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The Church has always been a Children’s Crusade

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Thomas Cooper Gotch, “Lantern Parade”

I have read or heard bishops or priests say in the last few years that the laity need to speak up  in regard to the various troubles and scandals of the Church. So this post will include some suggestions, which I acknowledge are probably ill-informed or naïve.

I was thinking about the Children’s Crusade in connection with this post. The Children’s Crusade was an early 12th century popular movement that became embellished in subsequent retellings. In legend, a large group of young people from western and central Europe marched down to the Mediterranean Sea inspired by private revelation. They expected the Sea to part, and they would then go to the Holy Land to preach to the Muslim peoples. No miracle occurred, and most of the children either died due to various misadventures or were sold into slavery. Historians think the actual events were less dramatic. Rather, it was a spontaneous movement of poor people and young adults inspired by the religious and political climate of the day that roamed the French and German countryside for a few years, and then faded away.

While whatever the Children’s Crusade  really was was probably a misguided, unnecessary event, I think it helpful to imagine the temporal history of the Church as a child’s mission. It is something pure, perhaps reckless in its trust and reliance on God’s grace.  Faithful and loyal to its own short-term disadvantage. Not so concerned with power or control or organizations. Very transparent and open too.

So here are some probably childish questions or suggestions I have been thinking about:

1. Close down all the institutes of consecrated life, lay apostolates or other Catholic ministries whose founders were later convicted of, plead guilty to, or otherwise widely accepted to have committed sexual or other serious crimes

I would recommend starting with Life Teen, the Legion of Christ, and the Institute of the Incarnate Word.  Their respective founds or co-founders are Dale Fushek, Marcial Maciel, and Carlos Buela. You can read about what they did at the links above.

I was a bit unnerved when I read an article about a vocation discernment day in my diocese that involved the presence of the Servatores, the female branch of Buela’s organization.  If you go to their various websites there is no acknowledgment of the sanctions against Carlos Buela. See here and here. They still offer his books for sale, etc.  And I just came across this website today that points out connections between McCarrick and Buela.

I wonder if these groups were all started by their founders as elaborate grooming operations?

I accept that the vast majority of people who belong to or participate in these orders and apostolates have done so with good and holy intentions. Many conversions and vocations have come from them. God can draw straight with crooked lines, or bring good things out of bad.

But I don’t believe these bodies can shake the taint of their founders.   There are other worthy orders, apostolates, etc. that these people can transfer to. Buela’s group can dissolve and reconstitute itself with a new leadership, rule of life, habit, etc. that carries on an effective mission in service to the Church without his shadow hanging over it.  The good memories, traditions and histories of these groups, however important they are to their well-intentioned members, are really not that important.  What matters is Christ.

 

2. Can we make “the Vatican” a hardship post?

In reading articles about the McCarrick scandal I came across persuasive accounts of McCarrick holding out a Vatican assignment to young person as a plum, or suggesting that the Vatican was an environment people of his ilk do well in.

Is Rome too comfortable and a place to lead the Church from? Is a Vatican assignment so desired that it becomes an incentive to compromise, to “look the other way”, to “go along to get along”?

Rome will and should always be a place of pilgrimage for the churches, the relics and museums.  But lets move the papal household, the bureaucracy, the “Curia”, etc. somewhere challenging, perhaps poor and a dangerous. At least for the better part of the year. They can come back for Lent and Advent, maybe.

How about somewhere in Asia or Africa that has a young and growing Church?  Let’s really put our money where our mouths are and go to the margins.  People might die, I know.  But I think we will get a different type of person to serve the Church in these roles.

 

3. Disband the US Conference of Catholic Bishops (and rebuild it I guess…)

My understanding is that the nations have to have episcopal conferences composed of their bishops. But lets start over.  Has the USCCB done a good job the last 50 years? Does the collective nature of this organization inhibit or discourage real leadership? Does it just encourage a convergence to mediocrity and the lowest common denominator?

Watching the proceedings on TV reminds me of work conferences I have attended in hotel ballrooms in big cities over the years. It shouldn’t.

Reconstitute it in a more Catholic and demographically diverse city.  D.C. is not representative. A more affordable, family friendly city. Cleveland, Pittsburgh, Milwaukee?  Maybe they can have their regular meetings in a cathedral instead of a hotel ballroom. And perhaps have the Lord in the Monstrance on the Altar when they discuss and vote on things, if that’s permitted and not disrespectful to the Lord.

No federal contracts either.

