bearing blog


bear – ing n 1  the manner in which one comports oneself;  2  the act, power, or time of bringing forth offspring or fruit; 3 a machine part in which another part turns [a journal ~];  pl comprehension of one’s position, environment, or situation;   5  the act of moving while supporting the weight of something [the ~ of the cross].


  • Pretzel Croissants from the Heavy Table.

    Oh!  I must try making these!

    I guess it's about time I figure out where I can buy some food grade NaOH.


  • Introduction to the Devout Life, 2-6 through 2-8: Getting specific.

    St. Francis de Sales continues his beginner's advice on how to pray and meditate.

    Just like the previous advice from part 2 that I blogged in the last post in this series, these instructions are useful to know before you start implementing the "novena" of ten meditations that appears in part 1.  I found myself turning back to part 1 to compare the words of the meditations themselves with the clarifications in this section that tell how to use them.

    For example, the first eight meditations in part 1 contain "Spiritual Acts and Resolutions."  In section 2-6, Francis explains the spirit in which they should be made:  our emotional readiness to embrace the generalities of faith have to be turned into specific responses:

    Meditation moves our will to make spiritual acts such as the love of God and our neighbor, desire of heaven and eternal glory, or zeal for the salvation of souls; it makes us long to be like our Lord, awakens a sense of compassion, wonder and joy, or fear of offending God  or of judgment and hell; it leads us to hate sin and have confidence in the goodness and mercy of God and to be ashamed of the sins of our past life.

    We should make these spiritual acts as whole-heartedly as possible.  However, Philothea, you must not dwell upon them to such an extent that you forget to make practical resolutions according to your own special needs; for example, the first words of our Lord on the Cross will surely arouse in your soul a desire to forgive your enemies and to love them, but this is of little value unless it leads you to make a special resolution to that end, saying to yourself, "I resolve not to be annoyed any more by anything which so-and-so… may say to me, nor by any affront which some other person may offer me; on the contrary, I will say this or that to win him over," and so on.  In this way, Philothea, you will correct your faults in a very short time; but if you rely on your spiritual acts alone it will take you a very long time and be very difficult.

    Isn't this timely!  Francis is telling us that we make our job much more difficult if we only desire to become changed:  we will achieve the devout life so much faster if we make a plan to change our habits, addressing each habit individually!  We grow faster if we attack specific tasks that we set before ourselves, or that we pray God to show us we should set before ourselves.

    I went back to the ten meditations from part 1 to look for an example.  In the second meditation, "Why We Were Created," the third of the "Spiritual Acts and Resolutions" goes like this:

    Turn to God.  My God and my Saviour, from now on I will think only of thee; no more of things which may displease thee.  My memories shall be ever of thy greatness and thy mercy so tenderly exercised on me.  My heart shall find all its delight in thee and thou shalt be the object of its love.  From now on I will detest the useless follies which have occupied my days and all the useless objects of my love, and accordingly amend my life.

    Knowing Francis's advice about "practical resolutions," it is now easy to see how Francis intended these to be used.  Not merely reciting the words without thinking, but rather pausing at the words "…of thy greatness and thy mercy so tenderly exercised on me" to consider the specific ways that God's mercy has been manifest in my own life.  Stopping again at the words "the useless follies which have occupied my days" and the "useless objects of my love"  to call to mind those follies — to call them by name, even – and to disentangle my heart from any leftover longing for them. 

    Francis goes on in 2-7 to explain how to conclude the prayers and gather the spiritual bouquet that he advises, and this part can also be used as a sort of handbook to guide you through the corresponding part in each meditation.

    Then there's a very beautiful (and in my opinion, accurately rendered) bit in 2-8 I wanted to share:

    When you have finished your meditation, take care to keep your heart undisturbed lest you spill the balm it has received:  in other words, keep silence as long as possible and transfer your attention to other things quietly, trying to retain the fruits of your prayer as long as you can. 

    A man who carries a vessel full of some precious liquid walks very carefully, looking neither right nor left but straight ahead to avoid stumbling over a stone or making a false step, making sure that the vessel is well balanced. 

    This is how you must act after prayer, trying not to be too quickly distracted; for example, should you meet someone you must speak to, accept this as unavoidable, but keep a guard on your heart, so that you spill as little of the balm of prayer as possible.

    You must learn to pass from prayer to the duties of your state, no matter how far removed they seem from the thoughts you had in your prayer.  The lawyer must learn to pass from prayer to pleading a cause; the business man to commerce, the married woman to her housework, with such gentleness and tranquillity that the soul is not disturbed.

    Since both prayer and the duties of our state our God's will, we should pass from one to the other with humility and devotion.

    Way to go, St. Francis.  I love how he characterizes passing from one to the other as a skill that can be learned.  Doesn't he make it sound as if we really can learn to do this?  (And maybe if we can learn to pass from prayer to our duties, we can learn to pass from our duties to our prayer too…)


  • History jackpot.

