanctus,Sanctus,Sanctus!Now the last veil drops, the authenticactiobegins,thecelebrationofthemysteryitself.First,theultimate,highestunfoldingof the consciousness of unity—the prayer for the holy Church, the pope, ourbishop,allChristians, the lovingglancedirectedtoourdearonesandall thosewhomwewant especially to carry in our prayers, the drawing of all into themystery,thegloriousvisionoftheCommunionofSaints.Andthen,theworldofsymbols and of human acts fades away: Christ Himself, our Head, sacrificesHimselftoHisheavenlyFather.And, every time, from this highest sacrifice of the love of Christ to His

heavenlyFather,thebloodofatonementstreamsintothisworldofsufferingandsin;intheplenitudeoflightfromtheineffablegloryofthisact,alldarknessandtwilight are once more illumined, and the entire world is drawn into thistransfiguration.Trulywebehold in theHolyMass theprimary imageof theentiredramatic

rhythmofbeing:stagesmustbe traversed, theremustbea“going-up,”andaninner preparation for the utterance of an objectively genuine “Word.” In theConsecration,intherealcomingofChrist,wealsobeholdtheprimalpatternofafull“now.”Herewelearntoknowthemomentchargedwithinnersignificance;herewheretimeandeternitymeet,weunderstandtheultimateessenceofthefull“now.”ButthefurtherdevelopmentoftheHolyMassisjustasorganicasthisascension to the holy mystery. After we have participated expressly in thesacrificeofChrist,whichreachesitsclimaxintheprayer“Peripsum,cumipsoet in ipso” (Through Him, with Him and in Him), the third part of the HolyMass, the sacrificialmeal, follows, solemnly initiated by the Pater noster, theLord’sPrayer.InthefirstpartofthePater,weoncemoreareinthemovementdirectedpurely to theglorificationofGod,whichuntilnowhasdominated theentiresacrificialact.InthesecondpartofthePater,weaskforthebreadoflife

andtheforgivenessofoursins,rememberingandacknowledgingthatreciprocallove betweenmen is the fundamental condition of unionwith God. Then theAgnusDei follows.We appeal to themercy of Christ and ask for that peacewhichtheworldcannotgive,whichishowevertheindispensableconditionforthe sacrificial meal with Christ. Through the kiss of peace, we achieve thedeepest preparation of our soul for the reception of theBodyof theLord, thedissolvingofallthatseparatesusandtheunfoldingofthelovewhichbindsusinChrist. Then comes the last confrontation with Christ, “Domine, non sumdignus” (Lord, I am not worthy). After this confrontation, the ineffablymysterious,lovingturningtousofChristisaccomplished;itisthetruereceptionofusintoHim,thebecomingonewithHim,thefulfillmentofthehighestunionoflovewithHim.ThespecificthemeoftheHolyMassisnowachieved.ButtheMassdoesnot

suddenlybreakoffhere.The sublimeprayersof thanksgiving follow, then theCommunion,achantofloveinwhichthesacramentoftheEucharistisilluminedbythespeciallightofthemysteryofthefeast.ThencomesthePostcommunion,askingforthespecialgraceofthefeastasaconsequenceoftheEucharistforourlife and our path toward eternity. It is only then that we hear the solemndismissal:“Ite,missaest”(Goforth, themassisended),andthe“Deogratias”(ThanksbetoGod).Andstillwelingerastherefollowstheblessingofthepriestforuswhoareabouttodepart,andtheblessingoftheLogosIncarnatedintheGospel, in the reading of the first verses of the most mysterious of all theGospels.WefindinthearchitectureoftheHolyMasstheprimalimageofthesensefor

the dramatic structure of a being, for its inner laws of development and thenecessityofpassing through theobjectivelypresentedstages.But thissenseofdramatic rhythm is alsopresented inmanydistinct elementsof theLiturgy, asforinstanceintheincensingofthealtarduringtheKyrieandtheOffertory,theincensingoftheGospelbook,aswellasintheblessingreceivedbythedeaconbeforethereadingoftheGospel.WealsofinditinthepurificationofthechaliceandtheablutionofthehandsafterCommunion,inthefactthattheinitialprayersarerecitedatthefootofthealtar,aswellasinmanyotherdetails.Thesearenotmere fortuitous creations of the rubrics, but the expression of the sense ofdifferentobjectivestagesandwhatmust takeplace ineachof thesebeforewedarepassontothenextone.Theyaretheveryembodimentofdiscretio.Wealsofindthisspiritofdiscretio inthewholestructureoftheBreviaryas

wellas in thearticulationof thevariousHours.Theyarealldominatedby theclearlyexpressedsenseoftherise,culminatingpoint,andaftermath,theorganicunfoldingofasingletheme.

This spirit is reflected above all in the ritual of baptismandof holyorders.Observe the distinct gradation of the various phases of baptism which in theearly ages of Christianity were also separate in time. The very fact that thereceptionofbaptismisprecededbycertainexorcismsisadeepandsignificantmanifestationofthisdiscrctio,andweseethisfirstofallinthedivisionsoftheexorcisms and symbols into three stages. The first is the stage of thecatechumens,thesecondthatoftheelectorcompetentes,andthethirdthatoftheneophytes,properlyspeaking.Theyarethethreestagesofinnerripeningonthepath leading to the reception of the sacrament itself. In each stage we find acorresponding exorcism. The separate symbols, acts, and prayers within thethree stages reflect in a unique fashion the ever-deepening preparation for thereceptionofthesacrament.Inthefirststagetherecomesafterthedialogue,withits deep, fundamental questions and answers, the threefold breathing(insuffiatio),thesignofthecrosstracedonthebrowandheart,thelayingonofhands,andthesaltplacedonthecatechumen’stongue.InthesecondstagethereistherecitationoftheSymboloffaithandthePaternoster,eachrecitedtogetherwith the priest,who lays the stole on the one to be baptized, thus introducinghim into theChurch. In the third stage there are the touchingof the earswithsaliva,while thepriestutters thewords:“Ephpheta!” (Open!), then thecastingoutof thedevil, and the anointingwithholyoil.Thenonly follows the actualbaptism.TheLiturgydeeplyexpressesthesenseofthesevariousstageswhicharetobe

objectivelypassedthroughbeforetheaccomplishmentofthesacrament.Thisisalso reflected in the fact that, though today even for the baptismof adults theentirebaptismalriteiscompressedinashortspaceoftime,thegradationoftheliturgical steps have been preserved intact. The candidate must pass through,thoughinareducedspaceoftime,thevariousstagesofthepathleadingtothesacramentofbaptism.The same is true of holy orders. There are seven different orders, still

separated in time even today, organically leading to the essential sacrament.Whatadiscretiointhegradationofpowersacquiredbythevariousorders!Howdistinctly is there expressed here also that element of discretio in which thedegreesofrelationshipwiththekingdomofGodareclearlydistinguishedinthevariousactsdirectedtowardGod.ThedivineserviceofthereadingoftheEpistlecanbeperformedbyonewhoisstillonlyasubdeacon;thedivineserviceofthereadingoftheGospelandthepreachingofasermonisopenonlytothedeacon.Whereasthelatter isallowedtodistributeholyCommunion,thepriestaloneisallowed—indeed, he alone has the power—to offer the holy Sacrifice of theMass.

This element of discretio was also expressed in the now extinct regulationconcerning catechumens who were allowed to attend only the forepart of theMass—before the beginning of the Offertory. Here we clearly distinguish thegradations in the closeness to God, the degrees of sacredness in the differentkinds of divine service. As long as it was only theWord of God which wascommunicated,aslongastheapproachtoGodwasestablishedonlythroughthenatural spiritual faculties, the catechumens could remain in Church. But onlyafterbaptismweretheyadmittedtoparticipationinthemysteryproper,inwhichChrist Himself is present; only then could they take part in the substantial,ontologicalcontactwithGodthroughtheEucharist.ForonlythroughbaptismisthisontologicallinkwithChristprovided,thatlinkwhichpermitsusactuallytoparticipateasmembersinthesacrificeoftheHead.This discretio is also clearly reflected in the distinction within the Liturgy

betweenthesacramentsandsacramentals.Thewhollynewdegreeofsacrednesspossessed by the sacraments as compared with the sacramentals is clearlyexpressed throughout the Liturgy. Both are forms of divine service, both aredestinedtoglorifyGod,yettheyaredistinctlyseparateinsofarastheirobjectivelink with God is concerned. And how deeply is the entire Liturgy penetratedwiththesenseofthedepthofthelevelatwhichsomethingmustbeperformed.Its atmosphere of ultimate depth and of the presence of God, its profoundlysacredspirit,entirelyirradiatedbytheFaceofChrist,obviatesthedangerofourslippingonto theperipheral level sooftenpresentedbynon-liturgical formsofdevotion.EverythingintheLiturgy,eventhesinging,isformedbythespiritofChrist.

What a world of ultimate greatness and truth, towering high above all pettypredilectionsandentanglements,disclosesitselfinthesolemnlyuttered“Deusinadjutoriummeumintende”(OGod,cometomyassistance)!Itdrawsusintothesacredrealmwherethereisnoplaceforanythingprofane.Andletusrecall,ontheotherhand,theswampoftrivialityandsentimentality

intowhich certainmodern religious hymns sink even though full of good andpious intentions. These hymns actually invite the faithful to drop into thesuperficial;theyleadtheoutsiderastray,forinsteadofofferinghimthetrueFaceof Christ, as revealed in the Liturgy, they falsify it through a sugarysentimentality. Instead of drawing us out of our narrowness into the puremysteriousatmosphereof theKingofEternalGlory, insteadofrevealingtoustheentiresweetnessofHisbeauty,themysterioussplendorofthe“fairestofthechildren of men,” they lead us into a world of sentimentality and Philistinenarrownessrepulsiveevenfromthenaturalpointofview.Manyhymnsinducethefaithfultoabandontheleveltowhichtheyhavegenuinelyandvalidlymoved

by a deep religious experience, and to find refuge in the sphere of merechildhood memories; or else they incite to a profession of feelings of mereallegiance such as are typical of any Fourth of July gathering. This is notprimarily anaestheticquestion; it is, aboveall, aquestionofwhetherornot ahymn reflects the spirit of Christ, whether or not it is penetratedwith a trulysacred atmosphere; it is a question of the level to which it leads us inwardlywhenwefollowitsspirit.IndeeditwouldbetoonaivetobelievethatthespiritofChristisalwaystrulyreflectedineverythingwhichhasbeencomposedwiththeintentionofedifyingandisnothereticalorimmoral.LetusalsorecallhowmanypeoplecelebrateChristmasinanatmosphereof

pleasantchildhoodmemories,withtheburninglightsoftheChristmastree,themutual gifts, and so on. Such an atmosphere may be both delightful andcharmingwhenitisfreeofsentimentality.Butitisremovedbyadeepgulffromthesphereofsupernaturalsolemnityandmajesty,fromtherealmofthemysteryoftheIncarnationasmarkedbytheInvitatoriumPsalmofChristmasMatins.Inthe one case we find amiable harmlessness, in the other we behold adoringreverencebeforean inscrutablemystery. In the formercasewe run the riskofconsidering the birth of the God-man in a childish or harmless spirit, oftransposingasublimemysteryoffaithintothesphereofpurelyhumanpoetry.Inthelatter,asintheIntroitoftheMassatdawnonChristmasDay,weentertheworldoflight:“Luxfulgebithodiesupernos:quianatusestnobisDominus:etvocabiturAdmirabilis,Deus,Princepspacis,Paterfuturisaeculi:cujusregninoneritfinis”(Alightshallshineuponusthisday:fortheLordisborntous:andHeshallbecalledWonderful,God,thePrinceofPeace,theFatheroftheworldtocome:ofwhosereignthereshallbenoend).AndwhatagulfbetweentheLitanyofthemostSacredHeartofJesus,formed

bythespiritof theLiturgy,and themodernhymns to theSacredHeart! In theinvocations of the Litany, as well as in theOffice of the Feast of the SacredHeart,the“mysteryoftheIncarnation”andthe“mysteryofLove”arerevealed:“Cor Jesu, in quo habitat omnis plenitudo divinitatis! Cor Jesu, in quo suntomnesthesaurisapientiaeetscientiae!CorJesu,decuiusplenitudineomnesnosaccepimus!”(HeartofJesus,inwhichdwellethallthefullnessofdivinity!HeartofJesus,inwhicharealltherichesofwisdomandknowledge!HeartofJesus,ofwhose fullness we have all received!). What a sublime, mysterious world ofdivine love envelops these words! How they feed on the mysteries ofRevelation! But in the modern hymns, the Heart of Jesus is stripped of themysteryofHisdivineandhumannature inone person, and is considered inapurelynatural light; it isnotevencontemplated inanalogy toanaturallygreatand noble heart, but to a sentimental, sugary little human heart. Truly, in the

