Henry David Thoreau: a Transpersonal View

Total Page:16

File Type:pdf, Size:1020Kb

Henry David Thoreau: a Transpersonal View HENRY DAVID THOREAU: A TRANSPERSONAL VIEW Michael Keller Muncie, Indiana Henry David Thoreau was born July 12, 1817 in Concord, Massachusetts and spent nearly all his days there until his death on May 6, 1862. He lived a relatively retired life and supported himself by working in his [ather's small business, by performing odd jobs, by surveying, and by occasional lectures and published essays. He graduated from Harvard University in 1837and in the fall of the same year developed a friendship with Ralph Waldo Emerson. Thereafter he was associated with a group of American thinkers and writers, the Transcendentalists, who acknowledged Emerson as mentor. Though not well known in his own time, Thoreau flOW enjoys one of the highest artistic reputations of any of the Transcendentalist writers. He is also recognized as an accomplished and knowledgeable naturalist. Thoreau's Walden (1960), his best known work, records his two year living-experiment at Walden Pond His vast Journal (1962), covers the period 1837-1861 and is the most valuable document for students interested in his character and tempera­ ment. It is cited here by volume and page. Reactions to Thoreau, in his time, ranged from seeing him as a nay-saying, cold, solitary eccentric to an impression of him as an amiable and gentle spiritual guide. Some of this controversy biographical continues to the present day. In his Journal (V, 4), Thoreau introduction describes himself as both a "natural philosopher" and a "mys­ tic." This latter aspect is the subject of the present essay (see Keller, 1977), which is based primarily on his life up to the publication of Walden in 1854.His mystical experience is ex­ amined in terms of Evelyn Underhill's (1965) three-stage view of psychospiritual development-Illumination, Dark Night, Uni­ tive Life. The Journal of Transpersonal Psychology, 1977, Vol. 9, No.1 43 ILL UMIN ATlONS In a letter to Harrison Blake on February 27, 1853, Thoreau wrote: J have had but one spiritual birth (excuse the word.) and now whether it rains or snows, whether I laugh arcry, fall farther below or approach nearer to my standard, whether Pierce or Scott is eiected.e-not a new scintillation oflight flashes on me, but ever and anon, though with longer intervals, the same surprising & ever­ lasting new light dawns to me, with only such variations as in the coming of the natural day, with which indeed, it is often coinci­ dent (1958, pp. 296-97). Thoreau is referring here to his various illumination experi­ ences. His reference to "one spiritual birth" seems to point to an "awakening" experience early in life, such as is common in the lives of other mystics. "Awakening" is a powerful initial illumination experience or experiences which suddenly intro­ duce the subject to the realm of spiritual realities, and start him off on a course of self-purification so that he may finally live completely within the Reality he has perceived. Thoreau describes his early illumination experiences in a quite early detailed way in a July 16, 1851Journal passage. Just before the illumination excerpt from this passage quoted below, Thoreau refers to experiences these experiences, in one instance, as "the experiences of my boyhood," and in another, as experiences that occurred "in youth." This earth was the most glorious musical instrument, and I was audience to its strains. To have such sweet impressions made on us, such ecstasies begotten of the breezes! I can remember how 1 was astonished. I said to myself,-I said to atlters,-'There comes into my mind such an indescribable, infinite, all-absorbing, divine, heavenly pleasure, a sense of elevation and expansion, and {I]have had nought to do with it. I perceive that I am dealt with by superior powers. This is a pleasure, a joy, an existence which I have not procured myself. I speak as a witness on the stand, and tell what I have perceived.' The morning and the evening were sweet to me, and I led a life aloof from society of men. I wondered if a mortal had ever known what I knew. I looked in books for some recog­ nition of a kindred experience, but, strange to say, I found none. Indeed, I was slow to discover that other men had had this experi­ ence, for it had been possible to read books and to associate with men on other grounds. The maker of me was improving me. When I detected this interference I was profoundly moved. For years I marched as to a music in comparison with which the military music of the streets is noise and discord. 