About Father Leonard Feeney, M.I.C.M.

Leonard Feeney was born in Lynn, Massachusetts on February 15, 1897. On the eve of Our Lady's Nativity, September 7, 1914, he entered the Jesuit Novitiate of Saint Andrew in upstate New York. During his 14 year formation as a Jesuit, he studied in England, Wales, Belgium, France, and the U.S.A. At the end of a brilliant scholasticate and theologate, he took religious vows as a son of Saint Ignatius, and was ordained a priest on June 20, 1928.

Father Feeney then embarked on what would become one of the most celebrated careers any priest could enjoy as a writer, lecturer and editor. During the 1930's he was literary editor of America, the Jesuit-run Catholic monthly. At the same time, his books, published by some of the major publishers of that time, were becoming standards in Catholic schools and homes all across the country. They include Riddle and Reverie (MacMillan, 1936), Song for a Listener (MacMillan, 1936), You'd Better Come Quietly (Sheed and Ward, 1939), The Leonard Feeney Omnibus (Sheed and Ward, 1943), Your Second Childhood (Bruce Publishing Company, 1945) Mother Seton, an American Woman (Dodd, Mead & Company, 1948), Survival Till Seventeen (Sheed and Ward, 1948).

Father's genius as a writer, speaker and theologian, was attested to by some of the most prominent Catholic figures of his day. Bishop Fulton Sheen once said that the only substitute he would allow on his radio show was Father Feeney. Frank Sheed, of Sheed and Ward said, "For Father Feeney, dogma is not only true; it is breathlessly exciting. That is his special vocation. . . to make his readers feel the thrill." During Father's days at Oxford, Lord Cecil, the famous Oxford don admitted, "I am getting more out of my association with Leonard Feeney than he could possibly get from me." Of the Jesuit's writing, Cecil said, "it shines with a pure, clear light."

In 1942, during the height of his literary fame, Father Feeney was transferred by his Jesuit superiors to Saint Benedict Center, a Catholic student center which had been founded two years earlier by Catherine Goddard Clarke. Mrs. Clarke had sought the permission of the then-Archbishop of Boston, William Cardinal O'Connell, to establish an educational oasis of Catholic truth close to the renowned secular universities in that area. The Cardinal readily agreed to the project, admonishing Mrs. Clarke to "teach the Faith without compromise." So it was that Saint Benedict Center quietly came into existence that year at the intersection of Bow and Arrow Streets in Harvard Square, Cambridge, Massachusetts.
The Center's initial purpose was to provide religious instruction for the Catholic students of the universities and, in keeping with the instructions of Cardinal O'Connell, its policy was to teach the authentic doctrines of the Church through the study of Holy Scripture, and the writings of the Fathers, Doctors, and Saints of the Church. This program of studies achieved immediate success, filling the spiritual vacuum created by an obvious deficiency in the neighboring academic institutions. The Center was attended in large and growing numbers.

With Father Feeney's transfer to Saint Benedict Center, a whole new era in his life — and in the lives of countless others — was to commence. Within three years, he came to see clearly that the Church was headed down a dangerous path of compromise and accommodation, leading to what is now universally recognized as a "crisis in the Church." Not only did Father see the problem before anybody else, he also saw the primary cause: the obscuring of the Catholic Church's teaching "outside the Church, there is no salvation" (extra ecclesiam nulla salus).

In 1949, with the loyal support of those who had become his spiritual children, Father Feeney founded the Slaves of the Immaculate Heart of Mary. From the foundation of the Congregation until his death in 1978, Father Feeney continued to teach his disciples and form them into a community of apostles dedicated, not only to the restoration of the Dogma of Faith, extra ecclesiam nulla salus, but also to the conversion of the United States of America to the One, True Faith, outside of which no one at all is saved.

After Father Feeney’s death in 1978, the great Scottish apostle of Christ the King, Hamish Fraser, eulogized him as "one of the most outstanding prophets of our time. For not only did he most accurately diagnose the contemporary malaise, long before others became aware of it; he also put his finger on the very omission which was both symptom and cause of the plague of liberal indifferentism which eventually surfaced as post-Conciliar Neomodernism and oecumania."

About Brother Francis Maluf, M.I.C.M.

• Read Brother Francis' Books.
• Listen to His Lectures.

Brother Francis was born, in the town of Mashrah, Lebanon, about thirty miles from Beirut, in 1913. His given name was Fakhri Boutros Maluf. The Maluf family is descended from the ancient Ghassanids, Christian and Catholic Arabs who courageously kept the Faith in the face of Moslem aggression.

Though poor, Fakhri’s family saw to his education, which was provided at home, in a small school that his father operated. In 1934, Fakhri graduated from the American University of Beirut with a Bachelor’s Degree in mathematics. From 1934 to 1939, he taught physics at that same University.

In 1939, he moved to the United States to attend the University of Michigan, Ann Arbor, where he received first an M.A. and, in 1942, a Ph.D. in philosophy. After receiving his Ph.D., he continued post-graduate studies at Harvard University and Saint Bonaventure University.