Litany, something of theworld of theGod-man is disclosed to us, but in themodernhymns,thisworldisclosedtooureyes;itisreplacedbyaworldwhichisunworthyevenfromthenaturalpointofview.InthepietywhichisnotformedbytheLiturgy,theweightiseasilyshiftedto

thatwhichisfar lessdirectlylinkedtoGod;it isshiftedfromthecenter totheperiphery.Formany,attendanceatMaydevotionsor rosarydevotionsappearsasimportantasattendanceattheHolyMassonweekdays.Andevenwhentheydo not place them theoretically on the same scale, they actually give theirpreferencetothedevotions.Yes,manyprefertoreciteduringMassaprayerofdevotiontoSt.JosephorSt.Anthony.Formany,inthemonthofMay,devotiontoMaryovershadowsEastertime.ForthemthisdevotiontoMarystampsthedayfarmorethandoestheEasterCycle.Formany,SolemnBenedictionappearsascentral as theMass. Formany, the visit to a famous place of pilgrimage is amoresolemncontactwiththesupernaturalthanthatobtainedbyparticipatingintheholySacrifice.Theytrembleinawefarmoreintouchingarelicthaninthepreparation during which we tread before the Lord’s altar. The man who isformedbytheLiturgypossesses,onthecontrary,thediscretiowhichmakeshimrecognizethedegreesofclosenesstomystery,distinguishingthemevenwithinthe frame of the divine cult. He will fully affirm the venerable non-liturgicalformsofpiety;hewillbefullyawareofthecharmwhichbelongstotheminthatthey are secondary branches of the primordial; but hewill see and experiencethemintheirrightplacewhereobjectivelytheystand.TheLiturgyteachesustoputeverythinginitsrightplaceintherealmofGod;

itbestowsonusthatdiscretioinitsthreedimensions,evenregardingthenaturalorder, throughwhich our life becomes real and genuine, andwe become truepersonalities.AtheoreticalhandlingoftheLiturgy,ortheturningoftheLiturgyintoatopicofresearchwillnotleadustothisformation.ItcanbehadonlybythetruelifeintheLiturgy,itsactualaccomplishment,theinnerformationofthespiritasexpressedinthemonasticLaudsofMonday:

ChristusquenobissitcibusPotusquenostersitfidesLaetibibamussobriamebrietatemSpiritus.

ChristHimselfforfoodbegivenFaithbecomethecupofheavenOutofwhichthejoyisquaff’dOftheSpirit’ssoberingdraught.

CHAPTERNINE

TheSpiritofContinuityintheLiturgy

ONE OF THE DEEPEST andessentialmarksofmanasaspiritualpersonishiscontinuity.Thismeansnotonlythefacultyofrememberingthepast,oflookingback on what we have formerly known and experienced, but also the fact ofknowingoneselftobeonethroughthestreamoftimeandofmomentsfilledwiththemostvariedcontents. Itmeans thatmanpossessesnotonlyone stratumofexperience, the actual “here andnow”which embracesonly a limited content,butthathecanretainonadeepersuperactualstratumtheknowledgeoffactsandvalues,andtheresponsetothem.Continuityisapresuppositionforbeingfullyaperson, for thedevelopment of a person, for the richworld that a personmayembody,aswellasforallresponsibility.Ifamanlivedonlyseparatemomentswithoutanylinkbetweenthem,ifhedidnotknowhimselfasthesamebeinginthepastandpresent,ifallthatheexperiencedandaccomplished,aswellasallthatwas revealed tohim, sankback intonothingnessbefore theactual contactwithanew“now,”hewouldbeonlyabundleofdisconnectedexperiences.Hewouldbedeprivedof thedimensionofdepth, andhewould lack the essentialelementofbeingaperson,anawakenedbeing.Thepowerofcontinuity,likefreedom,isthemarkofeverymanasaspiritual

person,butthedegreeofitsunfoldingmaybeextremelydifferent.There are unconscious men, always completely absorbed in the present

moment.Whathashappened to themin thepast,whatmovedandfilled them,fadesawayassoonasanew,strongimpressiontakespossessionofthem.Theyarecapableoffeelingthesestrongimpressions,butthesearenotrootedinthem,theydonotbecometheirunalterablepossessionandabackgroundagainstwhichnew impressions may stand out. In extreme cases, their impressions arejuxtaposedwithoutorderandselection.Thepresentalwaysdominatesthepast,even when the content of the present is far more insignificant and mediocre.These people glide through life without developing from their contact withvaluesandtheirexperienceofjoysandsorrows.Whentheirattentionisdrawnto

theirdefects,theyadmitthemforthemomentbutinthenextmomenteverythingis engulfed again. Such men are not really awake in spite of the force andvivacityoftheirimpressions.Theydonotunderstandinparticularthatitisnotenough to recognize at a given moment a principal truth, only to let it beengulfed by a succeeding one. They do not understand that it is necessary toretainthistruthonceandforallandtoconfrontwithitallnewexperiences.Theyfail to understand that each value disclosed to them demands not only amomentaryaffirmation,butthatinadditionitdemandsasuperactualaffirmationsothatitmaybecomeameasureforallthatlifefurtheroffers.Insuchpeople,itis the advantage of intensity and power, which the present, actual experiencepossessesoverthepast,thatturnsthescale,andnottheheightofthevalueandthe inner meaning and content of the experience. These men are dominatedmostlyby“fashion”;whatis“intheair”atthepresentmomentintheirnarrowerandlargersurroundingsconquersthemeasily.Besidesthistypeofextremediscontinuity,wefindanothertypeofmanwhois

accessibletodeepexperiences,forwhomthetruthsandvaluesdisclosedtohimhavebecomeadurablepossession,butwhodoesnotresisttheonrushofintensenewimpressions; theinnercontentaccumulatedinthepastdoesnotserveasameasure for thesenew impressions.These are thepeoplewhodonot letwhattheypossessinthedepthoftheirsoulbecometheprincipleofformationofthepresent situation. Theymay love another human beingwith a great and deeplove,andbefaithfultothatperson.Butwhenpowerfulnewimpressionsinvadethem, they let themselves be dominated and filled by them; the love whichdwellswithintheirdepthsis“forgotten”aslongasthenewimpressionlasts,andthisindwellinglovedoesnotdominateandformthenewsituationfromwithin.However,ifthecircumstancesappealonceagaintotheirlove,whenthebelovedis once againwith them, and nothing draws them into the periphery, the lovewhichlivesintheirdepthscomesoutagain.Here again, the power of the present and the freshness and power of new,

unusual experiences exercise toogreat an influence.Thesepersons also fail togive to acknowledged values and truths the full response due to them, to dojustice,intheirlives,totheessenceoftruthandtheagelessunfadingsplendorofvalues. The man with a spirit of continuity, on the contrary, maintainssuperactually all truths and values. He observes fully the response-to-valueattitude;hepossessesacompleteunderstandingoftherealmofvaluesandtheirdemands, he fully penetrates them; thus the values he has grasped andmaintained become the natural background againstwhich all new impressionsstand out; not only do they arise against this background, but also theircompatibilitywithitmustbeproved.Theenchantmentandglamourofnovelty

haveaslittleholdonthemanwithasenseofcontinuityasmerehabithas.Thefamiliar and customary cease to influence him as soon as it is discovered asvalueless.Thenew,thefreshlyexperienced,willnotexerciseanyattractiononhimifit isacknowledgedtobewithoutvalue.Andevenifthesegoodsarenotvalueless, but belong to a sphere of goods which has been “surpassed”objectively by the higher goods he already possesses, he will not be chaineddownbytheminspiteofalltheiractuality.Justasthelesservaluewillrecedeinhimof itselfbeforeagreatervalue,evenso thenew lesservaluewillhavenoadvantageoverthegreatervaluealreadypossessed.Themanwithoutasenseofcontinuityfailsalso tounderstandcontritionfor

wrongscommitted in thepastand thenecessityofexpresslyrevokingawrongattitude of the past, of asking the forgiveness of those he has wounded, ofexpresslycorrectingpasterrors.Hebelievesthatallthisbelongstothepast,thatif he behaves righteously in the present and commits no more errors, theessentialhasbeenachieved.Thequestionofhowmucha thingbelongs to thepastortothepresentplaysanexcessiveroleinhislife.Themanwith the spirit of continuity, on the contrary, understands that the

disharmonycausedbyawrongoramistakeinregardtofundamentaltruthsdoesnotceasetoexistevenwhenthewrongattitudeandtheerrorbelongtothepast.Itisobviousthatcontinuityisanessentialtraitoftruepersonality.Forwithout

full continuity there can be no inner unity of the person, no real growth,abundance, genuine contactwith the objective logos, complete unionwith therealmofvalues,orthepossibilityofbeinginnerlystampedwithitsseal.Withoutcontinuity, there is no real communion with persons, no real knowledge,faithfulness,trustworthiness,ortruehappiness.Foreveryrealhappinessimpliesprecisely retainingwhat ishidden in thedepthsalongwith theactualityof thepresent moment. In continuity, man already anticipates a part of eternity.Continuity reflects the situation of eternity, an eternal “now” in which all iscontained, inwhichwe shall neverbeparted from the lived, complete contactwiththeplenitudeofvalueswhichisinGod,andinwhichtheresponse-to-valuewill never be interrupted. Continuity is, moreover, a special condition of thetransformationinChrist.WhatistheuseofperceivingthecallofGodifwedonotretainit insuchfashionthat itbecomestheformingelementofourlife?IfweletourselvesbesodominatedbytheimpressionsofthefleetingmomentthatChristdoesnotdetermineourattitudeinlifeanddoesnotimpressHismarkonit,weshallneverbetransformed,eventhoughoursoulisfilledwithGodaslongasweareinchurch.Theorganicdevelopmentofdivinelifewithinus,inwhichweareallowedto

participate through baptism, which attains its full personal reality in sanctity,

necessarilypresupposescontinuity.IfChristmustbecomethe“form”ofoursoulevenasthesoulisthe“form”ofourbody,oureyesmustbesuperactuallyfixedon God. In everymoment of our life, Christ must be the cornerstone againstwhich all that is contrary to God must be shattered. He must be the light inwhicheverythingisseenandknown,themeasurewhichdetermineswhetherornotathingshouldhaveaplaceinourlife.Withoutcontinuitythereisnoorganicripening of the person, no growth, no ascension; life remains a series ofbeginnings,aperpetualdawn.ThemanwithnosenseofcontinuitydeniesGodthe response to His eternal unchangeableness, to the fact that every momentbelongs toGod.He ignores the fact thatacontinuousvalue-response isdue toGod, that each situation in lifemust be confrontedwithGod, and that all ourattitudes towardcreaturesand theproblemsof lifemust floworganically fromthis response. Here too, as in awakenedness, it is true that the more a manpossessescontinuity,themoreheexistsasaperson.Amanwholacksthespiritofcontinuityescapesourgrasp,his“consistency”

is,as itwere,alwayschanging.Wetouchhisdepthsatonetime,weexchangewithhimamutualglanceoflove,wespeaktohima“valid”word,andhespeaksittous;atanothertime,astrangerstandsbeforeus,everythingisforgotten,wegraspatthevoidwhenwetrytotakeholdofhim.Continuityisthefoundationofallfaithfulness:faithfulnesstoGod,faithfulnesstooneselfandfaithfulnesstothe human beingswhomwe love.Without it, there is no true communion. Incontinuity, thepersondoes justice to the innerunityandconsistencyofbeing,andparticipatesinthemhimself.The Liturgy, more than anything else, is penetrated with the spirit of

continuity,anddispensesthisspirittothosewholiveinit.Thedailyrepetitionofthe holy Sacrifice of the Mass and the Hours is a specific expression ofcontinuity, of the sense of the necessity for always sacrificing to God, whocontainsallvalues,soastopraiseandthankHim.ThefrequentrepetitionsintheLiturgy, which certain people consider unnecessary and wearisome, testifyprecisely to this continuity. The Gloria Patri (Glory be to the Father) mustaccompanyeachPsalmbecauseourprayermustagainandagainturnexpresslyto the mystery of mysteries, the Trinity; the superactually existent adorationmustbeactualizedanew.Dueaccount ishere rendered toGod,who isalwaysequallynew,equallysignificant,everdemandingworship,love,adoration.Howoftenisthe“Deusinadjutoriummeumintende”(OGod,cometomyassistance)repeated!Whataspiritofcontinuityintheawarenessthatthissupplicationis,ateverymoment,timely!HowoftendoestheConfiteorreturn!TheCredowhichisso frequently repeatedmanifests a sense of the necessity for continuity in ourfaith.Thiscontinuallyrenewedrealizingofrevelationeducatesusincontinuity.

