Kim Gentes

What are the ideas and people that changed classical mediterranean world into pre-modern Europe? How did the Romans become the Italians? These are the questions the Thomas Cahill tackles in his installment of his "Hinges of History" series, entitled "Mysteries of the Middle Ages". In this volume of his series he continues his modus operandi of inspecting the character and lives of the story-altering individuals that brought change into the time period investigated. This is not a geo-political, civilization-tracking history of the European basin through the middle-ages. Cahill intentionally skips much of the obvious historical weightlifting done by technical textbooks and goes right to the people of the narrative- and (of course) the narrative of those people.

Cahill starts further back than I'd expect, and in fact pauses at classical foundations to review the Greeks before covering the classical extension of that inheritance down through the Romans. From there, he begins in earnest with an extensive "introduction" that leads the reader through the characters of classical Roman society (from 4th century) all the way to the end of the 11th century where we are deposited into the "high middle-ages" with an investigation into the origins of the cult of the virgin.

The author pushes against the personalities of several historical figures to shake a sense of life into the ancient personalities for us. Philo is teaching Moses in a greek class, Gregory the Great is dining with the poor, Hildegarde is singing from the enclosed living coffin of her monastery, Franciss of Assisi is struggling with a smile on his face, Dante is fleeing from one earthly hell to another (all the while writing his "Divine Comedy") and many vile figures of history are put in their place by fictitious literary backhands from Cahill. Each character is exposed for the good (or evil) that Cahill sees in them. Most are generous where deserved, but some are treated with such excessive ferocity, we see in the author a bit of the resentment presented by those who just can't stand anyone disagreeing with them.

One example is Cahill's blistering repartee of Bernard of Clairvaux. Like many high-profile eccentrics, Bernard does have a mixed contribution of greatness. His books on love remains some of the most articulate volumes ever written on the subject (I reviewed a selection volume of Bernard's works here). However, he also had faults including supported a crusade and being painfully dogmatic in defending the church against opposing views (to the point of using political and positional force to make his opinion win). Seen on the whole, Bernard seems human, but not monstrous. However, through Cahill, we see a darkly vengeful and impetuous Bernard. And the author does this with a couple figures in the book- vilifying their dark side without giving due credit to their positive contributions.

The book serves as a sort of "who's my favorite characters" narrative by the author (or worse depending on the subject at the time), but it's also obvious that Cahill chooses the stream of intellectual and philosophical personas over the political and high-labeled historical figures. What the author is doing is exploring how the ancient world died culturally and intellectually (if not in many other ways), contracted and eventually gave way to the European renaissance. The "movers and shakers" on Cahill's list are the poignant women and men (and their pivotal ideas) who propelled feminism, science and art out from under the gloom of a disintegrated western world in which the road of Romanitas had eventually taken civilization over a cliff.

While he treats Bernard conspicuously, the author saves copious praise for some of the truly great (and celebrated) figures, especially Hildegarde, Eleanor of Aquataine (queen of both France and England at times, mother of Richard the Lionhearted), Francis of Assisi (and Claire), Abelard, Thomas Aquinas (the brilliant scholastic), Giotto di Bondone (the foundational Italian painter/artist/architect), and Dante Alighieri (the famed poet/writer of "The Divine Comedy").

"Mysteries of the Middle Ages" weaves the stories of these characters, their significant lives, the triumph's (and failures) and how they left an enduring contribution to the culture, thought and science of Western Civilization. The author lucidly connects the narratives through a chronological map, even going so far as to transition from Giotto to Dante by having them meet.  This is Cahill at his best, exploring what did, and what could have happened, all the while making the important points thread through history as though they were meant to find us now. You feel a providence in the grand narratives that Cahill writes (even from book to book) and his affirmation of faith is never kept shyly away. Still, the book is hardly an endorsement of Christiainity, and certainly not an empty-eyed smile to the Catholic church.