From 1942 to 1945, Dr. Maluf taught mathematics and science at Holy Cross College in Worcester, Massachusetts. From 1945 to 1949, he taught philosophy, theology, and mathematics at Boston College.

In addition to his academic career, Dr. Maluf's first decade in America was filled with great religious activity. On the Feast of St. Andrew (Nov. 30) in 1940, he became a Catholic. (Although he came from an historic Catholic family, his father had become a Mason and raised the children with no religion.) Two years later, he met Father Leonard Feeney, chaplain of Saint Benedict Center. In 1949, Dr. Maluf and two other professors at Boston College were dismissed from the faculty after charging the College, in a letter to Pope Pius XII and the Superior General of the Jesuit Order, with promoting the liberal doctrine of salvation outside the Church. That same year, Dr. Maluf became one of the pioneer members of Father Feeney’s religious Order, the Slaves of the Immaculate Heart of Mary, eventually taking the vows of religion and the name Brother Francis, after Saint Francis Xavier.

Since that time, Brother Francis continued to teach Sacred Scripture, philosophy, theology, science and mathematics at various levels. For many years he was the Superior of the Slaves of the Immaculate Heart of Mary monastery in Richmond, New Hampshire. While in his 90s, he continued to give weekly lectures on various topics, teach high school, head the Saint Augustine Institute of Catholic Studies, and oversee the publishing apostolate of Saint Benedict Center.

On July 19, 2009, Brother Francis marked his 96^th birthday. On September 5 of that year — a first Saturday — Brother went to his reward.

Although our Order is of the Roman Rite of the Catholic Church, Brother Francis was a Melkite Rite (Byzantine) Catholic. 

Please read Brother Francis’ Obituary and the Ad Rem, The Funeral of Brother Francis, in Thoughts and Pictures.

He gave numerous lectures and courses that are available on our online store in books or on audio.

About Brother Andre Marie, M.I.C.M.

A native of New Orleans, Louisiana, Brother Andre Marie graduated from that city's Holy Cross School in 1988. He went on to study at Louisiana State University's (LSU) main campus in Baton Rouge, on full scholarship as a music major. After three years at LSU, he transferred to Holy Apostles College and Seminary, in Cromwell, Connecticut, where he took a Bachelor of Arts degree in Spring of 1993 (major in Humanities with a minor in Philosophy). In September of 2007, he received the degree of Master of Arts in Theology, Summa cum Laude, also from Holy Apostles.

He entered as a postulant for the Slaves of the Immaculate Heart of Mary in May of 1993, and went on to the novitiate on Christmas of that year. He made profession of vows on Epiphany of 1996.
Since 1993, he was mentored in philosophy and theology by Brother Francis Maluf, M.I.C.M., Ph.D., a published philosopher of note.

His apostolic work has included various facets of the publishing apostolate of the congregation. For ten years, he was also part of the community's small "mission band" of brothers who traveled to different cities distributing literature to interested persons in an effort to spread the Catholic Faith and bring wayward Catholics back to a sacramental life. He oversaw that apostolate for four years.
He has edited three of the Order's books, published dozens of articles, and presented numerous lectures in apologetics, the history of doctrine, the Church's ecumenical councils, ecclesiology, and devotional topics. He is currently giving lectures on making America Catholic as part of the "Catholic America Tour."

Since 2002, he has been Prior of St. Benedict Center, an apostolate of the Slaves of the Immaculate Heart of Mary in Richmond, New Hampshire.

Past memberships include the Knights of Columbus, the Tubists Universal Brotherhood Association, and Phi Mu Alpha Sinfonia. Brother maintains a weblog called Brother André Marie’s Theology Blog.

Battle over Richmond project isn’t over yet

St. Benedict’s and neighbors ask judge for help

By Kyle Jarvis
Sentinel Staff

Published:

Sunday, January 23, 2011 8:47 AM EST

Though the town of Richmond and the St. Benedict Center settled a religious discrimination lawsuit last year, the legal battle rages on.

The center is asking the court to approve an agreement previously negotiated with the town on conditions of approval for a proposed construction project, while a group of residents, including abutters to the center’s property, is asking the court to send the matter back to the town’s planning and zoning boards. Residents say they’d then have a chance to be heard.

At a hearing in Cheshire County Superior Court Thursday, the center and the group of residents each argued that town officials have not followed the proper process on a previous court order.

The discrimination lawsuit stemmed from the center’s plans to build a 10,000-square-foot school and chapel on its Fay Martin Road property.

Following several hearings, the project received approval from the town’s planning and zoning boards, but with that approval came a list of 30 conditions.

The center argued it could never meet all 30 conditions, which amounted to a violation of its constitutional rights under the federal Religious Land Use and Institutionalized Persons Act, and Judge Philip P. Mangones agreed.

Rather than go to trial, the town settled for $1.15 million. It was hailed as one of the largest settlements of its kind.

In April, officials from the center met several times with some members of the planning board and board of selectmen to revisit the conditions, said Michael J. Tierney, the center’s attorney. The result was a revised list of 23 conditions.

In June, the center and the town asked Mangones to approve the conditions. The judge Mangones declined the request, instead ordering the town to seek “meaningful input” from the planning board and zoning board.