HowoftenistheAlleluiarepeated,andtheHodieofChristmas!IntheLiturgy,weareimmersedintheworldofeternitywherethereisnoroomforthepowerofthe habitual or the sensationally new. The unfading splendor ofGod’s eternalbeauty and holiness, the eternally new sweetness of the God-man are alwaysequallytimely,alwaysequallythematic.Again, what an expression of continuity in the recurrent rhythm of the

liturgicalyear!EveryyearthereisthesameunfoldingoflonginginAdvent,thesamerejoicingand thanksgivingatChristmas, thesame transfiguredexultationat Easter! What a spirit of continuity in the fact that a saint who lived twothousandyearsagoisveneratedtodayasmuchasarecentlycanonizedone!Inthiswe see that the same response is eternallydue to themagnaliaDei in thesaints, thatwemustmaintainthisresponse, that itmustbenotonlyaresponseutteredonce,but an abidingone.Theholinessof amartyrwho livedeighteenhundredyearsagoistodayasmuchamotiveofjoy,thanksgiving,andpraiseastheholinessofSt.Thérèseof theChildJesus,wholivedinourowntime.Thegradationofthefeastsofsaintsisdeterminedbytheimportanceofthesaint,orbyhisroleintheworkofsalvation,butneverbythetimewhichseparateshimfromus.Theperennialactualityof themartyrdomofSt.Stephen,ofSt.Paul’sconversion,oftheliberationofSt.Peter,whichwecelebrateeachyearwithanundiminishedjoy,isatriumphantaffirmationofthetimelesssignificanceofallthat is a true value. In the Liturgy there truly breathes the spirit of God “forwhomathousandyearsareasoneday.”Whatacontinuityinthefirmlymoldedformsofalltheprayerswhichweconstantlyrepeat!ItisnotnecessaryforustospeaknewwordstoGod,butonlytomaintaintheobjectivelyadequate,“valid”wordintheprayeroftheChurchandtoparticipateinitalwaysmoredeeplyandoriginally.ThustheLiturgyitselfisagreatactualizationofcontinuity,aparticipationin

theadoring loveof theSonforHisheavenlyFatherwhichalwaysremains thesame. Themanwho lives in the Liturgy acquires the spirit of continuity; hisrelationsalsowillbecomecontinuouswithalltruevalueswhichspeaktousofGod’sglory; so alsohis relationswithothermen, the community, knowledge,theworldofbeauty,nature,andart.Through continuity is achieved the true simplicity of the person, which in

spite of all differentiations manifests ultimate unity because it maintains thedeepestandcrowningvalue-response,theresponsetoGod,whichformsalltheothervalue-responses. In spiteof its richness and inexhaustibledifferentiation,the Liturgy is filled with this simplicity. The man formed by the Liturgy issimplebecausehelivesfromGodandperformseverythinginGod,becauseheperformseverythingthroughChrist,withChrist,andinChrist.Heisnolonger

underthespellofthepresentmoment,ofwhateverisnew;thecharmofnoveltyhas lost itspower todistractandscatterhim.Overhis life iswritten“Christusheri,hodie,etinsaecula”(Christyesterday,today,andforever).

CHAPTERTEN

TheOrganicElementintheLiturgy

IT IS WITH satisfactionthatwefrequentlyencounterinourdaysalongingfortheorganicanda revulsionagainstall that isartificial, superimposed from theoutside, or merely arbitrary. Unfortunately, this longing for the organic oftenleadstocertaindeviations,suchasadeificationofthevitalandadistrustofthespiritual in man. The spirit is held responsible for all that is artificial. Thislonginghasledtothecultofthesubconsciousandtoadisdainfortheconscious.Allthattakesplaceofitself,withoutthecooperationoffreedom,isemphasizedinman.Thesedeviationsarebasedona falseantithesisof theorganicand theinorganic. The true essence of the organic is an all-pervading fullness ofmeaning. It has two opposites: themechanical, deprived of meaning; and theartificial,whichhasameaning-content,butissuperimposedfromtheoutside.Amere sum of people is a mechanical structure, deprived of meaning. Anassociation, suchasacorporation,hasacontentofmeaning,but thishasbeensuperimposed from the outside, and has given rise to an artificial structure.Afamily,onthecontrary,isanorganicstructurebecauseitisacommunityformedfromwithinandoriginatingfromwhatiscentralinman.Amachinepossessesacontentofmeaning,butisanartificialstructure.Aworkofart,onthecontrary,is an organic structure. The sphere of the mechanical is dominated by thecategories of quantity, and mere juxtaposition. The sphere of the organic isdominated by the interpenetration of the parts. In the artificial, in spite of themeaningimposedfromtheoutsideandakindofinterpenetrationoftheparts,thejuxtapositionremains.Themoreorganicastructure,thesimpleritisinspiteofitsdifferentiationandcontentofmeaning.Themoreinorganicitis,themoreitssimplicitymeanspoverty.Theorganism,fromwhichtheword“organic”originates,isatypicalexample

ofanorganicunitybuiltupfromaninnercenterofmeaning;butitisnotbyanymeanstheultimatepatternoftheorganic.Thespiritualpersonassuchisaunityfarmorepenetratedwithmeaning,andfarmoredifferentiated;yet itembodies

this principle of interpenetration to such an extent that it is truly simple. Thespiritualpersonasawholeisfarmorecontainedinhisattitudesandactsthantheorganisminitsmembersandorgans.Byvirtueofhisbeingconscious,capableofknowledgeandmeaningful responses, the spiritualperson is farmore filledwith meaning than a mere organism. His contact with being, his capacity topenetrateit,toparticipateinitspirituallyandpossessitthroughknowledge,hisconscious touchingofvalueeven in thehumblest response-to-valuebelong farmoretoorganicstructurethandoesthebrutalcasualcontactbetweenthelivingorganismandthesurroundingworld.Thespiritualpersonreachesthesummitoftheorganic,thenon-artificial,inthefree“Yes”ofthesanctionedvalue-response,in the explicit, comprehending penetration of value, in the ultimate concertingwithitsinnerrhythm.Inthesanctionedresponse-to-valuetherealgivingofselfis first reached, for only here does the conscious center of the person, fullyawake,conformitselftothevalue.Thewayinwhichthevaluetouchesourspiritandengendersouranswering“Yes,”aboveall insanctionedlove,isorganicinthehighestdegree,farremovedfromthemechanicalandartificialinthewholenaturalorder.Theworldoftheartificialpresupposes,ofcourse,aspiritualperson.Innature,

there isonly themechanicaland theorganic, thatwhich ispoor inmeaningorfilledwithmeaning fromwithin. Onlyman as a spiritual person can create aunity themeaningofwhichhasbeensuperimposedfromtheoutside,as in thecaseofallfabricatedobjects,andespeciallythemachine.Butthoughthespiritisthepresuppositionofthemachine,andnothingartificialcanbeproducedbylifealone, the spirit itself is that which is the most un-artificial of all. All theessential,centralattitudesof thepersonarespecificallyorganic;organic too intheirmeaningfulspringingintoexistence,especiallyinthecaseoflove.Butthewill also, as such, is something organic, and responds to a fact possessing avaluewitha “Thou shalt exist!”Aconsiderablepartofwhat is createdby theperson is also specifically organic—all the assertions of real knowledge, allgenuineworksofart,andallculture.Onlyarelativelyrestrictedrealmisinorganic,suchasthesphereoftechnique

inthebroadestsenseoftheword,civilization,certaincommunitystructuressuchasclubs,andsoforth.Yetthisartificialcharacterdoesnotrepresentadisvalue,butonlyaninferiorvalue,atalowerlevelwithrespecttotheorganic,justasthemechanical in inorganicnature isnotadisvalue. In itsownrealmtheartificialcharacterislegitimate.The definite disvalue of the artificial begins only at that point where it is

introducedintoaspherewhichisorganicinitsmeaningandessence.Thus,forinstance,whenweattempt to“produce”extraneously inourselvesa joywhich

mustoriginatespontaneously,whichmustbe“generated”throughthecontactofour spiritwith the value. If ourwill commands an action, this is the adequateway for the springing into existence of the action. But when our will“commands” love insteadofseekingonly toremove theobstacleswhich lie initsway,whenwecommandloveinsteadofopeningourselvestothevalueofthebelovedandseekingtoapproachthepersonfromwithininordertoallowlovetoarise in us organically, then our attitude is inorganic. This does not mean,however, thatwemust notdesire to loveGod and our neighbor.Our soul, ofcourse,mustbe constantly filledwith thisdesire,butwemustunderstand thatthepathbywhichthisaimmaybetrulyattainedisaroundaboutway.Thiswayisthenormalonedemandedbythemeaningoflove.Webehaveinorganicallyif,inafitofimpatienceandoverestimationofourwillpower,weseektostimulatelovedirectly,asonestimulatesagestureoranaction.Theso-calledactsoflove,which are “produced” by force, are inorganic acts far removed from genuinelovewhich is “generated” in us.Wemust humbly admit that the greatest andmostimportantfunctionofourwillconsistsinaveryindirectpreparationofthegroundoflove.Wheneverweviolatediscretioandrefusetoobeytheinnerlawsofdevelopment,andattemptto“make”somethingfromoutsidewiththehelpofourwill,ourattitudeisinorganic,artificialinthesenseofanexplicitdisvalue.Aspecifically typicalexampleof thenegative, inorganicattitude is found in

thatofsomewomenwholongforachildbefore theylongforahusband.It isoutoftheloveforthehusbandthatthelongingforachildorganicallyarises,asthelongingfor thehighestsymbolof theunityofhusbandandwife.Todesirethisfruitof theunityof lovewithout thisunity itselfshowsa lackofdiscretioandrevealsthefactthatoneartificiallyplacesforemostanattitudewhichmustorganicallyfollow,andnotprecede,theotherone.Theabsenceof the longingforachild inmarriage, therejoicingevenin the

factthatonehasremainedchildlessinmarriage,isalsoaninorganicattitude,forit breaks off the deeplymeaningful andmysterious link between love and thecomingofanewhumanbeingintotheworld.Itisaspecificmarkofthetruepersonalitythateverythinginhimtakesplace

inanorganicmanner,inthecontactofhisspiritwithvalues.Hisjoy,hislove,arebegottenorganically;hissingleacts,suchashisactsofthanksgiving,praise,and glorification, grow organically out of this inner plenitude; his attitude ineach situation originates organically fromhis basic attitude; his ascension andripeningtowardsanctity,organicallygrowingoutofthisbasicattitude,penetrateallthespheresofhisperson.Thewaytotruepersonalitydoesnotleadthroughtheformationofatechnique