    Two new books and one new insight that are really going to help me this year in my  mission to teach literature-based, topically-organized 20th-century American history.  I have a rough schedule, but now it's time to select books and other materials.

    First the insight, which Hannah and I hashed out at the playground last week.  I can solve the problem of  hagiography of U. S. Presidential biographies simply by examining the modern results of some of their policies.  In the case of F. D. Roosevelt in specific (which is what caused me to moan and groan about hagiography), all we really need to do to balance the false heroic treatment of the man and his policies in the biographies is find a good, comprehensive article of the problems with Social Security today.  That should give us a chance to discuss a lot of good issues (economics, the best-laid plans of mice and men, etc.) and will also mesh really well with our planned approach, which is to show how the historical events of the twentieth century have created the issues we are dealing with today.

    Now, book number one:

    When the Wall Came Down: The Berlin Wall and the Fall of Soviet Communism by Serge Schmemann

    Schmemann
    This looks really great – lots of maps and photographs and excerpts from New York Times articles and personal stories.  It covers the history of post-WWII Europe with just the right amount of scope, and brings it up to personal memoir of the fall of the Berlin wall.  Exactly what we are looking for.  It's not written specifically for children, but I can deal with that with our fifth-graders.

    The Day the Sky Fell: A History of Terrorism by Milton Meltzer

    Meltzer

    I figured it would take me a long time to pull together enough resources to cover "The Roots of the War On Terror," so I scheduled it at the end of the year.  Not so anymore:  this book, which is yet another in the fabulous Landmark Series of nonfiction books for older kids, covers exactly what I need.  We can now take several weeks to read this book, stopping  to supplement with multimedia or maps now and again, and discussing, discussing, discussing.  It explains why terrorism is so effective and so hard to fight, and it goes all the way back to 19th-century anarchists as well as all the way up to September 11. 


  • Resolution.

    See my cliffhanger post for background.

    How can I use what I’ve learned about gluttony* and apply it to the other besetting imperfections in my life?

    I’ve been turning the problem over in my mind especially as I lie in bed at night, waiting to fall asleep.  And a few days ago, just as I was drowsing off, pondering, I had a small thought that seemed promising and then as I tried fitting its connections into the various slots in my problem I found that it seemed to work.

    I got up, somewhat astonished, and went downstairs for a glass of water, and in a bleary moment of worry that I would have forgotten my little thought in the morning, I scrawled one word on a sticky note and left it where I knew I would see it in the morning.

     

    Timepostit

    Once, when I was heavy, the fundamental problem was that I was inordinately attached to food, and suffered from a fear of going without “enough” of it. I had to learn how to practice detachment from food so that hunger — the state of waiting for food — would not make me anxious.

    Well, the analogy comes from the fact that my current fundamental problem is also one of attachment.  I am inordinately attached to time.  I keep trying to call it “mine.”  My time.  I own it.  I should be able to make it do what I want.  I reach ahead into the minutes, hours, and days, and assign an expectation to each slot.  Because each day I get 24 hours that I think should belong to me by rights.

    And of course, that’s simply not true.

    I need to practice detachment from time, the way I once needed to practice detachment from food.

    Because attachment to “my” time underlies all the problems I’ve written about, the difficulty with prayer, the distancing myself from my children’s problems, the irritation with being interrupted, the anxiety about changing plans.  Just as I once feared hunger, I also fear running out of time, not having enough time.  I used to hoard food; I still jealously guard my time, always trying to do something extra to save it for later, spending it with difficulty.

    “Mom, can I paint?”
    “No. It takes too much time to clean up.”

    “Mom, can you read me a story?”
    “No.  I am getting ready for dinner right now.”

    “Mom, can you play a game with me?”
    “No.  It’s my break time.”

    * * *

    How can I take what I’ve learned about detachment from food and apply it to detachment from time?  Well, there are a number of similarities here.

    (1) Both are “things of this world” that will pass away.  As hard as it may be to imagine eternity without, say, hot fresh pizza, the fact is that there are a finite number of pizza slices I can and will eat before I kick the bucket.  It’s hard to imagine eternity without time in which to do stuff, too.  And yet, though I like pizza and I like to keep busy, I’m supposed to enjoy this afterlife thing?  I suppose one possible response is to try to eat as much pizza and get as much stuff done as I can, here on earth, but it’s plain that another response is to learn to let go of both.

    (2) It is impossible to go cold turkey from time or planning.  Just as the person with food attachment issues may not solve them by declining to eat food ever again, the person with time-attachment issues may not solve them by declining to allocate time.  Everyone has to eat something; and everyone has to spend time doing something.  So it is not an issue of “quitting” so much as it is an issue of learning to live peacefully alongside and in the stuff.

    Blessed are the efficient, for they shall get all their paperwork in on time, and that shall give them a chance to catch up on the laundry.  Hm, doesn’t quite have a ring to it.