“It is not clear ... that the planning board and zoning board of adjustment, as the entities with the power to make decisions with respect to land use issues, had authorized counsel to enter this settlement,” Mangones said in the order from June.

Then, things changed when some planning board members made 21 changes to the new revisions, “which I argued are more onerous than the 23 conditions agreed upon in April,” Tierney said.

But the full planning board never gave the okay for going ahead with the changes, according to two planning board members, which didn’t sit well with Tierney and the residents.

At least two planning board members claim a selectman told them their input wasn’t needed.

Mangones took the matter under advisement and will be issuing a ruling.

Richmond attorney Daniel J. Mullen could not be reached for comment on the town’s position.

Kyle Jarvis can be reached at 352-1234, extension 1433, or kjarvis@keenesentinel.com

Letter to the Editor: Jesus Insulted at Christmas

Spotlight photo was insulting to all Christians

Published: Friday, December 31, 2010

“ ’tis the season,” right?

It seems as though ’tis the season to insult and revile Christ and Christianity!

I refer to the photograph in your Spotlight section of Thursday, Dec. 9, “celebrating” holiday concerts and shows in the region.

This offensive photograph purports to publicize a show called “Jewmongous” which “pokes fun at the producer’s Jewish heritage and modern Jewish life.”

So I ask, why in heaven’s name does one of the figures in the picture obviously represent Jesus Christ? Is he a part of modern Jewish life? I don’t think so. Too bad the makeup man did not include the blood streaming from his head and face as a result of that crown of thorns and a torn bloody cloak from the terrible scourging he received.

This is funny? It is an outright mockery of Christ and every Christian, no matter what his or her affiliation, should be outraged at the newspaper’s selection of this particular photograph from the show.

Would you print such a depiction of Mohammad? I seriously doubt it, as it would call upon your heads a fatwah (sentence of death for blasphemy).

Remember the cartoonist in the Netherlands? He still fears for his life long after the incident and is under 24-hour guard.

Shame on you!

ELEONORE VILLARRUBIA

22 Fatima Way

Richmond

Edited for style.

Merry, Marian Christmas!

This is from the main SBC site:

To all our tertiaries, friends, benefactors, and regular readers, I express the heartfelt wishes of all the Slaves of the Immaculate Heart of Mary, Brothers and Sisters: May the tender Virgin and St. Joseph bring Jesus into your homes, and may the grace of God the Father, the wisdom of His eternal Child, and the charity of Their Holy Ghost be with you all this Christmas.

Please feel free to read our Christmas selections on this site, as well as my Christmas Letter.

— Brother André Marie, M.I.C.M. (Prior)

Welcome to the New SBC Watch!

SBC Watch is back. We're under new management.

The Fire of Pentecost

By Brian Kelly
Summer begins on my calendar after our May Procession. In meteorological time, it begins June 1. What this means is that the season of summer extends through the warmest months of the year, which in the Northern Hemisphere are June, July, and August. I only discovered today, while beginning this article, that in Great Britain and Ireland (and other northern countries) summer follows weather, or meteorological time. In Shakespeare’s A Midsummer Night’s Dream the play takes place during the shortest night of the year, June 21, although this is not, in meteorological time, mid summer. That would be mid July. 

However, in North America we start our summer with the summer solstice, June 21, which, I think, makes more sense because it marks the longest day of the year, and even though the days begin to slowly grow shorter after the summer solstice, June, July, and August are the months with the longest days of the year overall. School time, of course, summer begins when school gets out, or, on the average, Memorial Day, the last Monday in May. In the Southern Hemisphere our summer is their winter; so June 21 for them is the winter solstice.

Pentecost

Liturgically, in the summer, the Church lives in the season of Pentecost. On Pentecost Sunday we celebrate the Birthday of the Church, the Day the Holy Ghost, the Spirit of Truth, descended on the fearful Apostles and changed hesitant men into roaring lions for Christ.
“And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting. And there appeared to them parted tongues as it were of fire, and it sat upon every one of them: And they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak” (Acts 2:2).
The Holy Spirit, who is everywhere, made His presence known in this place, in this city of Jerusalem, in this house of the family of Saint Mark, in this Upper Room of the house where the Holy Eucharist was instituted, by way of a “mighty wind” and “fire.”

Fire

The sun in the summer is high in the sky and gives off its greatest light and heat during the season of Pentecost. The sun is fire, and without fire there is no light and no heat. There is a trinity in all created things. Light proceeds from the fire, as the Son from the Father, and heat proceeds from the fire and light, as the Holy Spirit proceeds from Father and Son as Love.
Why did the Third Person of the Trinity appear as tongues of fire upon the heads of the Apostles? What is it about this material element, or rather, its manifestation as light and heat, which makes it so spiritual that indeed, although invisible itself, all material things must be seen by means of it and, although unfelt itself, makes all things warm that are touched by it. Fire, by its nature, is material, but it is the closest of all material things to immaterial realities.