of the will, a decomposition of life into a series of separate, cramped acts, a

partitioning of our relations with God into momentary, inorganically linked,quantitativelymultiplied little sacrifices, renunciations, appealing glances, andintentions. It does not lead through a petty decomposition of God’sCommandments into innumerable rulesdominatingeverysituation in life fromthe outside. The way to true personality leads rather through the opening ofoneselfinthedepths,theexposingofoneselftothesunofGod;itmeansbeingfilledwith joyby thegloryofGod, longing toseeand toknowoneself inHislight,inconfrontationwithHim.ThispathleadsthroughaloveenkindledbythedivinebeautyofChrist,alovewhichgivesardorandpowertoone’swilltowalkinthewaysoftheLord.Itimpliesmakingroominoneselfforthelifeimplantedinusbybaptism,givingGodtheopportunitytospeakinus,“watching”beforethe Lord. Itmeans especially the clear understanding that we are impotent toformChristinoursoulbyourownefforts,butthattheLordmusttransformus;thatwecannotsaveoursoulbyourownpower,butonlybythepowerofChrist.Itrequiresprayerfortherightthoughtsanddecisions,prayerforlove,graspingthefact thatourtaskisonlyafreecooperationwithgrace, lettingourselvesbetransformedbyGod.Thewaytotruepersonalityisnotthroughtheapplicationofanumberofpedagogicalrulestoourownperson,anumberofactswhicharenotaccomplishedfortheirownsakebutonlyasameansforadeterminedaim.What is necessary is the growing into God through value-responses valid inthemselves,demandedassuch,andnotintendedasmeans.ItisalongthispaththattheLiturgyleadsus.Inoppositiontocertainformsof

extra-liturgicalpiety,inwhichtransformationissoughtthroughtheformationofatechniqueofthewill,theLiturgyunfoldsbeforeourspiritualeyesthegloryofthe Lord. In the experience of the liturgical year, the Liturgy reveals the trueFaceofChristinitsineffablemysteriousbeauty;inallitssymbolsitenvelopsuswiththeairofthesupernatural;initschantsitimmersesusintheatmosphereofacontinualepiphanyoftheLord;andintheunionofourspiritwiththisworld,theLiturgyawakensinusholyloveandjoy,holy longing,andthe immovablewilltoserveGodineverything.Inother formsofpiety, amilitaryandhencemechanicaldiscipline imposed

onlifedividesthedayintoinnumerableactsofthewillandintoasuccessionofdeliberateemotions.Throughaseriesofseparateactsfromwithout,having,asitwere, a kind of auto-suggestive character, our life is transformed according tothisdiscipline.TheLiturgy,onthecontrary,placesuppermostthefundamentalattitudetoGodandtheenduringbeingofman;andit isfromthisfundamentalattitudethattheseparateactsmustgroworganically.Certainformsofasceticismregardtheblossomingofthesupernaturalasconditionedbyaforcedcrushingofnature, by the application of a stoic indifference to all earthly goods. On the

contrary,theLiturgyisorganicallylinkedtoournature,andleadsusbyorganicdegreesoftransformationtowardthesupernatural.IntheLiturgy,too,ofcourse,wediewithChristinordertoarisewithHim;intheLiturgy,too,wedietotheworld inorder to live toGod;but thisdying isanorganicprocess: itdoesnotmeanakillingoffandaforceddenialofnature,anartificialbenumbing,butaninner emptying of oneself for God. This way of linking nature with thesupernatural is precisely typical of thedistinctionbetween theorganic and theinorganicpathofthetransformationinChrist.Anexampleofthisistheattitudetowardsufferinginprayer.WhenSt.TeresaaskedGodforsufferinginordertobe still more closely linked with the suffering of Christ, this was an organicconsequenceofthedegreeofhercommunionwithGodandthespecialgracesinwhich she participated. Her prayer is therefore true, valid, and of a sublimegreatness.ButifwewantedtobeginourtransformationandourconformingtoChrist by asking for suffering, thiswould be an inorganic, forced, and untrueattitude.Thiswouldbe to behave as ifwehadnonature.Theorganicway inprayingtoGodistoaskHimtoprotectusfromsufferingsandordealsifitpleaseHisholywill todoso;but if inHisdivineprovidenceGodchoosestosendussufferings,weshouldaskHimtogiveusthestrengthtobeartheminthespiritofChrist.SuchpreciselyaretheprayersoftheLiturgy.IntheLitanyofAllSaintsonHolySaturday,wepray:“Apeste,fameetbello,

libera nos, Domine” (From plague, famine, andwar, deliver us, O Lord); “Afulgureettempestate,liberanos,Domine”(Fromlightningandtempest,deliverus,OLord).In many petitions we ask for the turning away of earthly evils. Thus, for

instance,intheprayeroftheNineteenthSundayafterPentecost:“AlmightyandmercifulGod,inThygoodnessputfarfromusallthatmayworkusharm:thatalert alike inmindandbody,wemay readilydevoteourselves to thedoingofThy holywill.” Even in the Canon of theMass, in the prayer after the Paternoster,wepray:“Liberanos,quaesumus,Domine,abomnibusmalis,praeteritis,praesentibus, et futuris” (Deliverus,webeseechThee,OLord, fromall evils,past,present,andtocome).CertainvotiveMassesarealsointendedtoavertearthlyevils,asforinstance

the Masses for the sick and for pilgrims and travelers. In the “OccasionalPrayers,” likewise,we find such petitions for the averting of evil,while otherprayersaskforthegracetoacceptintherightspiritwhateverissentbyGod.InmanyformsofpietywhichhavenotoriginatedinthespiritoftheLiturgy,

theaccent isplacedonseparateelements,and there isanarbitrary isolationofcertainreligiousattitudes,as, for instance,anasceticattitude toward thegoodsreceived fromGod, theFather ofLights—anattitudewhichoftenneglects the

value-response of gratitude and acceptancewhich is due for these goods. Thegreatdangerofbeinglostincreatedgoods,adangerimpliedinourfallennature,isstressedsomuchthateverysituationinwhichacreatedgoodisgrantedusisconsideredanoccasionforasceticism.ThusitisrecommendedthatwecloseoureyesbeforeabeautifullandscapeandtakeadvantageofthisoccasiontoofferasacrificetoGod;thisattitudeisrecommendedinsteadofthedueresponsetotheglory of God revealed in this creation—a response of joy and enthusiasm ofseekingGod in thisbeauty, and inwardly joining in theobjectivepraise risingfromthisbeautytowardGod.Inothercases,itisrecommendedthatweinquireoneveryoccasion:“Ofwhat

useisthisformysalvation?”ThisquestionmustnaturallybedistinguishedfromtheoneaskedbySt.Aloysius:“Quidhocadaeternitatem?”(Howdoesthisstandin relation to eternity?),which is a seeing of all created things in the light ofGod, and shouldhelpus precisely to see theobject in its true value.The firstquestion implies farmore the consideration of all objects as ameremeans ofobtainingeternalsalvation,thelimitationofourintereststotheirusefulnessforthe taskof our salvation. It takes theplaceof that other attitude inwhichonefirst of all rejoices in the value one encounters and affirms the greatness andbountyofGodrevealed in it.TheLiturgyknowsnothingof thisoveremphasisandisolationofacertainreligiousattitude,which,assuch,isjustifiedandgood.Everything in the Liturgy is put in the place where, by its value, it belongs;everything is seen in the great perspective of the total classical relationshipbetweenGodandman;everythingappears in itsorganicharmony.Next to the“DomineDeusnoster,quamadmirabileestnomen tuum” (LordourGod,howadmirableisThyname),wefindthe“Domine,Domine,quissustinebit”(Lord,Lord,whoshallstandit);next totheGloria,wefindtheConfiteor;next tothe“Rex tremendae majestatis” (King of dreadful majesty), the “Salva nos fonspietatis” (Fount of pity, saveThouus).But this leads to another essential andtypical trait of the Liturgy, distinguishing it from all extra-liturgical forms ofpiety:itsclassicalcharacter.

CHAPTERELEVEN

TheClassicalSpiritintheLiturgy

HE WHO PENETRATES the Liturgy with open eyes and heart would like toexclaim,‘‘OTruth,Truth,Truth!”Everythingispervadedherewith thebreathof theHolyGhost, everything is irradiatedwith the lumenChristi, everythingtestifiestotheeternalLogos.Allsemblance,wavering,illusion,allthatisfalse,extravagant,orcramped,isdispelled.TheLiturgyistheprimalimageofallthatisclassical,inthehighestsenseoftheword.AllthefeaturesoftheLiturgywhichwehavesofardiscovereddisclosetoour

spiritual eyes its deeply classical nature: the spirit of true communion and ofreverence; the truth, everywhere affirmed, that an adequate response is due toevery value, together with the sense for the hierarchy of values which thisimplies; the light of awakenedness which irradiates the Liturgy; its spirit ofdiscretioandcontinuity,itsdeeplyorganicstructure.Thediscretio especially, and the organic structure, are deeply linked to this

classicalcharacter.It is indeedtheessenceof theclassical toseeeverythinginthe place where it objectively belongs, all the dimensions clearly revealed,nothingshiftedorconcealed,everythingunfoldedaccordingto its logosandinits organic structure; there is no place in it for extravagance, romanticembellishment,orambiguity.Theclassicalspiritseestheworldinitsdimensionofdepth,itsluminousplenitudeofvalue,asamanifestationofGod.Itexcludesall bluntness, all seeing from without, all subjective misinterpretation, allpragmaticdistortion.Inaword,tobeclassicalmeansthateverythingisrootedintheobjectivelogosandisinfullconformitywithit.Thisconformitywiththeobjectivelogosisalsoamarkofpersonality.Inthe

beginning of thiswork, itwas pointed out that in the purely natural order themanwithpersonalityisalreadydistinguishedfromtheaveragemanpreciselybythefactthattheclassicalhumanattitudesareachievedbyhimintheirunbrokenandundistortedintensity,depth,andplenitude.Atruepersonalityalwaysgivesto theessentialprecedenceover theunessential;hemakesan impressiononus

whichderivesnotfromanyfortuitouspeculiarities,butfromthefactthatallthatcorresponds to the trueessenceofman is fullydeveloped inhim;he livesandhashisbeinginthemetaphysicalsituationofman.Theclassicalmanisconcernedwithgenuineproblems.Heacknowledgesthe

dangerofsin,realizeshisneedofsalvation,knowstheweaknessandfrailtyofhis nature, is filled with the longing for truth, communion, love, feels theinsufficiency of that which is created, aspires to the absolute, and is “restlessuntil he rests in God.” The unclassical man is absorbed in illusory problems,problems which originate in a subjective cramp; he is tormented by self-engenderedproblems.Thedifferencebetweentheclassicalandtheunclassicalisreflectedeveninthesphereofsin,imperfection,anderror.Everysin,ofcourse,everydeviationfromobjectivevalue,everyerror,isunclassicalinitself.Butthisdifference between the classical and the unclassical is repeated analogously inthe sphere of error and sin. If, in the error or in the sin, there is to be found,nevertheless,acertainpertinencetotheobjectivelogos,ifreal,centralproblemsareatstake,thenevendisvalueanderrorcanhaveacertainclassicalcharacter.Ifthe deviation occurs at a place in our fallen nature which is objectivelycorrupted, this secondary classical character can still be found. The morefortuitous, arbitrary, eccentric, and ungenuine a sin or error is, the moreunclassicalitis.Thus, for instance, materialism is a classical error, founded on something

whichpresentsanobjectivedifficultyforfallenman,becauseit is theresultofspiritual inertia, of the incapacity for “conspiring”withbeing.Pragmatism,onthe contrary, the theory which reduces truth to utility, is so artificial, so far-fetched, that it must be defined as an unclassical error. Gluttony, impurity,laziness,pride,thecravingforpower,hardheartedness,ambition,andcrueltyareclassicalsins;theyaretheantithesisofcentralvalues;theyarethetrueoppositesofpositivevalues;theyarelinkedtotheprimalhumanweaknessesanddisorderswhichhavearisenfromoriginalsin.Tosinoutofboredom,sophistication,mereinfatuationwiththesensational,thefeelingofself-importancecausedbysin,orbecauseofnervesandhysteria,isspecificallyunclassical.Thecultofidolsinitsliteral sense is a classical sin; the atheismof the enlightened is an unclassicalone. Sufferings from physical sickness, poverty, unrequited love, separationfrom the beloved, or the great separation of death are classical sufferings.Sufferings from boredom, self-hatred, one’s inferiority complex, theimpossibility of giving up self-analysis, and falling in love are specificallyunclassical sufferings.Thisdoesnotmean thatunclassical sins areworse thantheclassicalones.Weshouldnotmake themistakeofconsidering the relative“classicism”ofcertainsinsasavalueandlendingthemtheglamourofgrandeur

andoriginality.Suchaconceptionwouldbespecificallyunclassical.Itwouldbeasignofaestheticism,thetypicalunclassicalattitude.To beginwith, every sin ultimately considered is piteous, ugly, foul, petty,