4. Can we have transparent and local bishop selection?  I always liked the stories of how St. Athanasius became bishop:

Frances A. M. Forbes writes that when the Patriarch Alexander was on his death-bed he called Athanasius, who fled fearing he would be constrained to be made Bishop. “When the Bishops of the Church assembled to elect their new Patriarch, the whole Catholic population surrounded the church, holding up their hands to Heaven and crying; “Give us Athanasius!” The Bishops had nothing better. Athanasius was thus elected, as Gregory tells us…” (Pope Gregory I, would have full access to the Vatican Archives).

T. Gilmartin, (Professor of History, Maynooth, 1890), writes in Church History, Vol. 1, Ch XVII: “On the death of Alexander, five months after the termination of the Council of Nicaea, Athanasius was unanimously elected to fill the vacant see. He was most unwilling to accept the dignity, for he clearly foresaw the difficulties in which it would involve him. The clergy and people were determined to have him as their bishop, Patriarch of Alexandria, and refused to accept any excuses. He at length consented to accept a responsibility that he sought in vain to escape, and was consecrated in 326, when he was about thirty years of age.”

From his Wikipedia entry.

So post the banns of marriage between the shepherd and his flock. Let the faithful weigh in with written comments.  Have a public input session.  Break up whatever patronage or networking systems that might exist.  Let Rome serve as a court of appeal if us local yokels screw up the choice. But Rome doesn’t get to pick all the bishops through a secret process.  That’s how we got McCarrick and some other bad bishops. No Pope and his advisors are wise enough or well-informed enough to make good choices all the time.

I have just started to read a new book by a scholar and deacon who I am sure has much better reasoned and meaningful ideas than me. Its called “Everything Hidden Shall Be Revealed: Ridding the Church of Abuses of Sex and Power.” Its by Adam DeVille, and I hope to review it in a future post.

 

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Thomas Cooper Gotch, “The Sandbar”

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The Word: A Meditation on the Prologue to Saint John’s Gospel

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Ignatius Press reissued Adrienne Von Speyr’s The Word: A Meditation on the Prologue of St. John’s Gospel earlier this year (it is available in paperback or Kindle).  It was first published in English in the 1950s.  The entirety of Adrienne’s commentary on the Gospel of John was later published by Ignatius as a four volume set in the 1990s. If you own Volume I of this series, The Word Becomes Flesh, this meditation on the Prologue is already included there. The set is in print.

The Word is a good introduction to Adrienne’s commentary on scripture, in terms of both style and substance. And if you had to pick just one work to read, it would be entire four volume commentary on the Gospel of John.  Its been a while since I read it, but the John commentary seemed to capture all the main points of her theology that is repeated elsewhere in her various books.

She apparently used her standard approach to meditations with The Word. She would read and briefly meditate on lines of scripture during the afternoon at her residence, and then dictate to Hans Urs Von Balthasar. He said he made limited edits to what she gave him. One line of scripture would yield several pages of commentary on average. They would do this for half an hour a day for many years. She and Von Balthasar did tend to organize these commentaries in very long paragraphs, usually only two per page. I found I needed to focus more than I normally did when reading her works.

I will include an extended quote from the first chapter that I liked, which is all derived from meditating on John 1:1:

“In this sense the revelation of the Word of God always makes too great a demand upon the creature. At first the Word that God addresses to us looks harmless, like a human word. But instantly the fire within it begins to stir, insatiably embracing everything, demanding everything, consuming everything. At first the Word of God appears to be a word one can answer; it seems as though the balance between speech and reply could be maintained, But as one begins to understand that the Divine Word is eternally in the beginning, it becomes more and more clear that man’s starting point never reaches the point of beginning and falls farther and farther behind. Skill and art of a human kind can always be learned, even though the purpose of the first lessons may not be clear. But gradually we acquire confidence, survey the subject as a whole, and with practice learn to master it. In learning the language and the art of God, in contrast, our view of the whole progressively diminishes. All our supports are wrested from us, and what remains are an ever-deeper insight into our failure and an increasing longing. We lapse farther and farther into the beginning.

All human accomplishments develop in an orderly manner according to some method or following some plan. Anyone wishing to learn a foreign language adopts a definite method. We imagine we can approach the Word of God in the same way and grow perfect in relation to him. But as often our plan in relation to God seems to us to be bordering on the maximum, it turns out to be the minimum from God’s point of view, a method that has not even grasped the first word of God’s language. Our own program will call for the performance of maximum of devotions but a minimum of real devotion. We confuse devotions and devotion, offering God the former in order to withhold the latter. Our whole performance before God is a pharisaical program, the center of which is our own perfection, with the result that it is blind to the Word spoken to us, the ever-new and ever-unexpected Word. The whole of man’s progress consists in perpetual destruction of the human center thus making way for the ever-new beginning in which is heard the Word. For the Word alone leads to God and to the beginning. Man can be led to the beginning only if he himself is in the beginning. The only way to love is to overcome one’s own point of view.