    (3)  Both are fundamental and fear-based imperfections that feed a set of destructive habits.  In  the case of gluttony, fear of hunger led me to habitually eat too much at meals, to eat snacks I didn’t need, to hoard food, and generally to think too much about food all the time.  In the case of attachment to “my” time, fear of running out of time leads me to spend what ought to be my leisure time and my family time working or planning.  It leads me to refuse to respond to children who interrupt me at my work, because I’ve already decided what to do with that block of time.  Just as I used to like the sensation of eating too much, I recognize that I derive pleasure from working or planning.  Both allayed fear.

    (4)  Here is why I alluded to mom-blog angst in the previous post.  I don’t know for sure what drives anyone else to find faults with themselves.  But I do know something about ME that might apply to others too.  Just as the invisible fear of not having enough food was the root cause of many bad habits, this fear of not having enough time, underlies a host of seemingly different visible faults.  Instead of attacking everything at once, then, it should be possible to make progress on every visible related imperfection by working slowly and steadily on that root of fear and attachment.

    (5) Previously, I tried to deal with the visible problem in ways that actually worsened the underlying cause.  When I dieted to lose weight, I became MORE obsessed with food, and especially with “getting enough nutrition” and “getting enough to feel satisfied.”  When I have wrangled with time in the past, I have tried to do it through ever-more-finely-divided scheduling:  Not enough time with the kids?  Put them in another block on the schedule!  Some scheduling is necessary, obviously, just as nutrition is necessary for the dieter, but a schedule is not going to solve the problem of undue attachment to control over my time.  If anything it feeds the notion that I CAN control and own time that “belongs” to me.

    (6)  In both cases, it was disgust with the behaviors themselves, with the bad habits, that awoke me to the need for change.  I didn’t really detach from gluttony because I wanted to lose weight.  I did it because I was tired of eating so much.  Well, I am also tired of saying NO, I’M BUSY to everybody so much.  I want to stop now, please, even if it will be hard and will require me to fight temptation.

    * * *

    So how will I do it?  

    Well… How did I detach myself from food?

    I worked at the level of the habits, changing behavior first.  I hoped that I could teach myself that I didn’t have to fear hunger. But I knew that even if I never stopped fearing, I still had some control over my behaviors and my habits, so I started there.

    I did experiments on myself to see what worked.

    I talked and wrote about my new habits, a lot.  I described the successes and I described what I learned from the setbacks.  I kept it front and center in my attention.

    I read books:  how-to books and memoirs.  Sometimes I gleaned tips and tricks, but mostly it was a way of keeping my attention on what I was trying to change.

    Knowing I had the rest of my life to practice new habits, I didn’t hurry.  I worked on just a few habits at a time, not everything at once, and I took very small steps.

    * * *

    I don’t know for sure if this will “work.”  When I was learning how not to be a glutton, I didn’t write openly about it until my weight started to come off.  I wasn’t willing to take the risk of being proven a coward and a quitter.

    It’s a little different now. I have some hope, based on my previous experience.

    So.  Habit number one.

    Starting right now, unless I’m driving, I will look at my children when I talk to them and when they talk to me. 

    That’s it.  That’s my first baby step.

    Here we go. 

    St Francis de Sales, pray for us.

     

    *[Editing note.  Years and years later, I wish I’d done a better job distinguishing gluttony from other problems with food, like clinical eating disorders and other kinds of compulsiveness.  

    I want to emphasize that, whereas I identified some behaviors in myself that probably qualified as self-centered gluttony in the technical sense, I am not and never have been qualified to make that distinction for anyone else.

    I hope to add some commentary to all the posts that have this problem as I find the time to review them.  Here’s a more recent post where I acknowledge some of the problematic material I wrote and set new ground rules for myself going forward.]


  • A deliberate cliff hanger.

    Surf the Catholic mom blogs and it doesn’t take long to gather a lot of angsty I’m-a-bad-mom links.

    (I was going to post some, but I decided I don’t want the mombloggers in question to think I am picking on them.)

     And what do you see? 

    I spend too much time on the internet.  I spend too much time on the phone.  I need to take more time out for prayer in my day.  I need to stop reading about other people’s lives.  I need to be fully present to my children.  I need to be more fully present to my spouse.  I probably should be taking the kids to daily Mass.  Maybe I should take a break from blogging.  Maybe I should go on a diet.  I should really re-subscribe to Flylady because my house is a mess.  I should really unsubscribe from Flylady because I can’t keep up.  I need to bake more cookies.  I need to celebrate more feast days.   I need to sign up for a holy hour. 

    I need to be more loving.  I need to be more devout.  I need to be more motherly.  I need to be more devoted.  I need to be more available.  I need to be more organized.  I need to be …

    … more…

    everything.

    Everything at once.

    Stop the madness, people.  Stop it now.

      * * *

    I’ve been hinting for a long time that I want to explore the possibility that what I learned about gluttony* through my weight loss could be applied in other areas of my life.  