1 was daily intoxicated, and yet no man could call me intemperate. With all your science 44 The Journal of TranspersonalPsychology, 1977, Vol. 9, No.1 can you tell how it is, and whence it is, that light comes into the soul? (II, 307) A number of elements mark Thoreau's early experience as genuinely illuminative. In the long passage quoted above, Thoreau's references to music should not necessarily be passed off as merely "poetic." They occur in many other of his mysti­ cal accounts, and they recall the statements of other mystics about their illuminations. In an account of an illuminative experience quoted by James (1902, 1961), the subject notes that along with other elements in his consciousness at the time, he experienced that "'the woods were vocal with heavenly music' .. (p. 204). Thoreau's noting how "astonished" he was by his experiences is also important, since it suggests that he felt they had a different character from the experiences of normal consciousness, that is, that they were "altered states of consciousness" (Tart, 1971). His sensations of "elevation elevation and expansion" also tally with other mystical accounts. James and quotes an account of illumination from a Swiss,who says in the expansion beginning of his account, " 'All at once I experienced a feeling of being raised above myself' " (p. 76). This sense of elevation is sometimes so powerful that the subject may feel he un­ dergoes actual physical levitation (Underhill, 1910, 1965, pp. 186,376). A sense of expansion is also a common accompani­ ment of illumination. James (p. 206) quotes another case: " 'Suddenly there seemed to be a something sweeping into me and inflating my entire being-ssuch a sensation as I had never experienced before.' " Thoreau's sense that he was "dealt with by superior powers," that he "had nought to do with it," is significant too. He felt that his will was not involved in his experiences; he was not improving himself, but "the maker of me was improving me"; when he detected this, it seemed an "interference" to him, i.e.,as something that wasdone to him by a power outside of him. His use of the word "interference" may also indicate some slight resistance. Underhill says that this sense of things is common to mystics in their illuminations: We find in all the mystics this strong sense of a mysterious spiritual life-a Reality-over against man, seeking him and compelling him to Its will. It isnot for him, they think, to say that he will or will not aspire to the transcendental world. Hence sometimes ... [an] inversion of man's long quest of God. The self resists the pull of spiritual gravitation, flees from the touch of Eternity; and the Eternal seeks it, tracks it ruthlessly down (p. 136). Finally, Thoreau's reference to his experiences as "indescrib­ able, infinite;" and "divine," and his characterizing them as "light" coming into the soul, recall the way that other mystics frequently describe their illuminative experiences. Henry David Thoreau:A Transpersonal View 45 Meditative States Thoreau's Journal records of contemporary illuminative ex­ periences, as opposed to passages of recollected past expe­ riences, begin in 1838. On August 13 of that year, Thoreau recorded an experience that he had quite frequently and that he could apparently occasion at will: If with closed ears and eyes I consult consciousness for It moment, immediately are all walls and barriers dissipated, earth rolls from under me, and J float, by the impetus derived from the earth and the system, a subjective, heavily laden thought, in the midst of an unknown and infinite sea, or else heave and swell like a vast ocean of thought, without rock or headland, where are all riddles solved, allstraight lines making there their two ends to meet, eternity and space gamboling familiarly through my depths. [ am from the beginning, knowing no end, no aim. No sun illumines me, for I dissolve all lesser lights in my own intenser and steadier light. I am a restful kernel in the magazine of the universe. (I, 53-54) Thoreau frequently put himself in this state of consciousness for its power to resolve, or at least to render unimportant, what metaphysical he felt as vain metaphysical speculations about the nature of speculation reality. Just after the above account, he says, "Men are con­ or stantly clinging in my ears their fair theories and plausible intuitive solutions of the universe, but ever there is no help, and 1return discovery again to my shoreless, islandless ocean, and fathom unceas­ ingly for a bottom that will hold an anchor, that it may not drag" (1,54). Thoreau evidently felt himself to be engaging in that process of incommunicable intuitive discovery of which Chogyam Trungpa (1974) speaks: "Finally that vague feeling of discovery becomes very clear, so that almost no doubt re­ mains" (p. 54). Certainly the ability of Thoreau to occasion this experience at will reveals that he had a considerable facility in the specific process that Trungpa was referring to, that is, a power of meditation.