lamentable. Secondly, the question as to whether or not something possessesglamourandgrandeurisquiteunessentialwhenweareconcernedwithitsdegreeofmoraldisvalue,withhowmuchitoffendsGod.Unclassicalsinsactuallyareusuallythelessgraveones.It is important to understand that peoplewho are burdenedwith unclassical

sinsarealreadywarpedanddesubstantializedintheirspiritualpowers,andthattheymust firstbecomespirituallyhealthybefore theycanbecomeholy.Beingcutofffromtheobjectivelogos,theyarealsolesscapableofoffendingGodthanthosewhoarehealthy,butinacertainsensetheyarefurtherremovedfromthesaintsincetheymustnotonlybeconvertedandpassfromhostilityandbluntnessto values, to a response to them, but theymust also be formally changed andpass from a perverted structure to a normal one, from a formal absence ofcontactwiththeworldofbeingtolivingcontactwithit,fromungenuinenesstogenuineness.Our present age is especially rich in unclassicalmen, unclassical problems,

and unclassical conceptions of the cosmos. The tendency tomake our nervesresponsibleforallmorallynegativewrongssuchasirritation,egocentricity,andbluntness, instead of imputing them to our own freedom, is specificallyunclassical.Whatanextraordinarydifferencethereisinthecontemplationofourdefects and the problem of sin in general, between the Confessions of St.Augustine and certain modern autobiographies or the works of modernpsychiatrists and eugenicists, who reduce everything to a question ofenvironment and heredity.What a great classical conception of the cosmos isthatofSt.Augustine!Butwhatanunclassicallevelingoftheworldisrevealedinthemodernconception,whatadenialoftheessentialandtheoriginal,ofthetruefeaturesoftheworld!Itisalsounclassicaltoaccenttheinterestinwhyapersonhasspoken,inhis

psychologicalmotives,insteadofinwhathasbeensaidandwhetheritistrueorfalse.No lessunclassical is thewidespreadattitude inphilosophyaccording towhich only immanent criticism is applied to great thinkers instead of theverificationoftheirthoughtsfromthepointofviewofobjectivetruth.Whatanunclassicalmodernconception,totakeanotherexample,iscontained

in the self-styled “functionalism” which reduces the cosmos, irradiated byvalues,toameretissueofaims,toasumofneutral,immanentlaws,excludingthetrulythematiccontentasanunnecessary,subjectivesuperstructure,atheorywhichseesthecosmossystematicallyfromwithout.

Itisnot,however,onlythedistorted,unauthenticmanwhoisunclassical,butalso the “hard-boiled” individual, that is, themanwhodisdains the spheresofknowledge, art, or the love between a man and a woman as more or lessromanticfantasiesand luxuries; themanwhoconsiderseconomicandpoliticalproblems,orproblemsofcivilization,astheonlyreallyseriousthingsinlife.Hetoolacksthenecessary“organs”fortheperceptionofthecentralsphereoflife.Heisjustasunclassicalastheaesthete.Aspecificcaseofunclassicismisthatoftheconventionalman,ofthebourgeois,whoseattitudeisexclusivelyinfluencedby public opinion, the one who belittles the cosmos and renders everythingharmless and desubstantialized, the man who is capable only of tame,conditionalattitudes towardall things, theentirelyunheroicmanwhodoesnotwant tospoilhis relationswithanyoneandlivesby thesocial imagewhichheenjoysbyreasonofhisreputation.Theclassicalman isopposed toall these types.He is thespirituallyhealthy

man,themanwhostandsinfullprimalrelationtospheresoflife,whoknowstheworldinitstruedimensions,whoseresponsetovaluespossessesinnerplenitudeandisheroicallyunconditional.Heunderstandsthatthereissomethinggreatintheknowledgeoftruth;hegraspstheseriousnessimpliedinagreatworkofart;he clearly sees the depth of greatness of the true love between a man and awoman,themysteryofthebirthofanewhumanbeingthroughthelove-unionofmanandwoman,theglorificationofGodineverylove-communioninJesus,asinasaintlyfriendship.Heseesthegreatsymbolsandanalogieswhichpenetratethe entire cosmos;he sees, first of all, everything in the lightofChrist, in thelightoftheultimatetruth,initsbreadthanddepth,initsobjectivehierarchy;andhis responsesare inharmonywith this.He is, inotherwords, andaswehavesaidalready,themanwhoisinwardlyconformedtotheobjectivelogos.InthefulfillmentoftheLiturgy,which(morethananythingelse)breathesthe

classicalspirit,manisplacedinthetruth;heachievesthetrue,validrelationtoGodand theworld,andby thishebecomesfreefromallbogging-downin thedead-ends of useless thoughts and illusory problems, free from one-sidedness,extravagance,self-deception,repression,andartificialevasions;hedoesnotlivein aworld of subjective illusions.What a contrast to all extravagances, to allfalse spiritualism, is presented by the Liturgy! The prayers speak clearly anddefinitelyof thefrailtyofman, thewretchednessofoursouls,andourmisery.Nothing is idealistically embellished, nothing disavowed, neither ourdependencenorourweaknessandunreliableness.HowclassicalistheLiturgy’sattitudealsotowardthesphereofsex.ItspeaksquiteopenlyofthebirthofmanintheAveMaria,intheversiclesaftertheprayerSacrosanctae:“Beataviscera,quaeportaveruntaeterniPatrisFilium;Etbeataubera,quaelactaveruntChristum

Dominum”(BlessedthewombwhichcarriedtheSonoftheeternalFather;AndblessedthebreastswhichgavesucktoChristtheLord).WhataninnerfreedominthequestionoftheBlessedVirgin,“Howshallthis

be done because I knownotman?”,which figures in theGospels of somanyfeastsdedicatedtotheMotherofGod!WhatagrandaudacityintheapplicationoftheCanticleofCanticlesintheLiturgy!Whatacontrasttoallprudishness,tothe pretense that the sphere of sex does not exist, and to that hushing-up stillencounteredinCatholiccircles!Whataspiritoftruthfulness,aclearsightofallthingsinconspectuDei!ItissufficienttorecallthehymnofComplineandmanyotherpassagesoftheLiturgy.Ontheotherhand,weneverfindintheLiturgythedisastrous,purelyneutral

treatmentofthesphereofsexwhichisoftenmetwithtodayandisconsideredbymanyasasignofprogress—thatirreverentattitudewhichspeaksofthatspherewithoutanyunderstandingofitscharacterofmystery,ofthemysteriousbeautywhichitpossessesasasphereoffulfillmentofthehighestunionoflove,orofitsdeepest symbolical expression.There is the same lackof understandingof themystery of the coming into existence of a new human being, and of themysteriuminiquitatis,themysteryofsin,impliedinitsabuse.Suchanattitudeisalsotypicallyunclassical.Itistheresultoftheleveling,neutralizing,profoundlyartificialattitudeoftheself-styled“functionalism,”whichinrealityisthemostunobjective of all attitudes. There is nothing of that kind to be found in theLiturgy.Thissphereisconsideredhereinitstwogenuineaspects:asthedanger-zoneofsin,andamysterious,sanctionedfulfillmentofmutuallove,ofloveasexpressedinthepassagesoftheCanticleofCanticlesintheLiturgy,andintheriteofmarriage.In the Liturgy, we are not only enveloped in the classical, the genuine, in

contrastwithallextravaganceandself-delusion,butwearealsoenvelopedintheclassicalastheoppositeofallone-sidedness.It is theclassicalcharacteroftheall-embracing totalityof truth.TheLiturgybreathesanair that is free fromalllocalpeculiarities,fromallthatisfortuitousanddependentontime.Aboveall,itdoes not overemphasize one religious truth. It takes into account themultipleaspects of supernatural truth. In it there is no antithesis between the historicaland pneumatic Christ; themysterious unity of Christ theman and the eternalLogosclearlyappears;itletsoureyesbeholdGod’sepiphanyintheSonoftheBlessed Virgin, the Incarnation of the blessed Word, at a definite historicalmoment,inadefiniteplace,fromthetribeofDavid.InthenumeroustextsoftheGospel,whichpenetratetheentireLiturgy,inthe

feastsoftheliturgicalyear,Christ’shumanityunfoldsbeforeoureyesinitsfullconcretenessandreality.IntheEpistlesandreadingsoftheholySacrificeofthe

Mass,intheLessonsofMatins,inthePsalms,intheactionoftheSacrifice,inthe beginning of St. John’sGospel, in the rites of the sacrament, theMessiahappearsinHisdivinemystery:theMediator,theSavior,theLogosmadeflesh.These two elements do not rise before us unlinked, juxtaposed, but in thatultimate reciprocal interpenetration corresponding to the two in one person.Christdoesnotstandbeforeusatonetimeasamanandanother timeasGod,butastheGod-man,asamanwhoseeveryword,everyattitude,everyact,andwhoseentirevisiblehumanbeingtestifiestoHisdivinity,andisanepiphanyofGod.Today,oneoftenopposestoaChristocentricpiety,inwhichChristisadored

astheGod-man,thetheocentricpiety,inwhichthroughChristandwithChrist,weadoretheFather.InChristocentricpiety,Christstandsbeforeusandlooksatus, so to speak,whilewe at the same time look intoHis Face. In theocentricpiety,Christ also stands before us, butHe is turned toward theFather, on thesummitofhumanity,so tospeak, leadingus to theFatherandprecedingusonthatway.InChristocentricpiety,weadoreChrist.Intheocentricpiety,ChrististheMediator, theHeadofHumanity, ourBrother.Though thepietyof certainages,asforinstancethatofmoderntimes,isoftenone-sided,Christocentricallydirected, today the theocentric attitude is observed in opposition to theChristocentricone,andconsideredtheonlycorrectandgenuinelyCatholicone.Inreality,itisamistaketoopposethesetwoformsofrelationshipwithChrist.

Christ isboth theeternalWordof theFatheraddressed tous,God’sepiphany,andtheMediatorbetweenusandGod,ourHeadthroughwhomalonewemayadequately adoreGod. Christ eternally turnsHis Face both toward the Fatherandtowardus.HeisnotonlyonewholeadsustoGod,likeMoses;Henotonlystands at the side of humanity looking up atGod togetherwith humanity andleadingittoGod,butHealsostandsbeforeus,astheself-revelationofGod,asHewhospeakstoPhilip:“Philip,hethatseethme,seeththeFatheralso,”andofwhomSt.Johnsays:“Etvidimusgloriamejus,gloriamquasiunigenitiaPatre,plenumgratiaeetveritatis”(AndwesawHisglory,gloryasoftheonly-begottenoftheFather,fullofgraceandtruth).OurbondofunionwithChristisnotonlya“we-Thoucommunion,”inwhich

the exclusive Thou is God the Father; our bond of union is also an “I-Thoucommunion.”InthegivingofourselvesbylovetoChrist,inbecomingonewithHim,wearedrawnintothemostHolyTrinity.Through our “we-Thou communion” with Christ, our membership in His

Mystical Body is ontologically constituted in supernatural fashion throughbaptism; it would, nevertheless, remain dead without the giving of ourselvesthroughfaithandlovetoChrist.ThusespeciallythefulltransformationinChrist

willneverbeachievedinuswithoutthe“I-Thoucommunion”withChrist.Once again we find in the Liturgy both these aspects in their mysterious

interpenetration. In the HolyMass, we sacrifice with Christ, our Head; He isturned toward theFather, andHedoesnot turnaway from theFatherwhen inHolyCommunionHisFaceisturnedtowardus;andthroughthiscommunionoflovewithHimwearereceivedthroughHisholyhumanityintoHisGodhood.AtChristmas,andespeciallyonthefeastoftheEpiphany,ChriststandsbeforeusastheGodbecomeman,astheWordoftheFather,whichHeaddressestous.TheChristmas Preface expresses this with a particular clarity: “Quia per incarnatiVerbimysterium,novamentisnostraeoculis luxtuaeclaritatis infulsit:utdumvisibiliterDeumcognoscimus,perhuncininvisibiliumamoremrapiamur”(ForbythemysteryoftheWordmadeflesh,thelightofThygloryhathshoneanewupontheeyesofourmindsothatwhileweacknowledgeHimasGodseenbymanwemay be drawnbyHim to the love of things unseen). In theCollects,ChriststandsoncemoreasMediatorbeforeus.InthePsalmsalsowejoininHisprayertotheFather.Incertainhymns,asinthe“Jesudulcismemoria,”(Jesus,theverythoughtofThee)theadorationofChristprevails.Herethesetwoaspectsarenotjuxtaposedbutorganicallyinterpenetrated,and

especiallyintheHolyMassandCommunion;theyareindeedbuttwoaspectsofoneandthesamemystery,theIncarnation.Concerningthesaints,thesetwoaspectsareanalogouslyfoundintheLiturgy.