    Here:   

    Is the “answer” to overcoming temptations of all kinds really for the “inner self” — the one who “takes delight” in moral or correct or healthy or Godly behavior — to set up the kind of structure around the “members” that cajoles them to behave?  To offer to the weak flesh, in return for good behavior, the short-term goodies it craves?

    And here:

    What do you really want to change about yourself?  I mean — among the things that you could change.  Really.

    I know I have a long list.  I wish I reflexively, automatically, responded to my children by strengthening connections, not rupturing them.   I wish that desire for the Lord, rather than duty, would draw me to prayer several times a day.  I wish that my irritation at an untidy house didn’t get in the way of welcoming people into my home;  I wish I was more generous to my friends.  I wish I had a better grasp on how much money I spend.  I wish I knew how to teach my children love for Jesus as well as I think I know how to teach them theology and logic.  I wish I didn’t waste any time sitting in front of the computer each day.   The list goes on.

    Once I would have said “I wish I wasn’t so heavy and out of shape.”  I don’t say that anymore.  So:  hope.

    And skill.  I have a theory — still untested — that I can apply something I learned with the heavy/out of shape thing, to all those other wishes and longings. 

    And here:

    I didn’t gain willpower overnight.  But I did, it seems, gain a will.  And the will to live differently was enough to drive me to find a way around the obstacles, the impulses.  It was suddenly so obvious to me that to follow these urges would still feel good, but would be the opposite of what I desired — those paths would not just take me the opposite direction from what I desired, they would BE the opposite of what I desired.  I wanted to feel the steeper trail beneath my feet, not just the smooth downward grade.  I wanted more than the view from the top.  Though the effort would hurt, I wanted to climb. 

    That desire is something that seems to have come out of nowhere, a pure gift; the closest thing I have ever come to understanding what grace is.  I believe there is more yet I can learn from it.  I believe I know what I am to do with it next. 

    Will I?

    And here:

    I keep hinting about wanting to use what I’ve learned to defeat gluttony, to combat my next most besetting vice, which is letting this leisure-time activity of mine (and it’s really not just internet use — reading in general is part of it too) consume my attention.  It’s possible that part of the problem is overconsumption, devoting too much time to it, and I guess I haven’t exhausted the possibilities of self-limitation of total hours.  But honestly, I don’t think it is “total time” that is the trouble.  It’s the totality with which I get absorbed, even in taking a very short break to check e-mail or to dash off a quick blog post.  It’s the reluctance to be interrupted.  I think Jen may have put her finger on it a bit in her post. 

    Part of my vocation as mother demands that I make myself available to be interrupted when my children need something from me.  I am terrible at this.  Yes, I also need to train my children not to interrupt me for trivial matters, but you know, I want to be a mom who says “Sure, I’ll read you a story” or “Yes, I’ll help you settle that argument” or “Okay, I’ll feed you breakfast.”  I don’t want the first thing I say to my kids in the morning to be “Aaaargh!  What are you doing up already?  It’s not even seven o’clock yet!”  Even if I’m not done with my blog post.

    I am struggling with how to put the pieces together for a strategy to change myself.  If I can do what I’ve already done, what can’t I do?  But I still am not sure how to go about it.  I feel like I need a plan.

    It wasn’t just a plan I needed.  I needed a unifying theme.  I couldn’t quite wrap my mind around exactly HOW the things I wanted to change could be analogous to the thing I DID change.  I know I don’t want my children to remember me constantly staring at the computer screen, I know I need to say “Yes” more often, I know I need to be cheerfully interruptible.  And I had an inkling that the gluttony thing, what I’ve learned there, is meant to serve that higher purpose.  But I couldn’t quite see how.  I have been thinking and praying about it for a many weeks, hoping that something would come clear to me.  Something that would show me how to get started, as clearly as that long-ago epiphany (May 13, 2008) when I woke up and decided to try being hungry for a change.

    And a few nights ago, I think it did come to me.  I think I see where this has been going, all along.

    More on this later.

    [Editing note.  Years and years later, I wish I’d done a better job distinguishing gluttony from other problems with food, like clinical eating disorders and other kinds of compulsiveness.  

    I want to emphasize that, whereas I identified some behaviors in myself that probably qualified as self-centered gluttony in the technical sense, I am not and never have been qualified to make that distinction for anyone else.

    I hope to add some commentary to all the posts that have this problem as I find the time to review them.  Here’s a more recent post where I acknowledge some of the problematic material I wrote and set new ground rules for myself going forward.]


  • Sub-category.

    Kara Thom thinks there should be a separate race sub-category for mothers.

    Empowering or patronizing?  (Or would that be "matronizing?") 

    I don't know, but it would sure generate some interesting data.  I wonder how I placed among mothers in my first two 5Ks?


  • The printable version…. should look like what?

    Every once in a while someone emails me and tells me I should write a book about weight loss, or gluttony, or exercise.