Recommended publications
  • Gandhi Writes About Henry David Thoreau Source 2
    Handout Source 1: Gandhi writes about Henry David Thoreau Many years ago, there lived in America a great man named Henry David Thoreau. His writings are read and pondered over by millions of people… Much importance is attached to his writings because Thoreau himself was a man who practised what he preached. Impelled by a sense of duty, he wrote much against his own country, America. He considered it a great sin that the Americans held many persons in the bond of slavery. He did not rest content with saying this, but took all other necessary steps to put a stop to this trade. One of the steps consisted in not paying any taxes to the State in which the slave trade was being carried on. He was imprisoned when he stopped paying the taxes due from him. The thoughts which occurred to him during his imprisonment were boldly original. [From Gandhi. Indian Opinion. Quoted in M.V. Kamath. The United States and India 1776-1976. Washington, D.C.: Embassy of India, 1976. 65.] Source 2: Gandhi’s Influence on Dr. Martin Luther King When King arrived one cold day in New Delhi, as a guest of the Government of India, his first words were a tribute to Gandhi. “To other countries,” King said, “I may go as a tourist, but to India I come as a pilgrim. This is because India means to me Mahatma Gandhi, a truly great man of the age.” King heard of Gandhi from Dr. Mordecai Johnson, President of Howard University, who had returned from a visit to India and was speaking at Philadelphia.
    [Show full text]
  • Bishop Robert Barron Recommended Books
    BISHOP ROBERT BARRON’S Recommended Books 5 FAVORITE BOOKS of ALL TIME SUMMA THEOLOGIAE Thomas Aquinas THE DIVINE COMEDY Dante Alighieri THE SEVEN STOREY MOUNTAIN Thomas Merton MOBY DICK Herman Melville MACBETH William Shakespeare FAVORITE Systematic Theology BOOKS CLASSICAL: • Summa Theologiae St. Thomas • On the Trinity (De trinitate) St. Augustine • On First Principles (De principiis) Origen • Against the Heresies (Adversus haereses) Irenaeus • On the Development of Christian Doctrine John Henry Newman MODERN/CONTEMPORARY: • The Spirit of Catholicism Karl Adam • Catholicism Henri de Lubac • Glory of the Lord, Theodrama, Theologic Hans Urs von Balthasar • Hearers of the Word Karl Rahner • Insight Bernard Lonergan • Introduction to Christianity Joseph Ratzinger • God Matters Herbert McCabe FAVORITE Moral Theology BOOKS CLASSICAL: • Secunda pars of the Summa theologiae Thomas Aquinas • City of God St. Augustine • Rule of St. Benedict • Philokalia Maximus the Confessor et alia MODERN/CONTEMPORARY: • The Sources of Christian Ethics Servais Pinckaers • Ethics Dietrich von Hilldebrand • The Four Cardinal Virtues and Faith, Hope, and Love Josef Pieper • The Cost of Discipleship Dietrich Bonhoeffer • Sanctify Them in the Truth: Holiness Exemplified Stanley Hauerwas FAVORITE Biblical Theology BOOKS CLASSICAL: • Sermons Origen • Sermons and Commentary on Genesis and Ennarationes on the Psalms Augustine • Commentary on John, Catena Aurea, Commentary on Job, Commentary on Romans Thomas Aquinas • Commentary on the Song of Songs Bernard of Clairvaux • Parochial and Plain Sermons John Henry Newman MODERN/CONTEMPORARY: • Jesus and the Victory of God and The Resurrection of the Son of God N.T. Wright • The Joy of Being Wrong James Alison • The Theology of the Old Testament Walter Brueggemann • The Theology of Paul the Apostle James D.G.