Man lives in three stages: beginning, center and fire. But since man has no center in himself and may not have one, he is led by the Word into the fire, so that he may come to the beginning, which is God. Beginning and fire are one.”

(emphasis added)

A common point in Adrienne’s writing is that God is always the “ever greater.” This would seem self-evident to a Christian, but it leads her and Von Balthasar to express discomfort with the description of our life as a spiritual ascent, or with the notion of measurable progress. They tend to see our life as more like a descent or kenosis. There are no proofed systems of spiritual development.

The commentary on the “fire” and loss of one’s “own point of view” also points to Adrienne’s meditation on the particular judgment and Purgatory in this and different books, which I will include to demonstrate the consistency and unity of her writing:

“Stepping into the realm of his manifest reality, a man steps into his ultimate destiny and is so drawn into the eschatological fire … Fire is an essential trait of the triune God, who cannot endure anything impure and must devour it.”

“Our average view of sin on earth is anthropocentric, I am accustomed to fashioning and arranging my actions according to my own views. Now this has to stop. Self knowledge becomes unreliable, since all assessment has passed to God.”

“In the face of God’s radiant evidence, man says Yes, but this is not the yes of insight; it is the surrender of my sight to the way God sees things.” “Purgatory has, as it were, a great stratagem … the ‘I’ is so disintegrated that the ‘Thou’ gradually acquires contours; what comes into being is a ‘a hope’ (which resides totally in the Lord) which is the end of my knowing better and the beginning of my surrender. I have to be extracted from being with myself so that my ‘I’ can be ‘situated’ in God.”

From the Theo-Drama, Volume 5: The Last Act, by Hans Urs Von Balthasar. Von Balthasar quotes from Objektive Mystik, by Adrienne Von Speyr (yet to be published in English)

We will live in God’s truth, and not our own narrow viewpoint. We will have no need to ask any more questions as Truth is self-evident. We see with new eyes. The part about keeping God at a distance with a program of “devotions”, as opposed to true Devotion deriving from obedience to the Word …. I find reflective of my own experience.

As you read her works its like seeing a great structure slowly coming into view on the horizon. There is unity, harmony, connection. I do not recall contradictions. This doesn’t happen by accident across so many books if you are making it up as you go along.

I would recommend this for anyone interested in Adrienne looking for a representative work that is not too long.

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Marie-Antoinette De Geuser: Consummata

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This post and any that follow about this subject is for anyone who might be interested in Consummata, and are looking for more information than is available in Wikipedia. Perhaps you came across references to her in one of Von Balthasar or Adrienne’s books, like I did. Its hard to find much about her in English.

Marie-Antoinette De Geuser (1889-1918) was a French Catholic woman who wanted to become a Discalced Carmelite but could not due to family obligations and health problems. Yet, so moved by her were the nuns at a Carmel that she was apparently allowed to become first a Postulant, and then a Novice, though she lived out her vocation in her family home. She left a number of letters or diary entries that were collected and published in several volumes in France in the 1920s and 1930s. The only volume ever translated into English was a 1931 edition translated by George Baker: Consummata: Marie-Antoinette De Geuser, her Life and Letters, by Raoul Plus, SJ.

The book is in two parts. The first is a partial biography, more spiritual in focus than on the events of her life. The second part is a selection of diary entries and letters to relatives and other correspondents. The book is out of print but I was able to obtain it through an inter-library loan, and thus this blog post or posts is possible.  Religious and scholars at the time were very impressed with what she shared, and Saint Teresa Benedicta of the Cross was among those who read and studied her letters.

Marie-Antoinette had two religious names. “Marie of the Trinity” was the religious name she chose as a Carmelite, and what she often signed her letters with. “Consummata” was a nickname she chose for herself.  This is Latin and can be translated as “complete”, “lacking nothing” or “perfect.”  This was not a commentary on her own perception of her value. She was fond of describing herself as “God’s little nobody” in her letters. Rather it was probably a reference to how she perceived the effect or result of God’s grace on her.