    This maks me laugh.  I'd like to write a book someday.  I started my blog thinking maybe it might turn into material for a book, or at least some articles.    But of all the topics that I hoped I might write about — of all the subject lines I wanted to see at the top of dozens of "You should write a book!!!" emails — I never, ever, ever expected it would be "weight loss."  On the one hand, I'm pleased that people have found something I wrote inspiring and practically helpful.  On the other hand, I don't particularly want to be personally associated with the diet-book industry!

    There are a lot of weight loss books in the world.  Most of them are drivel.  The world doesn't need any more.  

    OK, the armchair economist in me has to clarify that.  Obviously the world must be demanding them, otherwise there would not be such a limitless supply.  But I reiterate that the world doesn't NEED any more. 

    And then there's the "weight-loss memoir" genre.  But there are a number of those too.   And my forty-odd pounds is just  not that impressive compared to Shauna Reid's175 pounds or Kim Benson's more than 200 pounds.  Maybe if I keep it off for the next twenty years I'll have done something worthy of a book.

    I'm not interested in making money off of what I've written either.  Well, that's not quite true.  I'm not interested in putting the kind of time into it that would make the weight-loss stuff pay me any money.  So I'm content to leave the blog content out there for free.  If it helps some people , so much the better.

    That being said, I got an email last week from a reader who made a point I haven't considered before.

    You can't easily print it out and take it with you.

    OK, I can see that.  If you read it online, it's easy to navigate.  Not so if you want to print it out and take it along.   And I would like the material to be helpful.  I enjoy organizing information, so it might be kind of fun to put it together into a more book-y form.  Maybe I'll do that.

    So I want to throw a couple of questions out.  I'm going to make this post sticky for a few days so it stays on top and hopefully inspires a longer discussion.

    Hypothetically, if I were to put the weight loss posts together into an e-book for easy downloading and printing, what sort of book would be the best to organize?

    (1) Weight loss memoir -or-

    (2) More-organized diet/eating less advice  (the "diet book"), trimmed of specifically-Catholic content  except where necessary to support and explain my personal experience fighting -gluttony stuff -or-

    (3) Mostly spiritual-journey stuff where the gluttony/weight loss thing is only a concrete example  – or-

    (4) Don't organize it.  Just string together the relevant blog posts in order and make it available for a single .pdf download

    Comments, suggestions, questions, and your own vision of what I should do are welcome in the comments.  Go for it.  This post is sticky for now.

    [Editing note.  Years and years later, I wish I’d done a better job distinguishing gluttony from other problems with food, like clinical eating disorders and other kinds of compulsiveness.  

    I want to emphasize that, whereas I identified some behaviors in myself that probably qualified as self-centered gluttony in the technical sense, I am not and never have been qualified to make that distinction for anyone else.

    I hope to add some commentary to all the posts that have this problem as I find the time to review them.  Here’s a more recent post where I acknowledge some of the problematic material I wrote and set new ground rules for myself going forward.]


  • Simcha Fisher is a genius.

    Because she knows how to craft a humorous post.  Seven quick takes, take that.

    (h/t Scrutinies)


  • Introduction to the Devout Life 2-1 through 2-8: A how-to.

    Soon after Joseph Cardinal Ratzinger was elected Pope, I stopped in at a local Catholic bookstore looking for some of the stuff he'd written.  I knew he was a heavy theologian, and while I style myself an armchair theologian I didn't necessarily think I was up for anything too hard, so I picked up a volume titled Introduction to Christianity.  

    Many, many pages later I decided that, while Ratzinger may be a smart guy, he needs to be schooled on the definition of the word "introduction."

    Not so with St. Francis de Sales, who begins Part 2 ("Prayer and the Sacraments") of Introduction to the Devout Life with very basic instructions on how to practice mental prayer and meditation.  From 2-2:

    As you may not know how to practice mental prayer, Philothea, for unfortunately it is a lost art in our age, I will give you a simple method which will help you until, by reading some of the useful books on the subject, and above all by the practice itself, you are more fully instructed.  The first thing is to place yourself in the presence of God and ask his help, so I will begin by showing you four ways of placing yourself in his presence.

    And he goes on to explain what he means when he says "Place yourself in the presence of God." The four ways are, briefly, to realize vividly the omnipresence of God; to realize that God is present in a special way in one's soul; to think of our Lord "in his sacred humanity" gazing upon us from heaven; and to "use our imagination to represent our Lord as very near to us in the same way as we often think of our friends…"  

     

    To place yourself in the presence of God before prayer, choose one of these four ways, never more than one, and then dwell upon it briefly and simply.

    Pretty basic stuff.  And yet, surely it's a necessary fundamental, isn't it?

    St. Francis goes on in chapter 3 to offer tips for "asking God's help," and even explains in chapter 4 that in meditating on a mystery one should imagine the "scene," so to speak.   