The Greek Philosophers on Change and the Causes of Change

Heraclitus, an ancient Greek philosopher, who lived around the fifth century B.C., was convinced that fire was cause of everything in the cosmos. He was one of many philosophers of that time who studied at Ionia (Miletus, in today’s western coast of Turkey) at the school founded by Thales, the father of western philosophy. The thinkers of that Eleatic school, as it was called, were looking for the ultimate causes of the material universe, and they were stuck in the material realm until Anaxagoras came along. He came up with the idea that nous, or mind, was the ultimate reality that formed all things, and that purpose (telos) was behind the order in the cosmos. However, Plato said that he fell short of attributing design, and, therefore, knowledge to his nous. The Greeks, among others, believed that there were four ultimate elements: earth, air, water, and fire. Thales thought that water was the ultimate element from which all things arise and participate in. Anaxamenes thought that air was the basic element. Heraclitus considered it to be fire, because, he said all things are in flux and always changing and fire underlies all change. He was the first philosopher to use the term logos (reason or word) although he did not rise to the spiritual realm with that concept as Plato did later. For him, logos, was creative of all things, but still material, although utterly ethereal, containing all things, even opposites.
This kind of speculation may not seem very brilliant to us, but we must remember that the ancient Greeks were pagans and had no knowledge of holy scripture, hence creation from nothing by an Omnipotent God. By the light of reason alone they were unable to entertain the concept of a beginning (creation), believing that matter, even if formless, or chaotic, was eternal and infinite. In fact one of their philosophers, Anaxamander, posited that the cosmos arose out a force that was limitless and infinite. He was a fascinating thinker and studied directly under Thales. He was, among many other things, an astronomer and mathematician and he calculated solstices and equinoxes. He had a peculiar theory that the Earth, which he held to be cylindrical, was orbited by a revolving dome that was punctured with holes and that outside the dome was fire, hence the stars were merely small holes in the canopy and the sun was a big one. Nevertheless, I was always impressed by Heraclitus, whose errors, like other Greek philosophers, helped the advance of natural wisdom as much as his correct theories. If we understand by “fire,” in Heraclitus’ thought, the reality of “change,” then that element takes on a deeper significance that mere flames, light, and heat.

Fire in Nature

But enough of that. It is fire that I wish to write about, albeit briefly, in its relation to our Faith. The word “fire” in holy scripture is used analogously and really, spiritually and physically. When Jesus said, “I am come to cast fire on the earth; and what will I, but that it be kindled? (Luke 12:49), He was, of course, speaking analogously of spiritual fire. As was His Precursor, John the Baptist, when he told the penitents who had come to his baptism: “I indeed baptize you in the water unto penance, but he that shall come after me, is mightier than I, whose shoes I am not worthy to bear; he shall baptize you in the Holy Ghost and fire” (Matt. 3:11).
Heraclitus made a good point when he spoke of the power of this incandescent, or flaming, combustion of fuel and oxygen, that seems to defy an adequate definition. Physical fire is not limited to what we are familiar with everyday; lightning is fire; and the sun and stars are fire, but much hotter than the flames that end up as carbon gas in our ordinary experience.
The fire of the sun is the cause of almost all energy related substantial change: photosynthesis and evaporation, which give us plant life and rain; without CO2 in the atmosphere and H2O plants would not live, nor animals, nor man. Carbon dioxide is what plants take in to grow (call it plant "respiration") like our lungs do air. We exhale CO2 on account of our 98.6 degree body’s fire. What we produce in CO2 is not enough for plant life, but it helps. Volcanoes certainly exude a lot, as do forest fires, and all decomposing fossil fuels.

Fire in Supernature

Point being: fire changes things. When Jesus calls us to penance, and fills the world with the grace for all men to amend their lives, He likens it to casting fire upon the earth. We need the fire of grace from the Spirit of Christ to do penance and “change our minds” as the Greek word for penance, metanoia, implies. The sacrament of baptism does even more. The baptized become members of the Mystical Body of Christ and are “washed” (baptizein, in Greek, means “to wash”) from all sin by the fire of the Holy Ghost. That is why John the Baptist was so excited about Jesus’ baptism, which was far greater than his. As the church teaches us, the grace of baptism (and all the sacraments) works ex opere operato, from the act itself of receiving the sacrament; all that is needed for those with personal (and original) sin is Faith and sorrow for sin, and all sin and punishment due to sin is wiped out. That’s a change worthy of supernatural fire, isn’t it? How much of a change? How about being translated from mere children of Adam to becoming children of God and heirs to the kingdom of heaven!
When we see or feel fire we stand away from it lest we get burnt. For all the good that it does for us, it can also kill us. But God has other things that he does with material fire, and you will be surprised to know what He does.
He sometimes manifested His presence in the Old Testament by fire. God spoke to Moses in a burning bush, and that fire, although material with flames and all, did not consume the bush. The laws of nature were suspended by the Author of nature, so that Moses would realize who it was who was speaking to him. A pillar of fire led Moses and the Israelites through the desert nights on their way to the Promised Land. An angel from heaven took a burning coal from heaven’s thurible and purified the lips of Isaias the prophet with it. This fire did no harm, but purified him. And, speaking about suspending the laws of nature, when God punished Pharaoh and the Egyptians for refusing to allow the Israelites to depart their land, one of His punishments was fiery hail. How could hail be on fire? Well, God can make anything, except a contradiction, which is not a thing. Fiery hail is not a contradiction, as would be dry rain, or a square circle.
“And the hail and fire mixed with it drove on together: and it was of so great bigness, as never before was seen in the whole land of Egypt since that nation was founded. And the hail destroyed through all the land of Egypt all things that were in the fields, both man and beast: and the hail smote every herb of the field, and it broke every tree of the country” (Exodus 9:24&25).