SometimesweareunitedwiththesaintsinthegreatcommunionoftheMysticalBodyofChristand,adoringwiththem,wefaceGod;atothertimesweliftoureyesfromthevalleyoftearstotheheavenlyJerusalem,andwebeholdthesaintsreflectingChristandmanifestingGod.Weseethesaintsasourintercessors,andalsoaswitnessestothemagnaliaDei,asareflectionofGod’sglory,aspersonsinwhomChristlives,whoradiateHimandmanifestGodthroughHim.Both aspects are of a classical nature.Both find their full expression in the

Liturgy. In the prayers of the Canon, Communicantes and the Nobis quoquepeccatoribus (Toussinnersalso),bothaspectsappear in their interpenetration.In theSuscipeSanctePater(Accept,OHolyFather)of theOffertory, thegazeliftedtotheheavenlyJerusalemprevails.Thefactthattherearefeastsdedicatedtothesaints, inwhichtheHolyMassissaidintheirhonor,reflectsoncemoretheaspectoftheheavenlyJerusalem.ThisistheaspectreflectedintheIntroitofthefeastofAllSaints:“GaudeamusomnesinDominodiemfestumcelebrantessub honore Sanctorum omnium” (Let us all rejoice in the Lord, celebrating afestival day in honor of all the saints). In the Collects of the Mass, on thecontrary, inwhichweaskGod toharken toourprayersbecauseof the saints’merits,weareagaindirectedtotheotheraspect.

Theclassicalelementof theLiturgyisespeciallyexpressedinthetotalityoftruth. Theman formed by the Liturgy will not fall into the exaggeration andisolationofonetruthonly;hewillnotclingtooneaspectonly;hewilllivefromanorganic,synopticvisionandtheentireplenitudeofsupernaturaltruth.TheLiturgydoesnotdisplayoneparticularformofpietyamongmanyothers.

It is the piety of the Church itself, the praying Christ. Actually there is nospecificliturgicalpiety;forLiturgyistheaccomplishmentoftheMysticalBodyof Christ itself, of true relationship with God. Truemysticism and asceticismbelongorganicallytotheLiturgyaspartsofthegeneralrelationshipofmanwithGod.Theynotonlypresentnocontradiction,buttheyflowmoreoverdirectlyoutof the liturgical act. Validly performed, the Liturgy naturally includesasceticism; it is sufficient to recall Lent, the EmberDays, theVigils, and theimmanent mortification involved in the proper physical comportment duringprayer.And,stillmore, theLiturgyperformedwithfullconsciousnessincludesmeditation and contemplation. Let us recall Matins and its Lessons. Indeed,thosewho really understand the spirit of the Liturgywill also understand thenecessityofanexplicitinnerprayer,ofthecompleteemptyingofoneselfbeforeGod, standingbeforeHim,harkening,making room forGod inus, andgivingGodachancetospeakinus.Theywillknowhowdifficultforourfallennatureis recollection, emerging from the tensions centered on the coming moment,fromthefrenzyofgettingeverythingoverwithsothatwecanrushtowardthatwhich comes next. They will become aware of the danger of drawing theliturgicalact intotheturmoilofactivism,andaccomplishingitasamereduty.But the highest goal for the practice of inner prayer, namely, dwelling in thepresence of God, will reach its climax precisely in the entirely awake andultimateparticipationintheLiturgy.Herealsoistobefoundtheprimalsourceofalltruemysticism,thatistosayoftheconscious,grace-inspiredexperienceofthemostHolyTrinityinus.TheorganicmatrixforallasceticismistheconfrontationwithGodachieved

in theLiturgy; and so too themysteryperformed in theLiturgy is theorganicprimal basis of all mysticism. From the Liturgy everything receives its innerclassical form.Theasceticismandcontemplationachieved fully in theLiturgyarethehighestofall.Itisnottheasceticaspectassuch,northelongingtotouchandexperience theHolyTrinitydwelling inus throughbaptism,whichprevailhereassomethingisolated.Itismortification,asadirectcorollarytothelifeofChrist,whichisachievedintheLiturgy,andmysticism,asthetrueexperienceofthemystery(ifitisgranted,ofcourse,asafreegiftofGod),whichcomesfromparticipation in the glorification of God through Christ, with Christ, and inChrist.

Shouldwenot fallonourkneesbeforeGod inadoring thanksgiving for theineffablegiftoftheLiturgywhenweconsiderthenarrownessandlimitationofman, and how easily even faithful Catholics of goodwill slip away from thespiritofChrist;whenweconsiderfurtherhowevenwhentheydonotsin,theymake for themselves an image of Christ according to their own narrowness,reflect this falsified image, and mix up the various levels of depth withinthemselves;whenwerealizethatonlyinthesaintdowemeetthetruespiritofChristandthatonlysaints,as,forexample,St.Paul,St.Augustine,St.FrancisofAssisi, andSt.CatherineofSiena, radiate anunfalsified imageofChrist?Ourgratitude should know no boundaries when we hear the priest pronounce the“IntroiboadaltareDei”(IwillgoinuntothealtarofGod)andtheholySacrificeofMassbegins;whenthe“Deusinadjutoriummeumintende”(OGod,cometomyassistance) solemnly resoundsat thebeginningof theDivineOffice;whenweareenvelopedinthisultimate,fullygenuineworldoftruth;whenwegraspthathere,independentlyofournarrowness,errors,andslumbers,Godisadoredin Truth and Spirit, that the true, genuine “Word” is spoken to God, becauseChristHimselfsacrifices,praises,andglorifiesGodinourmidst,andthatweareallowedtosacrificetoGod,toadoreandpraiseHimthroughChrist,withChrist,andinChrist.Thenanendlessstreamofgratitudesurgesupwithinus.Thenweexperiencewhat theChurch is,what theMystical Body of Christ is, and thatGodlovedusfirst,beforewelovedHim.Itseemsinconceivable,then,thatsomanyCatholicsfeedonstonesinsteadof

bread, lead a life in which their contact with this stream of divine life is solimited,andsorestrictedtothemeredutyofattendingHolyMassonSundays.Others,whoattendMassmorefrequentlyandreceiveCommunion,donotattain,inspiteofthis,afullconsciousparticipationinthemystery,becausetheyonly“prayintheMass”anddonotfollowtherecommendationofPopeSt.PiusXto“praytheMass.”TheydonotknowtheDivineOffice.Evenamongpriests,whoareobligedtorecitetheDivineOfficedaily,therearesomewhodothisonlyasanotherduty.TheyarenotawarethatthroughtheDivineOfficetheyareallowedto draw from the true sources of the Spirit ofChrist.Considering all this,weshouldliketoshouttoallthosewholiveintheHouseofGodandwhodonotyetknowthe“ubertasdomusDomini”(theplenitudeoftheHouseoftheLord):

Gustateetvidete,quoniamsuavisestDominus....HaurietisaquasingaudiodefontibussalvatorisEtdicetisindieillaConfiteminiDominoetinvocatenomenejus.

OtasteandseethattheLordissweet!...WithjoyshallyedrawwateroutofthewellsoftheSaviorAndinthatdayyeshallsay:PraisetheLordandcalluponHisname.

Afterword

THE T ITLE Liturgy andPersonalitymay puzzle some readers.Can a relationexist between these disparate realities—between liturgy and personality? Andyet in this book, Dietrich von Hildebrand shows how the Liturgy (when it isapproached with the proper attitude and prayed reverently) brings about aprofounddevelopment,transformingevenamodestpersonalityintoagreatone.Bygreatpersonality,Hildebranddoesnotmeanonewhichismagnetic,self-

assertive, or able to dominate others through sheer strength of temperament.Rather, he understands great in its classical sense as indicating grandeur: theopposite of mediocrity. The tepidity, indolence, and self-centeredness of themediocre personality constitute an absolute antithesis to the spiritual alertness,theself-givinggenerosity,andthelovingabandonmentcharacteristicofagreatpersonality.Thegreatpersonalitydiscernsclearlythatwhichistrulygoodandthatwhich

isnot.Inhisencounterswithlife,hegivestheresponsethatisduetoeachthing,lovingtheloveableandabhorringthedespicable.As a result, his actions and attitudes are not governed bymerely subjective

moodsandfeelings,butareproperresponsestopersons,things,orsituations.Inthis way, he is freed from the metaphysical arrogance and superciliousnesstypicalofthosewhonevergrowoutofpuberty.Hebreaksthenarrowbarriersofselfishnessandlivesingenerouscommunionwithothers,infriendshipandlove.The more such a person succeeds in transcending himself, the richer hebecomes:theclearerhismind,thefirmerhiswill,thewarmerhisheart,themoreluminoushisconsciousness.InLiturgyandPersonality,Hildebrand reveals theexceptionalpowerof the

Liturgy for the forming of such a personality. He shows that the LiturgyembodiesinitslanguageandgesturesthoseattitudestowardGod,man,andtheworldwhichconstitutetheverycoreofatrulygreatpersonality.ThemanwhofullylivestheLiturgynecessarilyembracestheseattitudesand

developsaccordingtotheDivineModel,Christ.Forexample,whenapproachingGodthroughtheLiturgy,ourattitudeshouldbeoneofreverence,ofalertness,ofresponse-to-value. To the glory of God we are called to respond with praise:“We praise Thee for Thy great glory.” In His presence, we are called toacknowledgeoursinfulness:“Lord,Iamnotworthy.. . .”OtherprayersintheLiturgy teachus thenatureof truecommunion.Wesay“ourFather,”not“myFather.” In suchways, the Liturgy reveals for us the deep bondwhich existsamongallthefaithful,openingoureyestotruecharity.Whenproperlyunderstoodandlivedinanattitudeofgenerousself-giving,the

Liturgy teaches us holy discretion. It helps us to grow more recollected. Ittransforms our mechanistic or purely artificial personal relations into deeplyorganic ones: with God, our neighbors, and the world. In Liturgy andPersonality,Dietrich vonHildebrand discussesmany otherways inwhich theman living in conformitywith theLiturgy and its spiritual rhythmnecessarilyundergoesaprofoundtransformationandelevation.Although in Liturgy and Personality Hildebrand never uses the term self-

fulfillment, the book’s theme sheds light on this fashionable concern. It showsthatself-fulfillment isnotsomethingtowardwhichoneshouldstrive.Itcanbeattainedonlyindirectlyasaconsequenceofstrivingforaworthygoal.For(asheemphasizes repeatedly) the Liturgy develops our personality only when ourattention is focused on God and on the proper worship of Him through theLiturgy.As soon as our attention turns away fromGod and toward ourselves,thatdevelopmentceases.Ironically, today’s society generally measures the worthiness of a goal in

termsoftheself-fulfillmentitpromises.Thisinvertedstandardleadshusbandstoleavewives,mothers to leavechildren,nunsandpriests to leave religious life,andmanyotherstosearchforself-fulfillmentinsteadoffortheserviceanddue-response that alone brings self-fulfillment. Because they have adopted asubjective standard (self-fulfillment), thesepersonshave turnedaway from theobjective world of values. They find themselves spiritually impoverished andstarvinginadesertoftheirownchoosing.Incontrast,LiturgyandPersonalityilluminatestherolethatliturgicalworship

canplay in thedevelopmentorpersonality. It teachesushow topraywith theChurchthroughtheLiturgy:primarilyintheholySacrificeoftheMass,butalsothroughthesacraments,thesacramentals,andtheDivineOffice.Especially today, this is an important topic. For althoughmany people still

haveasenseforspontaneous,individualprayer,fewretainadeepunderstandingof specifically liturgicalworship. Indeed, formalworship and the repetition ofstandardprayersisoftenscornedorrejectedashollowandemptyworship.