    … In some meditations it is useful to represent to the imagination the scene of the mystery you are considering as if it were actually taking place before you; for example, if you wish to meditate on the Crucifixion imagine yourself on Mount Calvary and that you see and hear all that took place on the day of the Passion; or if you like, for it comes to the same thing, imagine that the Crucifixion is taking place in the very place where you are, just as the Evangelists describe it.

    The same applies to meditations on death or hell and to all similar mysteries concerned with things that we a can see and hear and touch…

    However, I do not wish to make prayer seem too difficult or wearying but rather as simple as possible.  To imagine the scene is to keep our mind on the mystery we are considering so that it may not wander to and fro, just as we confine a bird in its cage or a hawk to our wrist.

    Isn't this rather obvious?  St. Francis thinks not, as he has experience with people who don't recommend this fairly basic method of prayer:

    Some will tell you that it is better to represent these mysteries to yourself in an entirely intellectual and spiritual way, through faith, or else consider that the events take place within your own soul, but this is rather too subtle to begin with; so,… until God raises you higher, remain in the valley which I have pointed out to you.

    Two notes:  

    (1) I'm finding that these chapters in the second part contain advice which is helpful for putting into practice the instructions in the first part.  (2-5:  "Having confined your spirit… within the mystery that you are considering, either by using your imagination, if it is something perceptible to the senses, or by the mind itself if it is something invisible, begin to consider, in the way explained in the meditations which I have already given you [in the first part].")

    That's not to say that you can't immediately start using some of St. Francis's insights as you read along and discover them for the first time, but I expect that the book's advice will need to be digested as a whole work rather than as a day-by-day "textbook" or syllabus of the devout life.  In other words, I think I'm going to have to read the book once, taking notes, and then consider how best to put it into practice.  

    (2) I've looked at a couple different translations, and let me tell you, the translator matters.  It's one thing to get whatever's available from the library or free online, but if you're going to spend money, don't just go buy any old copy of Introduction to the Devout Life without picking it up and reading a couple of different sample and seeing how the language strikes you.  I wasn't looking for a scholarly edition, but for something that had the conversational, natural tone that I'd seen in recent translations of other work by St. Francis de Sales.   I've checked out a copy of the "Everyman's Library" edition translated by Fr. Michael Day that I like very much.    I read French, so maybe I'll pick up the original just for fun and practice at some point, but that wouldn't be very good for blogging (and in my experience not very good for spiritual instruction, either).

     

    UPDATE.  Jennifer Fulwiler of Conversion Diary considers St. Francis's "Four Ways to Place Yourself in the Presence of God."


  • Introduction to the Devout Life 1-9 through 1-18: A novena for conversion to the devout life and detachment from sin.

    The last time I wrote about St. Francis de Sales's work of spiritual guidance, Introduction to the Devout Life, I outlined the structure of Part 1 as a sort of three-step program for the renunciation of attachment to sin and other things that get in the way.  Step one involved a series of meditations, which I want to write about in more detail today.

    St. Francis de Sales doesn't use the word "novena" in the chapters containing his ten meditations, but this little series of prayers definitely qualifies as one.  For starters, he advises his reader to use one meditation per day.  Also, although a novena is traditionally nine days of prayer, the last two go together in a particular way, as you'll see.

    The series of meditations comes in a very particular order.  The first eight are meditations on truths of our relationship to God:

    1. Our creation by him
    2. Why we were created
    3. All the benefits God has given us
    4. Our sins, especially the sin of ingratitude to God
    5. The reality of our own death
    6. The reality of final judgment
    7. The possibility of hell and of losing God forever
    8. The possibility of reaching heaven and knowing God forever
     
    The first eight meditations all follow a very similar four-part pattern:  preparation; "considerations" of imagery, experiences, and truths related to the day's meditation; spiritual acts and resolutions; and conclusion, ending with the advice to "gather a spiritual bouquet" of the thoughts that have come to you.

    For example, here is the whole of the first day's meditation:

    CHAPTER IX. FIRST MEDITATION.  Of Creation.

      Preparation.

    1. PLACE yourself in the Presence of God. 
    2. Ask Him to inspire your heart.

     Considerations.

    1.  Consider that but a few years since you were not born into the,world, and your soul was as yet non-existent. Where wert thou then, O my soul? the world was already old, and yet of thee there was no sign.
    2.   God brought you out of this nothingness, in order to make you what  you are, not because He had any need of you, but solely out of His  Goodness.
    3.    Consider the being which God has given you; for it is the foremost being of this visible world, adapted to live eternally, and to be perfectly united to God's Divine Majesty.

     Affections [Spiritual Acts, in my other translation] and Resolutions.

