“When we pray, the voice of the heart must be heard more than the proceedings from the mouth.”
– St. Bonaventure

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“When we pray, the voice of the heart must be heard more than the proceedings from the mouth.”
– St. Bonaventure
I am a walker. Indeed, walking is one of my favorite pastimes. I rejoice in sunrise while striding on the beach near my home or through urban landscapes when I’m traveling on business. I delight in an afternoon saunter with my wife, Kate, and our goldendoodle, taking in the beauty of
Cape Cod as my dog gallops across the beach. Knowing my love for walking, a dear friend once gave me a glass paperweight, inscribed with Augustine’s words: solvitur ambulando, “it will be solved in the walking.” Movement awakens novel visions and stimulates creative thinking. It’s difficult to hold onto old ideas when you’re on the move. Walking becomes the place of possibility, intimacy, and service. God is our companion as we venture toward new horizons.
—from the book Walking with Francis of Assisi: From Privilege to Activism
by Bruce Epperly
Saint Thomas Aquinas’ Story
By universal consent, Thomas Aquinas is the preeminent spokesman of the Catholic tradition of reason and of divine revelation. He is one of the great teachers of the medieval Catholic Church, honored with the titles Doctor of the Church and Angelic Doctor.
At five he was given to the Benedictine monastery at Monte Cassino in his parents’ hopes that he would choose that way of life and eventually became abbot. In 1239, he was sent to Naples to complete his studies. It was here that he was first attracted to Aristotle’s philosophy.
By 1243, Thomas abandoned his family’s plans for him and joined the Dominicans, much to his mother’s dismay. On her order, Thomas was captured by his brother and kept at home for over a year.
Once free, he went to Paris and then to Cologne, where he finished his studies with Albert the Great. He held two professorships at Paris, lived at the court of Pope Urban IV, directed the Dominican schools at Rome and Viterbo, combated adversaries of the mendicants, as well as the Averroists, and argued with some Franciscans about Aristotelianism.
His greatest contribution to the Catholic Church is his writings. The unity, harmony, and continuity of faith and reason, of revealed and natural human knowledge, pervades his writings. One might expect Thomas, as a man of the gospel, to be an ardent defender of revealed truth. But he was broad enough, deep enough, to see the whole natural order as coming from God the Creator, and to see reason as a divine gift to be highly cherished.
The Summa Theologiae, his last and, unfortunately, uncompleted work, deals with the whole of Catholic theology. He stopped work on it after celebrating Mass on December 6, 1273. When asked why he stopped writing, he replied, “I cannot go on…. All that I have written seems to me like so much straw compared to what I have seen and what has been revealed to me.” He died March 7, 1274.
Reflection
We can look to Thomas Aquinas as a towering example of Catholicism in the sense of broadness, universality, and inclusiveness. We should be determined anew to exercise the divine gift of reason in us, our power to know, learn, and understand. At the same time we should thank God for the gift of his revelation, especially in Jesus Christ.
Saint Thomas Aquinas is the Patron Saint of:
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“God cannot cease to love me. That is the most startling fact that our doctrine reveals. Sinner or saint He loves and cannot well help Himself. Magdalen in her sin, Magdalen in her sainthood, was loved by God. The difference between her position made some difference also in the effect of that love on her, but the love was the same, since it was the Holy Spirit who is the love of the Father and the Son. Whatever I do, I am loved. But then, if I sin, am I unworthy of love? Yes, but I am unworthy always. Nor can God love me for what I am, since, in that case, I would compel His love, force His will by something external to Himself. In fact, really if I came to consider, I would find that I was not loved by God because I was good, but that I was good because God loved me. My improvement does not cause God to love me, but is the effect of God’s having loved me.”— Fr. Bede Jarrett, p. 51
“Prayer is the best preparation for Holy Communion. Prayer is the raising of the mind to God. When we pray we go to meet Christ Who is coming to us. If our Creator and Savior comes from heaven with such great love, it is only fitting that we should go to meet Him. And this is what we do when we spend some time in prayer.”
– St. Bernardine of Siena
The first day of my pilgrimage to Assisi was dawning and I wanted to get the lay of the land and reorient my spiritual GPS after three hectic days of sightseeing in Rome. No one stirred, not even a stray cat or dog in search of bounty from a trash can, as I passed the majestic Basilica di San Francesco, the church of Santa Maria Maggiore, the abbey of San Pietro, and the Basilica di Santa Chiara. Too early even for morning mass, I walked the cobblestones and heard sounds of a new day dawning. As I gazed at the verdant Umbrian countryside in the distance, my imagination went back
to a simpler time. I visualized the hilltop village eight centuries ago, without lights or power, phones or internet, insular and isolated, a place where most of its citizens lived and died without traveling more than day’s walk from their Umbrian birthplace. In the still, crisp morning, I experienced the simplicity of a time before climate change, global travel, the novel coronavirus, and the 24/7 news cycle. For a split second, I forgot the machinations of political leaders and the spirit of unrest that has enveloped the globe as I pondered the journey of another pilgrim like myself, trying to make sense of his own inner stirrings and the challenges of his own time and place and looking for a way of life that would nurture his spirit and serve the world. I was looking for a world-affirming way to become a mystic activist for our time.
—from the book Walking with Francis of Assisi: From Privilege to Activism
by Bruce Epperly
Angela has the double distinction of founding the first teaching congregation of women in the Church and what is now called a “secular institute” of religious women.
As a young woman, she became a member of the Third Order of Saint Francis, and lived a life of great austerity, wishing, like Saint Francis, to own nothing, not even a bed. Early in life she was appalled at the ignorance among poorer children, whose parents could not or would not teach them the elements of religion. Angela’s charming manner and good looks complemented her natural qualities of leadership. Others joined her in giving regular instruction to the little girls of their neighborhood.
She was invited to live with a family in Brescia (where, she had been told in a vision, she would one day found a religious community). Her work continued and became well known. She became the center of a group of people with similar ideals.
She eagerly took the opportunity for a trip to the Holy Land. When they had gotten as far as Crete, she was struck with blindness. Her friends wanted to return home, but she insisted on going through with the pilgrimage, and visited the sacred shrines with as much devotion and enthusiasm as if she had her sight. On the way back, while praying before a crucifix, her sight was restored at the same place where it had been lost.
At 57, she organized a group of 12 girls to help her in catechetical work. Four years later the group had increased to 28. She formed them into the Company of Saint Ursula (patroness of medieval universities and venerated as a leader of women) for the purpose of re-Christianizing family life through solid Christian education of future wives and mothers. The members continued to live at home, had no special habit and took no formal vows, though the early Rule prescribed the practice of virginity, poverty, and obedience. The idea of a teaching congregation of women was new and took time to develop. The community thus existed as a “secular institute” until some years after Angela’s death.
Reflection
As with so many saints, history is mostly concerned with their activities. But we must always presume deep Christian faith and love in one whose courage lasts a lifetime, and who can take bold new steps when human need demands.
Franciscan Media
“Prayer is, as it were, being alone with God. A soul prays only when it is turned toward God, and for so long as it remains so. As soon as it turns away, it stops praying. The preparation for prayer is thus the movement of turning to God and away from all that is not God. That is why we are so right when we define prayer as this movement. Prayer is essentially a ‘raising up’, an elevation. We begin to pray when we detach ourselves from created objects and raise ourselves up to the Creator.”— Dom Augustin Guillerand, p. 91