Purifying Fire

So fire, material fire, can purify. This is what the fire in purgatory does. It purifies the souls waiting there to be taken as perfect vessels to heaven. Even here on earth fire purifies, as you know. Pure iron is extracted from impurities in iron ore by fire, and iron is purified by fire again to make steel. Iron and brass were being produced by Adam’s grandson Tubalcain. Even steel is mentioned in the Bible (Jeremais 15:12). Today there’s about 1300 million tons of it produced annually.
How does material fire purify souls? Well, we know that it cannot consume souls because the soul is spiritual and immortal. How then does it torment a soul in purgatory? First of all one must realize that the torments of the fire in purgatory are of a different kind than the fiery torments of hell. The fire is material in both places, but in purgatory the suffering souls have holy joy, and they desire to suffer. They know that they will see God and they also know that, although their guilt has been erased by confession, they must be “refined” spiritually from all the dross that the effects of personal sin has stained their wills with. This is why we pray after Holy Communion at Mass that the Body and Blood of Jesus will “cleave” to our very entrails (literally, yes, that is what the Latin viscera means) and wash away “every stain of sin that remains” in us.
I do not claim to understand why God chose fire to purify holy and imperfect souls in the next life, but I do know this, and I’ve been repeating it all along: Fire changes things! It cannot change a soul substantially, like it could a mortal body, but it can change a soul accidentally, by refining it. Therefore, it is better to refer to the punishments in purgatory as a chastisement. Chastisement is medicinal for the soul; it is inflicted in order to bring about change for the better. This is what Saint Paul meant when he wrote in his first letter to the Corinthians: “For other foundation no man can lay, but that which is laid; which is Christ Jesus. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: Every man's work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward. If any man's work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire” (3: 12-15).

Hell Fire

The fire in hell does not purify, but it torments in just punishment. It is not a chastisement. These torments are not the essential punishment of hell, but the accidental. The essential punishment of hell is the pain of separation from God, the pain of loss. To miss out, through one’s own fault, on the end for which one was created, the eternal vision of God, is the greatest of all pains that the damned suffer. Some of the more modern opinions proffer that the misery of the damned lies in that they have to live forever with the choice they made final at death to reject the love of God. This is, of course, true. But it is only one side of the coin of misery. The other side, the worse pain, is knowing that in opting for this final act of rebellion, the damned “feel” the turning away of the face of God from them. No, they do not see the face of God in His essence, but they do see the face of Christ the God-Man at their particular judgment. They do experience, and that forever, the horror of His just sentence: “Depart from Me.” And, this is yet another torment, their self-knowledge. They know their sentence is just. They see their own state of perpetual rebellion, which accuses them of a fixed will of preferring to continue in their sins even if they had the opportunity of a thousand more years of life, of two thousand, of a million.
But I am speaking here of fire. How does material fire torment an evil spirit or a human soul? For that matter, after the resurrection of the body, how does fire torment an immortal body in hell, since it does not consume the material substance and does not feed off any fuel. Tough questions, for sure. Nor are there any sufficient answers; for the fire in hell, although material, does not manifest the same nature as that with which we are familiar. The fire in hell, or so say the saints who have seen it, does not give off light. Our Lord referred to hell as “the exterior darkness,” “everlasting fire,” where “the worm dieth not,” and where there will be “weeping and gnashing of teeth.”
This does not mean that every one who is damned suffers in the same degree. Hell has its own “mansions,” some far more wretched than others. Even when it comes to the fire, not every person in hell is roasting over the flames. What the children of Fatima saw and what Saint Theresa of Avila describes below, is the place where the vast majority of the damned are tormented, each according to their particular vice or vices. But there could be other places in hell where the fire is not burning the unrepentant sinners from within but where it acts from without, tormenting the person by way of ligation. So, says Saint Thomas. The fire acts upon these less evil creatures as would the walls of a prison, afflicting them by way of confinement. But still, and justly, a most horrific end that will never end.
Saint Theresa describes her vision of hell:
"A long time after the Lord had already granted me many of the favors I've mentioned and other very lofty ones, while I was in prayer one day, I suddenly found that, without knowing how, I had seemingly been put in hell. I understood that the Lord wanted me to see the place the devils had prepared there for me and which I merited because of my sins. This experience took place within the shortest space of time, but even were I to live for many years I think it would be impossible for me to forget it. The entrance it seems to me was similar to a very long and narrow alleyway, like an oven, low and dark and confined; the floor seemed to me to consist of dirty, muddy water emitting foul stench and swarming with putrid vermin. At the end of the alleyway a hole that looked like a small cupboard was hollowed out in the wall; there I found I was placed in a cramped condition. All of this was delightful to see in comparison with what I felt there. What I have described can hardly be exaggerated. What I felt, it seems to me, cannot even begin to be exaggerated; nor can it be understood. I experienced a fire in the soul that I don't know how I could describe. The bodily pains were so unbearable that though I had suffered excruciating ones in this life and according to what doctors say, the worst that can be suffered on earth for all my nerves were shrunken when I was paralyzed, plus many other sufferings of many kinds that I endured and even some as I said, caused by the devil, these were all nothing in comparison with the ones I experienced there. I saw furthermore that they would go on without end and without ever ceasing. This, however, was nothing next to the soul's agonizing: a constriction, a suffocation, an affliction so keenly felt and with such a despairing and tormenting unhappiness that I don't know how to word it strongly enough. To say the experience is as though the soul were continually being wrested from the body would be insufficient, for it would make you think somebody else is taking away the life, whereas here it is the soul itself that tears itself in pieces. The fact is that I don't know how to give a sufficiently powerful description of that interior fire and that despair, coming in addition to such extreme torments and pains. I didn't see who inflicted them on me, but, as it seemed to me, I felt myself burning and crumbling; and, I repeat, the worst was that interior fire and despair. Being in such an unwholesome place, so unable to hope for any consolation, I found it impossible either to sit down or to lie down, nor was there any room, even though they put me in this kind of hole made in the wall. Those walls, which were terrifying to see, closed in on themselves and suffocated everything. There was no light, but all was enveloped in the blackest darkness. I don't understand how this could be, that everything painful to see was visible." [Source: The Collected Works of St. Teresa of Avila, Volume 1, Chapter 32: paragraphs: 1,2,3.]
This is the beginning of wisdom, to fear God. First, to have a servile fear of Him, then, after growing in love, to arrive at a filial fear, which is to fear offending God on account of His goodness, rather than His punishments. “But I will shew you whom you shall fear: fear ye him, who after he hath killed, hath power to cast into hell. Yea, I say to you, fear him.” (Luke 12:5).