    1.  Humble yourself utterly before God, saying with the Psalmist, O Lord, I am nothing in respect of Thee–what am I, that Thou shouldst remember me? O my soul, thou wert yet lost in that abyss of nothingness, if God had not called thee forth, and what of thee in such a case?
    2.  Give God thanks. O Great and Good Creator, what do I not owe Thee, Who didst take me from out that nothingness, by Thy Mercy to make me what I am? How can I ever do enough worthily to praise Thy Holy Name, and render due thanks to Thy Goodness?
    3. Confess your own shame. But alas, O my Creator, so far from uniting myself to Thee by a loving service, I have rebelled against Thee through my unruly affections, departing from Thee, and giving myself up to sin, and ignoring Thy Goodness, as though Thou hadst not created me.
    4. Prostrate thyself before God. O my soul, know that the Lord He is  thy God, it is He that hath made thee, and not thou thyself. O God, I am the work of Thy Hands; henceforth I will not seek to rest in myself, who am nought. Wherein hast thou to glory, who art but dust and ashes?  how canst thou, a very nothing, exalt thyself? In order to my own  humiliation, I will do such and such a thing,–I will endure such contempt:–I will alter my ways and henceforth follow my Creator, and realise that I am honoured by His calling me to the being He has given; I will employ it solely to obey His Will, by means of the teaching He  has given me, of which I will inquire more through my spiritual Father.

      Conclusion.

    1.   Thank God. Bless the Lord, O my soul, and praise His Holy Name with all thy being, because His Goodness called me forth from nothingness, and His Mercy created me.
    2.   Offer. O my God, I offer Thee with all my heart the being Thou hast given me, I dedicate and consecrate it to Thee.
    3.   Pray. O God, strengthen me in these affections and resolutions. Dear  Lord, I commend me, and all those I love, to Thy neverfailing Mercy.

       OUR FATHER, etc.

     At the end of your meditation linger a while, and gather, so to say, a little spiritual bouquet from the thoughts you have dwelt upon, the sweet perfume whereof may refresh you through the day.

    The pattern is changed with the ninth and tenth meditations.  Like the first eight, these begin with preparation and with consideration of imagery.  But then these meditations conclude with an "election:"  a decision is reached and a choice is made.

    9.  Choice of Heaven (decision to seek heaven — as an end)
    10. Choice of the Devout Life (decision to seek a devout life — the means)

    I like the way Francis first guides his reader through the decision and resolution to seek heaven — the end, so to speak — and then, once this resolve is firm, guides his reader through the decision to seek a devout life, which is the means by which the end can be attained. 

    He's very well-organized!  I can't believe how… modern the writing is, not so much in the wording of the meditations themselves, but in the way the whole thing is structured. Through all this I continue to be astonished at the freshness of the advice, written in the first years after 1600.

    In the next installment I'll start blogging about part 2, "Prayer and the Sacraments."


  • Brain scans.

    Yesterday Hannah brought me over a newspaper clipping that she had removed from the copy of the Wall Street Journal that was delivered to her house.  Here's the link to the article, "Eating to Live or Living to Eat?"

    Scholars have understood the different motives for eating as far back as Socrates, who counseled, "Thou shouldst eat to live, not live to eat." But nowadays, scientists are using sophisticated brain-imaging technology to understand how the lure of delicious food can overwhelm the body's built-in mechanism to regulate hunger and fullness, what's called "hedonic" versus "homeostatic" eating.

    One thing is clear: Obese people react much more hedonistically to sweet, fat-laden food in the pleasure and reward circuits of the brain than healthy-weight people do. Simply seeing pictures of tempting food can light up the pleasure-seeking areas of obese peoples' brains.

    In a study presented this week at the International Conference on Obesity in Stockholm, researchers from Columbia University in New York showed pictures of cake, pies, french fries and other high-calorie foods to 10 obese women and 10 non-obese women and monitored their brain reactions on fMRI scans. In the obese women, the images triggered a strong response in the ventral tegmental area (VTA), a tiny spot in the midbrain where dopamine, the "desire chemical," is released. The images also activated the ventral pallidum, a part of the brain involved in planning to do something rewarding.

    Definitely interesting and worth reading the entire article.  

    This is the point I'd like to highlight:  

    Some of the most intriguing imaging studies have peered into the brains of people who have lost significant weight and kept it off through diet and exercise alone—although researchers say they're hard to find.

    "They are very controlled individuals, and they are very rare. We had to fly some in from Alaska," says Angelo Del Parigi, a neuroimaging scientists who finally located 11 "post-obese" subjects who had dieted down to the lean range. In his studies for the National Institutes of Health's diabetes research center in Phoenix, Dr. Del Parigi found that food still elicited strong responses in the middle insula and the hippocampus, brain areas involving addiction, reward, learning and memory, just like the 23 obese subjects did.

    This suggests that the temptation to see food as pleasure doesn't go away. "Post-obese people are extremely prone to regain weight," says Dr. Del Parigi. "The only way they have to counteract these strong predispositions is by having a very controlled lifestyle, with restrained food intake and exercise."