    [Show full text]
  • Difficulties in Prayer: Part III Dryness and Distractions
    Difficulties in Prayer: Part III our senses occupied with something else. He gives us Dryness and Distractions graces that impact them. He delights us with this Fr. Moise, ocd, Broussey 8/19 sensory fervor that makes practicing spiritual exercises easy and pleasurable. This morning we talked about the preparation and It is easy in the beginning to go to mass, to spend hours availability needed to live out a life of prayer. When in prayer, to recite the rosary, to mediate on God’s word. we talk about prayer, we mainly talk about the time we We experience spontaneous bursts of good thoughts, have available to devote to it. This is not the goal of feelings of love and a fluttering of the heart. It’s natural, prayer. it just bursts forth. We are filled with joy at the thought We move from punctual prayer to a time of prayer of recollecting ourselves alone with God in prayer. The with the goal of developing a life of prayer. We can’t time we spend in prayer goes by very quickly, we don’t settle for the time we spend in prayer and then, turn the even realize it. We had decided to spend thirty minutes ‘God page’ and go on with our life. No, the goal of and before you know it, one and a half hour has gone by. prayer is to learn to live our entire life in God’s We are almost able to feel God’s presence. We fast and presence and under his watchful eye and influence.
    [Show full text]
  • Civil Disobedience
    Civil Disobedience Henry David Toreau Civil Disobedience Henry David Toreau Foreword by Connor Boyack Libertas Institute Salt Lake City, Utah Civil Disobedience Thoreau’s essay is out of copyright and in the public domain; this version is lightly edited for modernization. Supplemental essays are copyrighted by their respective authors and included with permission. The foreword is licensed under a Creative Commons Attribution- ShareAlike 3.0 Unported License. LIBERTAS PRESS 770 E. MAIN STREET, SUITE 255 LEHI, UT 84043 Civil Disobedience / Henry David Toreau — 1st ed. First printing, June 2014 Cover Design by Ben Jenkins Manufactured in the United States of America For bulk orders, send inquiries to: [email protected] ISBN-13: 978-0-9892912-3-1 dedicated to Edward Snowden for doing what was right “Te most foolish notion of all is the belief that everything is just which is found in the customs or laws of nations. Would that be true, even if these laws had been enacted by tyrants?” “What of the many deadly, the many pestilential statutes which nations put in force? Tese no more deserve to be called laws than the rules a band of robbers might pass in their assembly. For if ignorant and unskillful men have prescribed deadly poisons instead of healing drugs, these cannot possibly be called physicians’ prescriptions; neither in a nation can a statute of any sort be called a law, even though the nation, in spite of being a ruinous regulation, has accepted it.” —Cicero Foreword by Connor Boyack Americans know Henry David Thoreau as the author of Walden, a narrative published in 1854 detailing the author’s life at Walden Pond, on property owned by his friend Ralph Waldo Emerson near Concord, Massachusetts.