Consummata was born to a respected, devout and financially secure family in Le Havre, in the Normandy region of France. She was the eldest of twelve children. She had three uncles in religious vocation, and one, a Jesuit, was her spiritual director later in life and the recipient of many of the letters collected and published. She had another cousin who was a Carmelite nun. At least two of her brothers became priests or religious. World War I was very hard on the family, and two brothers died and one was crippled.

She seemed to be troubled with poor health her entire life. But I could not find a specific reference to what her trouble was in the book. There is a mention of attack of rheumatism of the joints as a child. She had a bad case of appendicitis as a teenager. It seems she spent the last 3-4 years of her life confined to home in great fatigue and often in bed.  Her health problems caused her to be denied entrance to the Carmel at Le Havre in 1909.  There is no mention of any course of treatment. Perhaps they could not diagnose it. Was it an autoimmune disorder?

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Near the end

She had another opportunity a few years later to enter Carmel, at Pontoise, but her mother became very sick (and remained sort of an invalid at least through the time of Consummata’s death in 1918). She felt that she needed to stay home to care for her siblings and help manage the house. She perceived her vocation would be to suffer in a quiet and anonymous way in a domestic setting for the salvation of souls and increase in vocations.

She was very intelligent and learned Latin. She corresponded frequently with her relatives who had vocations, and with nuns at different convents. She seemed particularly interested in the writings and spirituality of Saint Elizabeth of the Trinity.

I will include an episode from the 1909 visit to the Le Havre Carmel that shows how they passed in the night, like two ships:

Within two or three days of that time I went to the Carmel here that I might know definitely what their decision was. Chatting, the Prioress told me among other things that she had just received photographs of a young sister who had died in the odour of sanctity at Dijon a couple of years previously. She offered me one of these. Though I took it, I scarcely glanced at it: only one thing interested me then – was I, or was I not accepted?

The photo was of Saint Elizabeth of the Trinity. Presumably Marie-Antoinette later realized who this photo was of. She started using the religious name of Marie of the Trinity in her correspondence in 1911.

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Last photo of Elizabeth of the Trinity

A common point of discussion in her letters was the unity of the Trinity, and of the soul joining with that unity, and being transformed into it. She described the difference between her and Elizabeth’s focus of contemplation of the Holy Trinity as follows:

The difference between the way of Sister Elizabeth of the Trinity and my own is, as I perceive from her book, roughly this: for, as she herself says, the fascination of that greatest of mysteries lies in converse with “her Three Persons.” For me, it is their Unity that has the great appeal. Her master is S. Paul, while I am a pupil of S. John.

I think it is generally accepted that St. Paul’s letters were of great influence on St. Elizabeth, and I do perceive, in my own layperson’s way, a Johannine feel to Marie-Antoinette’s writings.

I think the way she lived her vocation may have a particular message to or appeal for Catholics in Third Orders, particularly Secular Carmelites or Lay Carmelites. She lived in the world, in a demanding domestic setting.

I will try to do a few more posts with excerpts from her letter and diary entries, and try to expand on some of the themes she discussed.

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Carmelites on Film

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If you are interested in the Carmelite charism there are two short films currently available for free viewing for subscribers to Amazon Prime.

The first is a documentary about the Carmelites of the Divine Heart of Jesus, and follows a short period in the lives of several of them at a convent in the Midwestern U.S.  It was made in 2001 by director Diane Frank, and is titled “Convent.”

The documentary focuses on a postulant and a novice as they decide whether the life is for them, and features segments of multiple interviews with about a half a dozen of the nuns. The two main subjects are very natural, open and likable. You never hear Ms. Frank ask any questions, as she is unobtrusive and lets the Carmelites speak for themselves.

These Carmelites are affiliated with the Discalced Carmelites, but have a slightly different charism/observance. They are not purely contemplative, and while cloistered, run some schools, elder care facilities and other centers in the U.S. and Europe.

It is a very fair and transparent portrait of their life in my opinion. I think it would be particularly valuable viewing for any young woman considering a vocation to religious life, whether it be with a Carmelite community or another cloistered order.

“Convent” Trailer

“Convent” at Amazon Prime

The other film is a theatrical adaptation of St. Therese of Lisieux’s “A Story of a Soul,” and goes by that name. It is performed by a single actress playing multiple roles and apparently was filmed in a room at the Lisieux Carmel where St. Therese lived and died.  The actress addresses the audience directly and acts out various scenes from St. Therese’s life, or things recorded in her own words or conversations others took down. It is in French with English subtitles, and directed by Michel Pascal. Strangely, Amazon lists the rating as “R”, but there is nothing R rated about it. An unfortunate typo I guess.