Holy Fire

Surely, even a greater mystery than fire serving as an everlasting or temporary torment in the next life is fire serving unto glory. I do not know if the saints who spoke of such holy fire, as it burned within them, were speaking of the element analogously or in its reality, but I am inclined to think that it was both real and symbolic. Saint Francis Xavier used to have to splash cold water on his breast to relieve the intense heat that he felt inside when God would strike a chord in his heart in one wayward pulsation of divine love. There were numerous times where witnesses saw him do this in public, when the fire in his heart was so torrid that he could not wait until he had found some privacy. Another saint who had to deal with a similar “problem” was Saint Philip Neri. When he assisted at Holy Mass, the fire in his heart used to cause the beating pulsations to become so violent, that not only his body but the walls of the church would shake. During one particularly alarming episode, a fireball was seen to shoot through the church’s ceiling and down into the mouth of the saint then out his chest and back through the roof. Philip collapsed in agony. The ball of fire had burst through his ribs, opening them wide beneath the skin, thus providing his passionate heart more room to express its intense fervor.  Then, there was Saint Catherine of Siena. While in ecstasy that seraph of love once cried out: “My nature is fire!”
The Holy Ghost, Author of Grace, used tongues of fire as a symbol of His transforming presence when He filled the hearts of the Twelve Apostles with the fire of the virtue and power of His seven Gifts. The seven Gifts are not habits in the soul, as are the three theological Virtues of Faith, Hope, and Charity, but they are given, infused, to prompt the receiver to holy action. They are like a spark; hence they ignite, like a spark, like a flame, like tongues of fire. “I am come to cast fire on the earth.”
The highest choir of angels are called seraphim. It is a Hebrew word, derived from sarap, which means “to burn.” Each of the nine choirs performs some service to God that befits their class. The seraphim are the highest lovers of God among the angels; they reflect in the highest brilliance the Nature of God, which is Love. The seraphim ceaselessly praise God in unending chorus: “Holy, Holy, Holy, Lord God of Hosts (Armies). Heaven and Earth are full of Your glory.” It was a seraph who took a burning coal and purified the lips of Isaias, who had seen two of these angels each with six wings, chanting in a song of praise before the thrown of the King of Glory in heaven.
As we live our Faith during this season of Pentecost, let us renew at times the vows of our baptism as we did during the Easter vigil. Let us deeply desire, as we pray, that the Holy Ghost truly “come” and truly “fill” our hearts, and the hearts of our neighbors in Christ. Baptize us again, O Lord, not, of course, sacramentally, for we can only be born again once, but by Your purging fire. Through Your sanctifying power, may we be worthy flames in that holy conflagration which Jesus came to cast upon the earth.

Third Order Formation and the Saint Augustine Institute

So much has happened since I last wrote you that I hardly know where to begin. Over the past few months I have spoken on the phone with many of you — tertiaries and non-tertiaries alike. I have explained the Saint Augustine Institute of Catholic Studies (SAI) and what it means to be a tertiary of the Slaves of the Immaculate Heart of Mary. Your response has been inspiring. I have been getting several requests to help individuals start Circles of Study throughout the country. Our Membership Director, Brother Michael Maria, M.I.C.M., Tert. (Brad Grinstead), and I have also been talking with seven people who wish to join us as third order members; while several others have expressed sincere interest. Tertiaries are, generally speaking, lay people.