    [Show full text]
  • Theology Is Everywhere 2.3: the Path of Mysticism Cosmology
    Theology is Everywhere 2.3: The Path of Mysticism Cosmology & Worldview The Paradox of the Mystical Life Mysticism defined Figurative Language Poetry & Mysticism Other Paradoxes: the Particular and the Universal Christian Mysticism - Imitation of Christ Mystical Interpretation: allegory. St. Teresa of Avila (1515–1582): Nada te turbe…sola Dios basta! Via Negativa (Apophatic Theology) & Via Positiva (Cataphatic Theology) Mystical Union: Ecstacy (Standing outside oneself) The Mystic Path: The Science of Removing Mental Limitations 1. The Awakening: 2. Purgation 3. Illumination 4. The Dark Night of the Soul: Embracing times of shadow 5. Union With the Divine: Ultimate Reality Be lover and Beloved Hesychasm: Divine Silence Embraced by Uncreated Light Walking the Labyrinth So what’s a mystic? Mysticism & Intimacy with God: Jesus and his Friend “I am my beloved’s and he is mine.” ~ Song of Solomon 2:16 Evelyn Underhill quote: “Mysticism offers us the history, as old as civilization, of a race of adventurers who have carried to its term the process of a deliberate and active return to the divine fount of things. They have surrendered themselves to the life-movement of the universe, hence have lived an intenser life than other beings can even know…. Therefore they witness to all that our latent spiritual consciousness, which shows itself in the ‘hunger for the absolute,’ can be made to mean to us if we develop it, and have in this respect an unique importance for the race.”~ Mysticism Ethics and Mysticism: Howard Thurman "Don't ask yourself what the world needs. Ask yourself what makes you come alive and then go do that.
    [Show full text]
  • A Political Companion to Henry David Thoreau
    University of Kentucky UKnowledge Literature in English, North America English Language and Literature 6-11-2009 A Political Companion to Henry David Thoreau Jack Turner University of Washington Click here to let us know how access to this document benefits ou.y Thanks to the University of Kentucky Libraries and the University Press of Kentucky, this book is freely available to current faculty, students, and staff at the University of Kentucky. Find other University of Kentucky Books at uknowledge.uky.edu/upk. For more information, please contact UKnowledge at [email protected]. Recommended Citation Turner, Jack, "A Political Companion to Henry David Thoreau" (2009). Literature in English, North America. 70. https://uknowledge.uky.edu/upk_english_language_and_literature_north_america/70 A Political Companion to Henr y David Thoreau POLITIcaL COMpaNIONS TO GREat AMERIcaN AUthORS Series Editor: Patrick J. Deneen, Georgetown University The Political Companions to Great American Authors series illuminates the complex political thought of the nation’s most celebrated writers from the founding era to the present. The goals of the series are to demonstrate how American political thought is understood and represented by great Ameri- can writers and to describe how our polity’s understanding of fundamental principles such as democracy, equality, freedom, toleration, and fraternity has been influenced by these canonical authors. The series features a broad spectrum of political theorists, philoso- phers, and literary critics and scholars whose work examines classic authors and seeks to explain their continuing influence on American political, social, intellectual, and cultural life. This series reappraises esteemed American authors and evaluates their writings as lasting works of art that continue to inform and guide the American democratic experiment.
    [Show full text]
  • Full Press Release
    Press Contacts Michelle Perlin 212.590.0311, [email protected] aRndf Patrick Milliman 212.590.0310, [email protected] THE LIFE OF HENRY DAVID THOREAU THROUGH THE LENS OF HIS REMARKABLE JOURNAL IS THE SUBJECT OF A NEW MORGAN EXHIBITION This Ever New Self: Thoreau and His Journal June 2 through September 10, 2017 New York, NY, April 17, 2017 — Henry David Thoreau (1817–1862) occupies a lofty place in American cultural history. He spent two years in a cabin by Walden Pond and a single night in jail, and out of those experiences grew two of this country’s most influential works: his book Walden and the essay known as “Civil Disobedience.” But his lifelong journal—more voluminous by far than his published writings—reveals a fuller, more intimate picture of a man of wide-ranging interests and a profound commitment to living responsibly and passionately. Now, in a major new exhibition entitled This Ever New Self: Thoreau and His Journal opening June 2 at the Morgan Library & Museum, nearly one hundred items Benjamin D. Maxham (1821–1889), Henry D. Thoreau, have been brought together in the most comprehensive Daguerreotype, Worcester, Massachusetts, June 18, 1856. Berg Collection, New York Public Library. exhibition ever devoted to the author. Marking the 200th anniversary of his birth and organized in partnership with the Concord Museum in Thoreau’s hometown of Concord, Massachusetts, the show centers on the journal he kept throughout his life and its importance in understanding the essential Thoreau. More than twenty of Thoreau’s journal notebooks are shown along with letters and manuscripts, books from his library, pressed plants from his herbarium, and important personal artifacts.