Few know how to approach the sacredmysteries in the Liturgy; few knowhow to attend Mass and receive the sacraments properly; few know how tobenefitfromthetreasurestheLiturgycontains.IfthroughthehelpofLiturgyandPersonalityapersonmanagestoduplicate

inhispersonallifetheattitudeswhicharetaughtbytheLiturgy(attitudeswhich,whenlived,openfurtherthesecretsoftheLiturgy),hewillreachself-fulfillmenteven though thiswill comeonlyas a reward rather thanas somethingdirectlysoughtorearned;“SeekyefirstthekingdomofGodandHisjustice,andalltherestwillbeaddedtoyou.”LiturgyandPersonalitywaspublishedin1933inGerman.Itwasinspiredby

Dietrich von Hildebrand’s intimate knowledge of the so-called TridentineLiturgy,whichnourishedhissoulfordecadesafterhisconversionof1914andwhichwas (until a short time ago) the officialLiturgyof theRomanCatholicChurch. Linked to the ever-living past by the golden cord of tradition, theTridentine Liturgy transcended time and space and afforded a foretaste ofeternity.In these pages, Hildebrand reveals the spiritual treasures of that Liturgy—

treasures that were too often overlooked by a somnolent clergy and a poorlyeducated laity. Consequently, many Catholics failed to benefit from the God-centerednessofthatLiturgy,itsdeepsacrality,anditsperfectformulationofthedogmasoftheFaith.Yet because Liturgy and Personality considers the very essence of the

liturgicalact,itsvalueisnotlimitedtotheTridentineLiturgyortoanyparticularliturgy.Rather, itunveilstruthsabouttheLiturgywhicharesotimelessandsoprofoundthattheyapplytoanyofficialliturgywhichisproperlyconceivedandreverentlycelebrated.Moreover, itwill help us to understand andparticipate better in anyDivine

ServicewhichtheChurchofferstothefaithful.ForassoonasweapproachtheAltarofGod,wearecalledupontoadopttheattitudessoeloquentlydescribedinthisbook:reverence,wakefulness,andtheattitudeofresponse-to-value.In focusing on the essence of theLiturgy in its relation to the formation of

personality,LiturgyandPersonality is trulyuniversal.But this doesnotmeanthat there shouldbeonlyone liturgyor that all liturgies are equallyperfect intheir glorification of God. The Church in her wisdom has always allowed apluralismofliturgies.Eventoday,thereareverymany.(IntheEasternChurchalone,therearecurrentlytwenty-one.)TheLiturgyisChristprayingtohisheavenlyFather.Thus,itincorporatesthe

spirit of theGod-man. Even though living the Liturgy can and does form thehumanpersonality,itsverypurposeandmeaningisexclusivelytheglorification

ofGod towhom this homage is due.Therefore, all liturgies share one centralfeature: theymustaimatglorifyingGod.Thevalueofaparticular liturgycanevenbegaugedaccordingtothedegreeofglorificationofGoditachieves.Thissuggestsastandardthatoughttoguideallliturgists:theirworkshouldbe

such that the Liturgy properly glorifiesGod and drawsman into the attitudesappropriatetotheworshipofGod.Andwe,inourturn,shouldadoptthesameattitude of reverent adoration in every liturgy in which we join. We shouldparticipate in the glorification ofGod insofar aswe embrace the spirit of anyliturgy.Liturgy andPersonality reveals eternal verities about theLiturgywhich are

gloriouslyindependentoftimeorplace:truthsnotderivedfromempiricalfactswhicharesubject tochange.For this reason,LiturgyandPersonality isnotanitem of fashionmade irrelevant by the passage of time. Nor is it linked to aparticular trend in the Church. It is a classic in the full sense of the term:perennially true, accessible, and enlightening to sincere men of all ages andreligiouspersuasions.Testimony to the transcendent value and universal appeal of Liturgy and

Personality is found in the fact that fordecades it hasbeenpraisedbyawidespectrumofpeople:Churchauthorities,priests,andlaypeople(oldandyoung).It is also included in the prestigious Magill’s Masterpieces of CatholicLiterature.Liturgy and Personality has won widespread approval because its message

rings so true.Moreover, its relevance isnot limited to the religious sphere. Itspoints about value and the response called for by value apply as well to thenonreligious side of man’s existence. Happy is the man who is discreet,spirituallyawake,andwhohasdevelopedaresponse-to-valueattitude.Icannotconcludewithoutmentioningonefinalpointaboutthisbookandits

sourceinthesoulandlifeofDietrichvonHildebrand.BeyondbeingaclassiconLiturgy,thisbookisaverypersonaltestimonyabouttheauthor’sownspirituallife. He fed his soul on the Liturgy—not only by assisting daily at the holySacrificeoftheMassbutalsobyrecitingVespersandCompline,andthislongbeforehebecameaBenedictineOblate.This iswhyHildebrandwasable towrite this spiritualgem inonly twenty-

threedays!AshesaysinhisMemoirs,“thefruitwasripe;allIneededtodowastopluckitfromthetree.”Thespiritof theLiturgy—and inparticular thespiritof response-to-value—

was so much the essence of his spiritual and philosophical life that not longbeforehisdeathhetoldme:“IfyounoticethatIamnolongercapableofgivingtheproperresponse,pleasecallapriest.Theendisnear.”

Afewdaysbeforehisdeath,hisbloodpressuredroppeddramatically,andhelostconsciousness.Whenhecamebacktohimself—surroundedbyapriestandhis closest friends—hewhispered that hewanted topray aTeDeum, to thankGodforallthegracesHehadgivenhim.Onceagain(andthroughtheLiturgy),DietrichvonHildebrandwasgivingtherightresponsetovalue.It ismy hope that this edition ofLiturgy andPersonalitywill enablemany

soulslongingforspiritualfoodtodiscoverthetreasurescontainedintheLiturgyandtofeedthemselvesonthissublimenectarwhichhasbeenthefoodofsaintsthroughthecenturies.Ourgenerationisgrowingincreasinglyconsciousthatthewoundedanddespairinghumansoulcanfindpeaceonlyinthingsthattranscendthe fluctuations of time and fashion. May they discover in Liturgy andPersonalitythemessageoftheLiturgyandduplicateitintheirlives.Maytheylearntofindthemselvesingivingthemselves;andmaythisbookhelpthemtodoso.

AlicevonHildebrandWidowofDietrichvonHildebrandCo-Founder,HildebrandProject

Acknowledgements

IN 1921,DietrichvonHildebrand,stillayoungman,foundedasmallpublishinghouseinMunich.Henameditthe“Theatiner-Verlag”inhonorofasaintwhoseapostoliczealandcourageheadmired:St.Cajetan,founderoftheTheatines.Whiletheventurewasnotalastingsuccess,Hildebrandsawtheimportanceof

presenting new and classic works in Catholic thought and culture. In 1928,Theatiner published a volume of JohnHenryNewman’s letters translated intoGermanbyEdithStein,and in1931 itpublishedher translationofSt.ThomasAquinas’sDisputedQuestionsonTruth.Nearlyonehundredyearslater,wearegratifiedtorealizeHildebrand’sdreamwiththecreationofourownpublishingenterprisebearinghisname.Ourpresswillhavetwokeyobjectives:1)toreissuealltheworksofDietrich

vonHildebrand;and2)topresentneweditionsofHildebrand’sworks,includingfirst-timetranslations,withoriginalintroductorymaterialsthatconnecthisideastoourpresentsituation.Itiswellknownthatmanyoftheworld’sartisticmasterpieceswouldnotexist

but for the patrons who supported their creators. This is also true of theHildebrand Project’s new publishing house and our debut publication,LiturgyandPersonality.No donor has done more than James N. Perry to enable us to become a

publisher.Jim’smajorearly-stagesupportallowedustobuildtheinfrastructureto deliver on our ambitious plans to present Hildebrand’s works across anintegratedprint,ebook,andonlineplatform.Anythinglessthanbeautyinlayoutandcoverdesignwouldbeunacceptable

forapressnamedforonewhosoardentlylovedbeauty.Wewereabletoworkwiththeaward-winningtypographerMarkMcGarry,whocreatedourdistinctivepage layout, and designer Marylouise McGraw, who blended Dietrich vonHildebrand’sclassicismwithacontemporarysensibilitythatresultedinacoverwhich,quitesimply,isbeautiful.

OurcopyeditorwasElizabethShaw,whoworkedcloselywithourDirectorofPublications,ChristopherT.Haley,whonotonlyservedasmanagingeditorforLiturgyandPersonalitybutalsoputhisdistinctivestamponournewpress.Thefinaltext,bothEnglishandLatin,wascarefullyproofreadbySarahBlanchard.TheHildebrandProjectwouldnotbeapublishertodaywithoutthesupportof

so many generous benefactors and crucial advocates—notably Alice vonHildebrandandourBoardofTrustees.Therecanbenofinerexpressionofthanksthanthisbeautifulfirstpublication.

JohnHenryCrosbyFounder&President,HildebrandProjectDecember8,2015

Index

absolute,the,35–37,112adoration/adoringlove,3,5,8–11,23,33,45–55,61,71–73,87,93,99,101,117–21,127Advent,53,67,75,100affectivity,xxiiAgnusDei,the,55,89AllSaints’Day,28,119Alleluia,62,87,100Aloysius,St.,109amare,9Anthony,St.,94apostolate,81,83,85,86arrogance,36,37,124art,xvi,7,8,26,55–58,65,85,101,104,105,114,115artificial,the,76,103–06,124Ascension,52,76asceticism,2,3,5,11,24,47,83,108,109,120,121atmosphere,16,23,27,31,42,58,62,72,87,91,92,107atonement,30,75,76,88attitude(s),xvii,4,5,8,11,13–16,32,35–43,47–51,54–59,62,64,68,71–73,78,80,83–88,97–99,104–06,108–18,123–27

Augustine,St.,9,10,14,19,22,24,28,54,59,70,114,121AveMaria,116averageman,xvii,13,14,15,17,18,31,32,63,112awakenedness,xvii,8,11,31,32,63–79,95,96,99,104,111,120,126,127

baptism,3,5,10,11,17,18,21,22,43,45,47,67,77,83,90,91,98,107,118,121beauty,ix,xvi,7,8,22,26,28,47,50,51,55,58,59,65,70,85,92,100,101,107,109,116,130Beethoven,14,26BenedictXVI,xviiiBenedict,St.,24Benediction,94Benedictus,41,50Bernard,St.,24BlessedVirginMary,94,116,117blindnesstovalues,36,37,46,64Bonaventure,St.,60

breadandwine,43,87Breviary,2,90BrotherJuniper,Bl.,18

Cajetan,St.,129callofGod,54,56,66,67,70,81,98.SeeVOCATION.Calvinsim,40CanticleofCanticles,59,116catechumen(s),90,91CatherineofSiena,St.,19,121causaexemplaris,42,46causaprima,38causaesecundae,38chalice,41,89Chapman,Emmanuel,xixChristmas,28,62,75,92,93,100,118Christocentricpiety,117,118Church(RomanCatholic),vii,xv-xix,2,23,25,37–40,53,56,66,72,75,76,86,88,90,100,120,121,125–27

classicalman,14,15,112,115classical,the(spirit,character),xxii,13–15,18,26,39,41,43,55,61,110,111–22,123.SeeUNCLASSICAL.

commandmentsofGod,11,12,22,106communion,4,8,25–33,42,43,55–60,80–82,86,98,99,108,111,112,115,118,119,124CommunionofSaints,29,88Compline,50,116,127concupiscence,xvii,37,46,47,69confession,3confirmation,43Confiteor,25,54,87,100,110ConradofParzham,St.,18conscious/consciousness,5,8–13,22,25,27,29,31,37–42,45–50,54,57,65–69,75–78,85,88,103,104,120,122,124

Consecration,31,55,87,88contemplation,26,36,54,61,63,70,71,78,93,114,120,121continuity,95–101contrition,3,47,97conversion,xix,14,55,56,79,81,83,100,114,126CorpusChristi,31creation,7Credo,42,53,62,73,87,100Cross,2,11,22,25,30,73,76,88cultofpersonality,12,15culture,23,47,105

daVinci,Leonardo,59David,117Deogratias,89depth,xvii,xxii,1,4,26–28,32,36–39,42,43,55,58,59,64–67,83,84,91,95–99,107,112,115,121

desertfathers,32devotion,otherformsof,xxii,1,2,5,25,91,93,94dignityofbeing,7,36dignityofman,ix,8,42discontinuity,96discretio,xvii,xviii,79–94,106,111,124disvalue(s),xv,46,65,105,106,112,113divineOffice,2,3,23,25,30,50,121,122,125divineservice,2,4,41,61,86,91,126Doxology,50