I am not a student of the theatre, and I have to admit my mind wandered at times. But I liked the performance and the actress bears a passing resemblance to the saint. I think it captured the spirit of Carmelite life and was a good representation of St. Therese’s writings.

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Story of a Soul at Amazon Prime

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Two Prayers Of Gratitude

I remember to say these almost every day, so they must not be too bad. Inspired by Gabrielle Bossis and the Blessed Solanus Casey.

 

Morning

My dear Jesus,

Thank you for this day.

Help me obey your will,

Hear the Spirit,

And see the Father through you.

Amen.

Night

Oh Lord,

I thank you in advance for

whatever happens tomorrow,

knowing that it is in accord with your will

or permitted by your will.

Help me to abandon myself

to your divine providence and

worry about neither the past

nor the future.

Amen.

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Adrienne Von Speyr: Servant of God

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This post is primarily for other lay people who read the religious writings of the Catholic Adrienne von Speyr (1902-1967). Adrienne was a Swiss citizen, a medical doctor by profession, and an adult convert to the Roman Catholic Church. I have read just about everything she wrote that is available in English.

I recently learned that the Church had opened an investigation into Adrienne’s cause for canonization in March of this year.  Specifically, it was opened at the local level in Switzerland, on account of a life of heroic virtue.

There was almost nothing in the media about this, which is why I stumbled across it only by noticing the update to her Wikipedia page. And there was no commentary from religious scholars or theologians in the English-speaking world that I could find.

The title “Servant of God” is applied to someone at the earliest stage of the canonization process. My understanding is that the matter now goes to Rome for a review by the Congregation for the Causes of the Saints.  If the Church makes a finding of “nihil obstat“, which is Latin for meaning that there is nothing objectionable about the candidate, the process will proceed through formal review by the whole Church.   If the Church finds that the candidate is worthy of recognition for their virtue and worthy of further review, they will be declared “Venerable.”  After that they need to have at least two miracles attributed to their intercession for the cause to advance:the first results in a declaration of “Blessed,” and the second, “Saint.”

The silence is probably quite deliberate. Because I am a layperson with no position in the Church or academia, I am free to write about this (which may be foolish).  Adrienne wrote and had published a large volume of scriptural commentaries and spiritual reflections. Perhaps more than any other non-academic Catholic layperson in the 20th century (I don’t include self-help or advice books in this, no slight intended).  So the Church will have quite a lot to review and consider before providing a Nihil Obstat.  Much of her work remains unpublished, and much remains unavailable in English. I think the delay in publication is because those who could publish have been waiting for this process to commence.

It is no coincidence that an initial review was also opened in March into the Cause of Canonization of her spiritual director and friend, Catholic theologian and Cardinal-Elect Hans Urs Von Balthasar. Von Balthasar personally edited and arranged for the publishing of many of her books, and said on multiple occasions that he drew heavily on her in developing his theological insights, and that his work should not be separated from hers.

There have been some events that, in retrospect, may have pointed to the opening of her cause. There were several conferences about Adrienne’s life and work in the last few years, and Ignatius Press published second editions of a number of her better known works.

This blog would not exist without Adrienne, as I like to think she personally interceded for me three years ago so I could go back to confession after a long hiatus. I have attended mass and receive the sacraments quite regularly since then, and am active in parish ministry.  My poor efforts to take advantage of the gift I have given may not reflect well on my belief of her help, but I usually ask her to help me make a good confession when I go. I am still going regularly, even though I continue to fail quite frequently.

There are certain things in her and Von Balthasar’s writings that some scholars and theologians find to be seriously objectionable, so this may be a very long review process. I will write more about that in a future post.  If she is canonized, I think it will be very consequential for the Church.

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The Furrow

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He drags the wood along the ground,

Carving a furrow in the soil,

A valley. Dark at the bottom.

We must follow the path

He has made for us.

 

If you do not follow the path,

You will not see the furrow.

Unless a grain falls in, nothing will grow.

We lose bit by bit if we follow ….

If we choose to follow.

The earth is wet with his blood and water.

Ready for us, waiting to give birth.

 

We do not climb a mountain in life.

We descend into a valley,

Which is really nothing,

(Not the chasm he leapt into)

To join the dust.

Give away every crumb

to this hungry earth.

For the bread is a gift.

We did not make it.

Take it in,

and let it go.

 

The furrow climbs up at the end, to him.

He will reach down and raise us up,

Grasping our empty hands.