In these conversations I have had an opportunity to tell many people about Saint Benedict Center. This is a short summary of what I have told them and what their response has been.
Firstly, I explained that SAI is an easy adult-oriented method of studying the Catholic Faith. It is a tried-and-true method devised by our late superior, Brother Francis Maluf. There is no tuition. One does need, of course, to pay to obtain the books. Some required books, however, can be downloaded at no cost from our website. The Syllabus, which outlines the course of studies, is free at sai.catholicism.org. You can go through the Syllabus at your own pace. You may study on your own, if necessary. If you need any help, please let me know. The required book reports are easy to do and, don’t worry, I do not grade them. If your Catholic education has stopped since you left Catholic school, here is a chance to pick up where you left off. (I promised a friend one more thing. For those in the Chicago area, there is a circle forming right now. Contact me and I will put you in touch with the right people if you are interested in joining that group.)
Secondly, I talked about the Center at large and how it came to be. You would be surprised at the number of people who are just hearing about us for the first time. I took as long as was necessary to explain our double-charism as a crusade: (1) to defend all the dogmas of the Faith, but especially extra ecclesiam nulla salus (outside the Church there is no salvation), and (2) our commitment to work for the conversion of America to the one, true, Catholic religion. How could we do otherwise? We wish to share our Faith with our fellow Americans, and help them to know Our Lord in the only Church He founded.
Thirdly, I spelled out what the Slaves of the Immaculate Heart of Mary are all about. I explained that Third Order members practice both the contemplative and the active life; i.e., they work in the world, but they are not of the world.
Learning the Faith in the proper manner is essential for our crusade. Without this knowledge we cannot be effective instruments in the active work of converting our relatively pagan country to the one, true Faith. Brother Francis used to say that one couldn’t be an aqueduct until he was first a reservoir. In other words: Nemo dat quod non habet (No man can give what he does not have). I stressed the importance of the proven method we use in the proper formation for our Order’s tertiaries today. We have a special mentoring program that nurtures the tertiary-novice so that he is not left to fend for himself. I also talked about the great fruits to be found on our websites, as well as in our monthly mailings, our bookstore, our weekly lectures here at the Center, and our annual conference.
Finally, but certainly not the last or least thing, I discussed our great love and devotion to our Holy Mother Mary. It is she who guides our apostolate. We love her so much that, in the spirit of Saint Louis de Montfort, we have consecrated ourselves in holy slavery to her. She is our mother and our mistress. It is in Mary that we find our way to Jesus. How could a Son deny anything to so good a mother?
And do you know what many of you have said in response to my conversations? I have heard this phrase so many times that I can repeat it to you word-for-word: “That is exactly what I am looking for!” I can understand this because I know how difficult it is to locate a good solid way of finding the Truth today. We are so beset with distractions, so confused with contrary teachings, so overloaded with new ways of doing things, that we no longer wish to hear the tired refrain, “Have you heard the latest?” No, we’d rather not hear the latest thing. We are modern in the good sense of the word and traditional in all respects. What we offer is the Catholic and Marian way to God that you have been looking for. Remember how the Apostle Philip enjoined his friend Nathanael when the latter said, “Can any thing of good come from Nazareth?” Philip responded, “Come and see” (John 1:46).

Email Brother John Marie Vianney at toprefect@catholicism.org.

The Virtue of Patriotism

By Brother Francis Maluf, M.I.C.M.
Editor: The following edited extract is taken from one of Brother Francis’ Sunday talks. We are grateful again to Sister Anna Maria, from the Slaves of the Immaculate Heart of Mary community in Vienna, Ohio, for transcribing the lecture.

Patriotism ― We love this country. We are grateful for being in this country. Some of us were born here; some of us are glad to have been brought here. No matter how we got here, as far as being able to work for the Faith, I don’t know any country more favorable. As far as having people with good will that could at least be talked to about the Faith, I don’t know where in the world you could find better folk than you do in this country.

I used to say to Father Leonard and to Sister Catherine, and they always agreed with me, that I don’t know any other country in the world where we could have done what we did here. Of course, we had corrupt courts. Of course, occasionally, we had to deal with tyrannical men in power. Of course, we had lots of persecutions and injustices done to us, but substantially, tell me any other country where we could have gone on for forty years, affirming a most unpopular doctrine ― and still be able to go on.

[Editor’s Note: Today, as the political climate descends further and further in its commitment to exalt secularism and moral degeneracy, and the freedom to preach the truth in America seems about to be legally extinguished, I fear Voltaire’s proscription for the ultimate utopian Masonic state, as outlined in his Social Contract, may soon come to pass: “Let him who says that there is no salvation outside the Church be cast out of the state.” The political situation in America (as in Europe) has gotten a lot worse since Brother Francis said these things.]

Now don’t take these liberties for granted. They are ours because there was some goodness, let it be just natural goodness, in some of the men who founded this country and gave it its ideals and its Constitution. We ought to thank God for that. That’s true patriotism, and patriotism is part of the virtue of religion. The virtue of patriotism includes an active participation in whatever good we can support in the large society in which we live. We should support those running for office who are committed to protecting the just ideals found in the Constitution and to defending the country against subversion and betrayal and treason.