Easter,xvii,28,43,62,76,94,100ego/egocentricism,xvi,xvii,26,32,46,47,48,49,52,114emotion(s),27,76,77,83,107enthusiasm,8,36,45,46,55–60,109Epiphany,75,118error,14,26,52,98,112,113,121Esau,57essentialendowment,15–18eternity,9,27,40,52,76–79,88,89,98,100,109,126ethics,11Eucharist,68,76,89,91extremeunction,43

FaceofChrist,5,8,11,18,22,26,27,37,60,86,91,92,107,117,118faith,30,37,41,42,66,67,73,76,86,87,90,93,94,100,118,126Father,the(God),10–12,22,23,26,39,40,41,49,50,52,87,88,93,101,109,116–19,124,126fearofGod,27,31,37,39feasts,23,31,62,73,76,87,89,93,100,116,117,118,119fellowship,27,42forgiveness,26,54,55,87,88,97FourthofJuly,92FrancisofAssisi,St.,14,19,24,56,70,121freedom,ix,14–17,21,58,60,65,66,96,103,114,116.SeeLIBERTY.friendship,xvii,55,58,70,80,82,115,124

genius,14,15,17,18,19,65genuineness/genuine,the,4,5,15,16,53,56,58,63,67,73,74,78,80–84,88,92,94,98,105,106,112–18,121

Gertrude,St.,27gift(s),4,14–21,31,35,49,51,58–65,70,77,92,121GloriaPatri,41,50,73,99Gloria,2,31,50,54,73,87,110glorificare,10,11glory/glorificationofGod,2–5,12–18,26,29,46,48,50–57,60–62,69,71,76,78,86,88,91,92,101,106–09,115,119,121,124–27

God-man,xxii,1,10,11,22,32,41,49,52,53,73,93,100,117,126Goethe,14,15,17,18Gospel(s),28,41,48,49,54–57,68,73,75,87–91,116,117

grace,xxii,2,3,17,18,26,33,42,48,66,67,73,81,86,89,107–09,120,128Gregorianchant,xxiGregoryVII,St.,19,28guilt,30,54,69,75

happiness,xvii,14,58,59,98,127hierarchyofvalues,43,57–62,79,111,115vonHildebrand,Alice,xx,123–30vonHildebrand,Dietrich,xv-xx,123–30Hitler,Adolf,xvHodie,62,73,75,100holiness/holy,the,2,7,9,10,18,26,27,38,39,42,48,49,55,77,79,100,107–09,113,118,124holyanointing,43holyCommunion,53,89,91,119,122HolyGhost,41,43,49,66,76,111HolyMass,xvi,xxi,2,3,10,23,25,28,30,31,41,42,49,54,62,73,76,86–94,99,109,117–22,125,127

holyorders,90,91HolySaturday,28,43,108HolySee,xxiHolyThursday,28,31HolyTrinity,2,17,60,69,99,118,120,121HolyWeek,76hope,30,37,41,77Hours,50,69,73,90,99hubris,37.SeePRIDE.humannature,xxii,64–67,72,93,108,109,112,120.SeeNATURE.humility,22,37hymns,23,27,50,74,92,93,116,119

“I-Thou”communion,26,32,80,81,86,118imageofGod,5,8,37,42,72,121imitationofChrist,5,11,12,17,21,53inconspectuDei,43,63,67,69,70,116Incarnation,17,42,61,68,75,89,92,93,117,119individuality,xxii,13,16–19,27–32,59,62inorganic,the,16,103–08instrumentalization,38,43,48,80intentiounionis,52irreverence,36–39,80,116

Jansenism,40JesusChrist,xvii,xxii,1–5,8–12,17–35,40–42,45,48,53,56,59–61,66,70,86,93,100,115John,St.(Evangelist),53,68,117,118JohntheBaptist,St.,66JohnVianney,St.(CuréofArs),18Joseph,St.,94joy,8,14,27,30,36,39,40,45,46,51,54,57,60–62,70,94,96,100,105–09,112justification,22

kingdomofGod,19,29,30,60,67,84–87,91,125kissofpeace,89knowledge/knowing,13,15,18,21,22,31,35–39,60,65–68,75,78,95,98–101,104–07,114,115Kyrie,54,87,89

laudare,9,10,11Lent,75,76,120liberalism,26,31liberty,70.SeeFREEDOM.lightofChrist,115.SeeLUMENCHRISTI.liturgicalyear,23,28,74,76,100,107,117longing,xxii,30,51–61,67,75,77,100,103,106,107,112,121love:4,8,9,13,14,22,27–32,26,45–52,59,61,80,83,89,93,97,99,104–07,112,113,116,119,124;ofChrist;adoring,9,10,11,45,46;divine,xxii,30,93;ofChrist,10–12,22,23,26,31,32,49,70–73,88,89,101,115,118;ofGod,9,11,37,41,52,105,121;ofmanandwoman,ix,106,114,115;ofneighbor,26,50,105

lumenChristi,37,69,78,111.SeeLIGHTOFCHRIST.

magnaliaDei,4,54,61,68,72,74,75,88,100,119Magnificat,41,50marriage,58,70,80,83,106,116,125materialism,58,113Matins,28,29,50,60,62,73,74,92,117,120MaximilianKolbe,St.,xvimechanical,the,80,103–07meditation,76,120mercy,54,69,76,87,89metaphysicalsituationofman,16,27,37,63–71,112Michelangelo,14,85Misereatur,54Missarecitata,xximortification,120,121Moses,118Mozart,xvii,17Musicaesacraedisciplinae,xximysteriuminiquitatis,116mystery,ix,xviii,5,7,36,43,62,68,76,86–94,99,115–22MysticalBodyofChrist,xxii,10,21,22,25,26,29,30,33,42,72,77,79,86,118–21mysticism,120,121

Napoleon,15narrowness,14,32,37,48,58,59,72,92,96,121,124natural:basis/order,xvii,18,21,22,38,53,64,86,91,94,97,104,112;pointofview,17,92,93;religion,37;values,xvii,18,22

nature,8,17,26,35,50,55,58,65,70,101,104,108.SeeHUMANNATURE.Nazism,vii,xvNewman,Bl.JohnHenry,129nobility/noble,the,xvi,7,16,39,43,47,50,55,58,59,74,77,85,93normalman,14,15

novelty/novel,the,97,101

objectivegoods,xv,58,97objectivelogos,xviii,15,46,62,80,85,98,112,113,115objectivevalue,xvi,65,85,112Offertory,87,89,91,119organic,the(structure,character),xxii,1,5,41,52,55,71,75,79,82,87,103–10,111,112

PalazzoFarnese,84,85pantheism,39parableofthewiseandfoolishvirgins,the,67paten,41Paternoster,31,55,88,90,109Paul,St.,19,28,29,68,100,121pearlofgreatprice,the,57,60penance,75,76Pentecost,28,76,108periphery/peripheral,the,26,27,31,32,64,67,69,81–84,91,93,97personality,xv-xvii,1,2,4,12–19,21–24,31,32,35,38,41,45–49,55–66,78,80,84,87,98,106,107,112,123–26

Peter,St.,28,56,68,100pettiness/petty,the,18,48,57,92,106,113PhaseDomini,27Philip,St.,118Philistine,14,92piety/pious,the,47,72,86,92–94,107,109,110,117,120PiusXII,xxiPlato,4,37,39pleasure,xvii,31,37,58,65practical,the,xvi,xvii,38,42,63,64,68,71.SeePRAGMATIC.praeambulumfidei,37,41pragmatic,the,43,112,113.SeePRACTICAL.praise,xv,2,3,7–11,23,29,30,33,41,50,53,57,60,61,70,74–76,87,88,99,100,106,109,121,122,121–24

preaching,85,86,91pride,xvii,26,36,46,47,69,113.SeeHUBRIS.priestlyrole(s),2,30,41,54,87,89,90,91,121profane,the,86,92Protestantism,26Psalms,10,25,29,39,50,92,99,117,119pseudo-community,29,32purity,22,50

realmofvalue(s),8,35,41,65,66,97,98.SeeWORLDOFVALUE(S).reconciliation,76redemption,xxii,3,69relic(s),94religion/religious,the,ix,xv,2,5,35–41,47,62,66,72,73,81–85,92,109,110,117,125,127religiousorder(s),61,81,86,127

revelation,38,56,61,66,73,87,93,100,118reverence,xvii,35–43,77,83,86,93,111,123–27rhythm:andvalues,xvii,56,104;ofbeing/existence,71,72,79,80,8;ofglorification,55;oftheliturgicalyear,28,74,76,100;oftheLiturgy,28,40,60,61,89,124

Rosary,25,93rubrics,89

sacrament(s),2,3,11,21,23,42,89,90,91,117,125sacramentals,2,91,125SacredHeartofJesus,18,19,93sacrifice,xvi,4,10,15,23,33,41,49,53,59,69,76,83,86,88,91,106,109,118,121Sacrosanctumconcilium,xviiisaint(s),5,8–12,17,18,21,24,27–30,54–57,88,100,114,115,119,121,128salvation,53,55,71,74,76,100,109,112sanctity/sanctification,2–5,8–12,22,29,49,98,106Sanctus,9,40,49,88Sangallo,85ScyllaandCharybdis,78self-assertion,16,26,32,37self-centeredness,47,48,123self-donation,14,83self-forgetfulness,4,48,49self-glorification,36,38SermonontheMount,12,28service,2,15,85,86,87,125sex,116signofthecross,90silence,2,8–11,36,59,81,84sin(s),30,51,54,55,69,87,88,112–16,121,124slackness,41Socrates,37,39solemnity/solemn,the,xviii,77,82,83,87–89,92,94,121Son(JesusChrist),19,50,61,101,116,117sorrow,47,61,70,83,96spiritualinertia,xvii,63–67,70,74,113StationsoftheCross,2,25Stein,Edith,129Stephen,St.,100stoicism,77,108stupidity,17,32,37,38,39,57subconscious,103subjectivelysatisfying,the,xvi,27superabundance,giftof,4superactual,the,95–99superfluum,4supernatural:life,18,21,22,43,47,67;order/reality,xvii,xxii,8,10,16,18,21,22,24,26,27,30,35,42,43,66,67,72–77,86,92,94,107,108,117–20;values,xvii,18,35

supraindividualcharacter,xxii,27,28sursumcorda,56,64,87

symbol(s),xvii,41,43,74,83,87–90,106,107,115,116

TeDeum,50,61,62,73,128technicalization,38,80,105Tenebrae,28Teresa,St.,108thanksgiving,9,23,30,50,55,61,68–71,75,76,87–89,99,100,106,121,128theme,1,11,12,27,52,74,79,84,85,89,90,100,114theocentrism/theocentricpiety,xvii,46,49,53,117,118Thérèse,St.,24,100ThomasAquinas,St.,129transformationinChrist,3–5,8–11,18–21,42,45,48,57,66,67,71,78,87,98,107,108,118,123,124Tridentineliturgy,126truth,xxii,7–10,15,18,19,27,32,38,39,42,43,46–50,55,58,64,66–70,77,86,92,96–98,111–17,120,121

unclassical,the,54,112–16unionwithGod,3,25,51,52,89,118

value(s),xv,xvi,xvii,4,7–9,14–19,22,26–32,35–39,41–66,71,77,85,87,95–101,104–06,109–15,126–28

value-response,xvi,xvii,4,8,9,15,22,35,36,39,42,45–62,65,66,72,73,77,95,97–101,104,107,109,111,114,115,123–28

Vespers,50,127VincentdePaul,St.,24virtue(s),11,22,28,35vocation,7–12,15,43,67–69.SeeCALLOFGOD.volo,3,12

will,xvi,13–15,21,22,46,52,58,64,72,105–08,121,124worldofvalue(s),xvi,4,8,15,18,22,27,35–38,45,46,49,51,56–58,64,65,87,125.SeeREALMOFVALUE(S).

worship,xvi,xviii,xxi,73,99,125,127