    [Show full text]
  • The Dark Night of the Soul: the Archetype and Its Occurrence in Modern Fiction
    Louisiana State University LSU Digital Commons LSU Historical Dissertations and Theses Graduate School 1973 The aD rk Night of the Soul: the Archetype and Its Occurrence in Modern Fiction. Ibry Glyn-francis Theriot Louisiana State University and Agricultural & Mechanical College Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_disstheses Recommended Citation Theriot, Ibry Glyn-francis, "The aD rk Night of the Soul: the Archetype and Its Occurrence in Modern Fiction." (1973). LSU Historical Dissertations and Theses. 2577. https://digitalcommons.lsu.edu/gradschool_disstheses/2577 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Historical Dissertations and Theses by an authorized administrator of LSU Digital Commons. For more information, please contact [email protected]. INFORMATION TO USERS This material was produced from a microfilm copy of the original document. While the most advanced technological means to photograph and reproduce this document have been used, the quality is heavily dependent upon the quality of the original submitted. The following explanation of techniques is provided to help you understand markings or patterns which may appear on this reproduction. 1.The sign or "target" for pages apparently lacking from the document photographed is "Missing Page(s)". If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting thru an image and duplicating adjacent pages to insure you complete continuity. 2. When an image on the film is obliterated with a large round black mark, it is an indication that the photographer suspected that the copy may have moved during exposure and thus cause a blurred image.
    [Show full text]
  • About Half Way Through Proust
    City Research Online City, University of London Institutional Repository Citation: Pace, I. (2007). “The Best Form of Government…”: Cage’s Laissez-Faire Anarchism and Capitalism. The Open Space Magazine(8/9), pp. 91-115. This is the accepted version of the paper. This version of the publication may differ from the final published version. Permanent repository link: https://openaccess.city.ac.uk/id/eprint/5420/ Link to published version: Copyright: City Research Online aims to make research outputs of City, University of London available to a wider audience. Copyright and Moral Rights remain with the author(s) and/or copyright holders. URLs from City Research Online may be freely distributed and linked to. Reuse: Copies of full items can be used for personal research or study, educational, or not-for-profit purposes without prior permission or charge. Provided that the authors, title and full bibliographic details are credited, a hyperlink and/or URL is given for the original metadata page and the content is not changed in any way. City Research Online: http://openaccess.city.ac.uk/ [email protected] “THE BEST FORM OF GOVERNMENT….”: CAGE’S LAISSEZ-FAIRE ANARCHISM AND CAPITALISM For Paul Obermayer, comrade and friend This article is an expanded version of a paper I gave at the conference ‘Hung up on the Number 64’ at the University of Huddersfield on 4th February 2006. My thanks to Gordon Downie, Richard Emsley, Harry Gilonis, Wieland Hoban, Martin Iddon, Paul Obermayer, Mic Spencer, Arnold Whittall and the editors of this journal for reading through the paper and subsequent article and giving many helpful comments.
    [Show full text]
  • Temperance in the Modern World
    Temperance in the modern world In Pope Francis’ continuing diagnosis of the world’s ills, elaborated on thoroughly in his most recent encyclical Laudato Si‘ (On Care for Our Common Home), consumerism — excess consumption of material goods — ranks consistently at or near the top of the list. Consumerism is one face of the maldistribution of wealth, the other face of which is poverty. The pope calls it a “poison” that reflects “emptiness of meaning and values.” Collective consumerism is among the symptoms of what Pope St. John Paul II called “superdevelopment.” This aberration, he explained, arises from “excessive availability of every kind of material goods, for the benefit of certain social groups” and is expressed in an obsessive quest to own and consume more and more (Sollicitudo Rei Socialis, No. 28). The cure for this disease of the spirit, considered as a social problem, is the practice of social justice in economic policies, practices and laws. On the individual level, too, each of us is tempted to consumerism and has social justice responsibilities. But how are ordinary people to practice social justice? The answer is temperance. Cumulatively, temperance can make a real contribution to social justice. One person living temperately gives a good example. A multitude living temperately can change a nation, or even the world, for the better. Pope Francis makes much the same point in his encyclical, Laudato Si‘, where he uses the word “sobriety” to describe an attitude equivalent to temperance. Living this way, he writes, means “living life to the full … learning familiarity with the simplest things and how to enjoy them” (No.