These are all social duties, and they are essential for the promotion of the principles of the natural law. They are not the complete picture, of course, but they are a very essential part of that complete picture. And they can never be ignored with impunity.

Americanism — The fact that Pope Leo XIII, in the 1890s, called the prominent liberal heresies of separation of Church and State, religious individualism, and religious egalitarianism, Americanism (Testem Benevolentiae Nostrae, 1898) ought to be a little challenge to us. We ought to face the fact — and learn a lesson from it as good Catholics — that the Church in America, in some very serious way, has been responsible for this liberal defection from the challenge of the unadulterated Faith, a defection that we see all around us.

Americanismus is a very correct way to name it. You cannot call it French; you cannot call it English; you cannot call it Chinese. It is American ― this whole idea of one religion being as good as another. “The things on which we agree are vastly more important than the things on which we differ.” The principles that Archbishop Cushing and other Americanist clergy gave in the 1940s, and even more stridently in the 1950s and 60s, became the only dogma for ambitious Catholic politicians: “We cannot inflict our conscience on anybody else.” “My Faith will not affect my politics,” etc., etc. They tell me there are any number of Catholics now in the Congress who say, “Oh, I am personally opposed to abortion, but I have no right to inflict my conscience on anybody else.”

So they are against abortion, but they vote for every measure that encourages it. And they’re betraying, through their votes, other moral values as well, through government programs that aid and abet the corruption of youth by way of sex education subsidies and socialist economic policies. This moral relativism, of divorcing right conscience from politics, started mainly here, at least as a powerful force, right here in America; it’s because of the tremendous, paramount influence of America that it has progressed elsewhere. Doctrinal liberalism, even if it seemed to come from radical theologians from Germany, France, or Holland who had a direct influence at Vatican II, was still the American heresy. And it is with us in a far more pervasive degree today. The reason is that, for generations, nothing was done by the American hierarchy to extirpate it; in fact they began to call it “the phantom heresy.” So let this be a challenge to us.

American foreign aid programs fuel many tyrannical regimes with their proliferation of weapons of mass murder. Immodest fashions, at least on the scale of mass production, mostly originated here. Hollywood hedonistic movies and other media of pornography originated here and they are a huge affliction on other countries and whole continents.

We know people who are going to extremes about that, to the point of being unpatriotic, cynical, negative, and ineffective. This was never the spirit of the Center and it will never be. Even though we know that many of our founding fathers were bigots and very wrong religiously, we also thank God that they did have certain natural virtues, and they did have some good ethical principles, and we do not need to be absolutely negative in our appreciation of American history.

I had the privilege this year to teach a whole course in American History, and I am very happy I did it. I can speak now with more confidence. There are some good American principles that should be defended, should be rediscovered, and should be re-affirmed. America can be converted on its own principles. A man who said this very strongly in the last century was Orestes Brownson. He was very critical of the false principles that were gradually creeping into the American Republic, the unconstitutional expansion of centralized government over States’ rights for one thing, but he also was very proud and patriotic. He was glad to employ in his own apostolic work the many positive elements that patriotic Catholics could utilize from our own Constitution as a basis for bringing the complete truth to the nation. In fact, one of his best books, The American Republic and Its Constitution, was written for the instruction of Catholics concerning government in general, its human origins, and concerning the Constitution.

[Editor: I highly recommend Brother Thomas Mary Sennott’s book, They Fought the Good Fight, which juxtaposes the lives and teachings of Brownson and Father Feeney, two of the most valiant defenders of the defined dogma: Extra Ecclesiam nulla salus. Brother Thomas Mary’s book can be purchased from our bookstore at store.catholicism.org. Brownson had a strong conviction, as well, that our republican form of government absolutely needed the Catholic Faith to sustain it for any long period of endurance. Without the Faith, he believed, the republic would eventually fail. He wrote a treatise on the subject, which was titled: “The Catholic Faith Is Necessary to Sustain Popular Liberty.”]

Brother Francis loved his own native country of Lebanon. He lived part of his life there — before coming to America, in 1939, at the age of twenty-six — under the yoke of foreign occupiers, first the Turks, then the French. He was very active in working towards Lebanon’s cherished independence, or any other Arab nation’s, from those who would colonize them. He was the Vice-President of the Syrian National Party, which had as its main objective the establishment of a federated republic of Arab nations, compromising what the Arabs called the “fertile crescent.” I remember him explaining how even Lebanon, in the 1930s, was threatened by Communism and that protection from this menace was another reason behind the platform of a united Syrian Republic of nation states. Brother appreciated the freedom that all nationalities had in the United States, a freedom that Catholic Americans had fought hard to achieve. He believed that, despite its imperfections, without the Constitution, Catholics would have had a far more difficult time achieving their religious and civil rights in these United States. So, he was grateful. He was grateful for whatever good that he was the recipient of, natural as well as supernatural, natural justice as well as supernatural justice, which latter is the grace we call “holiness.”