    It doesn't surprise me at all, as a post-obese person.  I have written about how the impulse to eat too much hasn't gone away.  But I want to point this out because it supports two things I strongly believe about the chronically obese:

    (1) It is really, really, really hard to overcome obesity because of factors that are beyond your immediate control (even if they are the result of free choices made long ago).  Be kind, for everyone is fighting a terrible battle.

    (2)  It's not hopeless.  It's not impossible.  It requires a lot of hard work.  It can be overcome.

    When we talk about individuals who are battling obesity, we have to acknowledge the difficulty, and honor the success, at the same time.


  • Introduction to the Devout Life: Structure of 1-5 through 1-24.

    Yeah, I skipped blogging 1-4.  It’s about having a spiritual director.  I don’t have one and I don’t anticipate getting one anytime soon, so I didn’t pay a lot of attention to it.

    I have, however, read quickly through the rest of Part 1.  I want to take a moment to step back from the details and look at the general overview, because it struck me that it makes one cohesive chunk, telling you how to start your program of learning devotion.  Here’s an outline of these sections:

    Introductory Remarks

    • 1-5.  “The Purification of the Soul.”  It takes time to learn devotion, we have to purify our soul to do it, and we don’t get to stop purifying our soul as long as we live.
    • 1-6.   “Purification from Mortal Sin.” Continuing the introductory remarks:  “Purification from mortal sin is the first step, and the sacrament of penance is the means of effecting it.”  St. Francis explains that he’s going to send you to confession, preferably a general confession, and explains why he advises it.
    • 1-7.  “Purification from Attachment to Mortal Sin.”  Francis explains that the purification referred to in the previous paragraph, confession and absolution, isn’t enough:  “If you desire to embrace the devout life…you must not only give up sin but also free your heart from all attachment to it, for such attachment not only places you in danger of relapsing but is a constant source of weakness and discouragement, preventing you from doing good readily, diligently, and frequently, which is the essence of devotion.”

    A Three-Step Program For Getting Rid of Mortal Sin and Attachment To It

    Step one:  How to obtain perfect contrition so you can make your good general confession and to help root out attachment to mortal sin.

    • 1-8.  “The Means to the Purification.”  “The first step towards this purification is a clear and vivid realization of the terrible effects of sin, leading to sincere and vehement contrition… To obtain such perfect contrition you must carefully make the following meditations…”
    • 1-9 through 1-18 are the ten meditations, which are designed to progressively instill contrition.  I will write more on them later; they would make a great “examination of conscience” novena, I think.

    Step two:  How to make your general confession.

    • 1-19.  “General confession.”  This is really no more than brief encouragement to make a good one.

    Step three:  Make a firm resolve not to sin again… hmm, this sounds familiar.

    • 1-20.  “Solemn resolution.”  Francis provides a model of the kind of prayer he means.
    • 1-21.  “Conclusion.”  “We can never really uproot our attachments to sin as long as we live; we can, however, mortify them, so I will give you some further advice which, if practised, will preserve you from yielding to them…”

    Other things that will Obstruct You From the Devout Life:

    • 1-22  “Purification from attachment to venial sins.”  “Now to be attached and inclined to venial sin is a very different thing from actual venial sins themselves, for it is not in our power to avoid venial sins altogether for any length of time but it is within our power to avoid being attached to them.”(Hold on there —  I said I was not going to get into details but I can’t help myself here.  Is that not precisely the opposite of what we might intuit?  Don’t we usually say, “You can’t help your inclinations, but you can choose not to act on them?”  Here Francis is saying that we can’t actually avoid sinning — not completely anyway — but that we can do something about the underlying inclinations that lead us to sin.  Which is right?  Are they both right? )

      Anyway, here Francis is explaining why attachment to venial sin will get in the way of the devout life.  And there are two other things that will also get in your way:

    • 1-23.  “Purification from attachment to useless and dangerous things.”
    • 1-24.  “Purification from evil inclinations” — by which he really means “imperfections” that “give rise to various faults and failings which are in no way sinful.”  “Just as there is no natural temperament so good that it may not be perverted with bad habits, so there is no natural temperament so difficult that it may not be overcome with care and perseverence and the grace of God.”

    Conclusion of the Mortal Sin Part, and Transition to Part II.

    • The very end of 1-24:  “I will now advise you on the various means by which you may purify your soul from
      • attachment to venial sin
      • and to dangerous things,
      • and from your imperfections,

      so that your conscience may be fortified more strongly than ever against mortal sin.”

    So there you have it:  St. Francis de Sales’s self-help program, outlined.  At least the first part of it.

    I’ll write more about the ten meditations next time, but before I close, I just want to add that I think as I read this I feel a missing piece falling into place.  You see, I know about getting rid of an attachment to venial sin, dangerous things, and imperfection, because I have done it once in one area of my life.  Will this book help me take what I’ve learned from that and make the necessary analogies to apply it in other areas of my life?  Because it’s not like gluttony was my only vice…