 

 

 

 

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Seeds of Renewal: The Fairfield Carmelites

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From the Fairfield Carmelite website

In follow up to last week’s post, this post highlights the other new Carmelite community in the Diocese of Harrisburg.

In 2007, a group of Discalced Carmelites moved into a vacated monastery in Elysburg, Pennsylvania. Its formal name is the Carmel Of Jesus, Mary and Joseph. Due to a significant increase in vocations, the Carmel requested permission to branch out, which was granted by Bishop Gainer. Land was purchased in Fairfield, Pennsylvania, which is located in Adams County near Gettysburg.

The community is constructing a new monastery using traditional methods that relies on heavy stones and wood timbers.  It is intended to be self-sustaining community  that will last many years.

They broke ground earlier this summer, and Bishop Gainer presided over a special mass and ceremony of enclosure in July.  Nine nuns are on site now, living in trailers. It has been a very hot and rainy summer in these parts, so I am sure it has not been very comfortable.  The Hermits referenced in my prior post are located nearby and offer Mass for the nuns and hear their confessions, I believe.

Like the Hermits in the prior post, this community embraces the traditional rule and charism of the Carmelites. The nuns are enclosed, wear the habit, pray and fast regularly, and perform manual labor. They do not run any profit-making business, and are dependent on donations.

They have a very nice website here, and there are opportunities to donate time, money or skilled or (unskilled) labor.

Here is a link to another website where you can donate your time or supplies to help the nuns or the hermits.

 

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First walls going up. From the Fairfield Carmelite website.

 

 

 

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Seeds of Renewal: The Hermits of Our Lady Of Mt Carmel

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From the gofundme site of The Hermits

Pennsylvania is now at the center of the scandal of clerical child abuse in the Catholic Church. A grand jury recently released a report on credible abuse allegations going back as far as 1947.  More information has also come to light about abuse in other regions, including the sexual abuse of seminarians, and the unchaste behavior of bishops and cardinals.

In these times of trial it is worth remembering that there are healthy, growing branches of the Church. And they need our help. In the Diocese of Harrisburg, we are blessed to have two relatively new Carmelite communities near Gettysburg, Pa. Carmelites, in brief, are members of a religious order who live apart from the world and devote their lives to prayer.  It is a very simple life.  No luxuries, no idleness. They wear the habit, fast regularly, and take vows of poverty, chastity and obedience.

This post spotlights The Hermits of Our Lady of Mt Carmel, which was recognized by the local Bishop earlier this year. This is a community of men who apparently observe the original Carmelite tradition, which is usually referred to as The Ancient Order of Mt. Carmel. They follow the Rule of St. Albert, which means a heavily structured day of prayer, worship, fasting and manual labor. Unlike some monasteries, they do not run any businesses, and are dependent on alms or donations. They will be praying and fasting in reparation for the many sins of the clergy.

Their website is here. You can donate there.

The order is young and growing, and has also started a gofund me campaign for the seminary studies of its new members at this link.

Thanks for any help you can give them.

 

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Cluny Media: Recovering the Catholic Tradition

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If you have read or follow this blog, you have noted that I tend to post a lot about Catholic poets, novelists or theologians, many of whose work has been out of print of late. And I have complained about this more than once.

Well, thankfully, I learned in the last year of a publisher that is bringing many of these titles back into the light.

Cluny Media is a publishing house that, in their words, is “dedicated to promoting the Catholic intellectual and cultural tradition and enhancing Catholic education by publishing quality editions of scholarly and popular works of theology, philosophy, literature, history, and science.”

They have reissued many (formerly?) well-known works from the 19th and through mid-20th century in the areas of fiction, poetry, philosophy, and theology.  I have saved myself a fair amount of money already by buying their very affordable and solidly printed editions, as opposed to paying $100 for a used and battered copy.

You will find names such as Bernanos, Bloy, Mauriac, Benson, Maritain, Peguy, etc. among their catalog. I am looking forward to reading several Sigrid Undset novels that are long out of print in America, but apparently will be reissued soon.

You will also find other, respected non-Catholic authors like P.G. Wodehouse or George MacDonald in their catalog.  Apparently the adoption of “print on demand” technology now allows small publishing houses to make long out of print books available for a reasonable price. They are adding new titles at a fairly rapid rate and I am not aware of any similar effort right now in the publishing community.

Their books are available at Amazon too, but it probably helps them if you order directly from their website. I will try to remember to do that too.

http://www.clunymedia.com

 

 

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