    [Show full text]
  • De Sales Introduction to Devout Life 1885
    This is a reproduction of a library book that was digitized by Google as part of an ongoing effort to preserve the information in books and make it universally accessible. https://books.google.com 6000097794 AN INTRODUCTION THE DEYOUT LIFE BY ST. FRANCIS DE SALES 'gebu fibilton CAREFULLY REVISED AND COMPARED WITH THE LATEST FRENCH EDITION DUBLIN M. H. GILL AND SON SO UPPER SACKVILLE STREET i88S /U-OL /. <?. gti&H ©bstat: P. J. TYNAN, S. T. D. Imprimatw : ji EDUABDUS CARD. MAO OABE Archibpiscopus Dublinensis, HlBKBNIJE PRIMAS. DEDICATORY PRAYER. O Sweet Jesus, my Lord, my Saviour, and my God, behold me here prostrate before thy majesty, devoting and consecrating this book to thy glory ; give life to its words by thy blessing, that those souls for which I have written it, may receive from it the sacred inspirations which I desire for them. And particularly that of imploring for me thy im mense mercy ; to the end that, whilst showing others the way of devotion in this world, I may not myself be eternally rejected and confounded in the other ; but that, with them, I may for ever sing, as a canticle of triumph, the words which, with my whole heart I pronounce, in testimony of my fidelity amidst the dangers of this mortal life : Live Jesus, live Jesus ; yea, Lord Jesus, live and reign in our hearts for ever and ever. Amen. PREFACE St. Jfianns iie Sales. Dear reader, I pray you to read this Preface for your satisfaction and for mine. The bouquet-maker, Glycera, was so skilful in diversifying the arrangement and mixture of the flowers which she used, that with the same flowers she made a great variety of bouquets: so much so that the painter, Pansias, failed when he endea • voured to copy so great a diversity, for he could not change his painting so many ways as Glycera did her bouquets.
    [Show full text]
  • Confirmation
    CONFIRMATION December 1, 2020 Dear Parents and Students, You have elected to register your son/daughter for the St. Agnes Christian Formation program this year. When registering your son/daughter it is stated that our Confirmation program is a two-year program. This program challenges him or her to grow in his or her understanding of the Catholic faith and his or her personal relationship with God. There are several points to make you aware of in preparation for Confirmation (which starts in 8th grade with the student receiving the Sacrament with the completion of 9th grade studies) (due to pandemic this school year completion of 10th grade)). Successful completion of the curriculum includes once a month catechesis, service to others, and spending time with God in prayer. The greatest form of prayer is the celebration of the Mass. As Catholics, we are encouraged to attend weekly Mass in order to recognize God’s love more fully in the Word and Sacrament of the Holy Eucharist. While the pandemic poses a particular challenge at this time, students and their families are highly encouraged to either attend weekly Mass in person (Precautions are in place to ensure everyone’s safety) or to seek out an online Mass to encourage growth in love for Christ in preparation for Confirmation. Below is a list of other expectations. Remember, these “assignments” are designed to support our students in their desire to know, love, and serve our wonderful God while helping to prepare them for the reception of the Sacrament. This process for being Confirmed in the Spirit is a commitment from the parish, support from parents, and a commitment from the student that wishes to be Confirmed.
    [Show full text]