Cahill rails against every injustice that creeps its way into the clerical realm, unjustly at times, since he has the benefit of hindsight to beat his historical whipping boys with when they step out of line. But one has to give an acknowledgement of realism to the author for taking the current church to task (all the while not disowning it from his personal faith) for its abysmal failure in the modern scandal of sins of clergy sexual abuse amongst Catholic priests and the children given to their care. It is out of this angst from Cahill that there are a few R-rated moments in this book, when his rage boils over the top and he throws a good chunk of established Catholic church leadership and clergy over the perverbial cliff.

I ended up reading this book two full times and a third time reskimming it again. It is almost as much a story as "How The Irish Saved Civilization", though focusing on a good many more characters. It is less historical, geo-political or national than "Sailing the Wine-Dark Sea" or "The Gifts of the Jews", but this is clear and repeatedly warned.  Overall, it is a vivid and brilliant picture of Cahill's post-classical, pre-rennassaince Europe. It is especially engaging and enjoyable if you know the historical context and chronology before you read this book. Reading this book will make you live through the hidden secrets of the middle-ages rather than recite the historical headlines.

Amazon Book Link: http://amzn.to/SRdMBR

Review by Kim Gentes

What would happen if a successful, self-assured young pastor of a metro-mega church faced up to the crushing reality of pain and doubt that plagues so many of his congregants? Even more, what would happen if he began to experience his own self-awareness, and started to verbalize it to his congregation? Would he lead his church through a time of learning and growing through the process? Or, would they reject him and move on to someone who would resound with surety and triumphalism, assuaging the congregants that "all is well" in the spiritual headquarters of their local church?

Ian Morgan Cron is the brilliant writer/pastor who tackles the above questions with credulity, weight and panache. In his book "Chasing Francis", Cron creates reality in fiction that smacks you with a clear "names and locations of the characters of this story have been changed to protect those involved".  And though the book is officially fiction, it's themes, circumstances and characters remind us of our own lives, churches and ministries: broken, hurting and isolated.

The protagonist in the story, Chase Falson, is an amalgamation of the questions we pose in the hardest times, the honest conversation that must happen if we are to walk through our dark night of the soul. Chase is riddled with doubts in his personal life, and they reach an apex when a 9 year old girl in his congregation is tragically left in a state of permanent life support.  All that is left is for the single mother parent of the girl and her pastor, Chase, to bear the weight of taking her off the machines which leads to her death. There is no higher purpose, no sense in it, no great cosmic reason which it seems God has for this senseless loss of life and brokenness for those left behind.

That event leads Chase to begin public questioning of his previously iron clad dogmatic faith. When his church implodes on his public questioning, he takes a sabbatical trip to Italy. Through the counsel of an uncle, he tries to find understanding by taking a personal pilgrimage through the towns and life of Saint Francis of Assisi.   Chase is transformed day by day as he encounters the way of St. Francis and begins to enjoin himself to the task of God's own reconstruction project in his life.

The novel is hand picked for an exemplary journey into the best questions being asked by the post modern culture that is colliding with the Christian faith. It also doesn't acquiesce into an endless stream of circular questions leading to further (and unending) questions- it comes to a direction that is a way back for many to the faith that is fresher, more authentic, more enduring when seen through the eyes of Francis.

Artistically, the writing is very engaging.  Starting throughly in the world of Christian leadership and church, it takes us from the familiar to the earthy  world of the mystic/monk from Assisi. Cron's gift of writing is witty yet speculative, a perfect confluence that doesn't abandon all hope, but doesn't settle for cheap cliche either.

If you want to read a thoughtful, challenging but enjoyable book that will both teach you something and engage you in a poignant story, I strongly encourage you to consider "Chasing Francis". You won't be disappointed.

Book on Amazon: Chasing Francis: A Pilgrim's Tale

Review by

Kim Gentes

Bonaventure is a collection of the namesake saint’s most prized writings. It includes his two well read treatise The Soul’s Journey into God and The Tree of Life, as well as the officially commissioned (by the Church) biography of  Saint Francis of Assisi called The Life of St. Francis.

His most well known work, The Soul’s Journey into God, is a fusion of mystical interpretation of biblical allegory and “Augustine”-like logical thought.  Typical of these writings, the entire text is constant dissection from major point to minor point, back to major point- always trying to draw an outline of grand understanding rather than tell a coherent story.  The treatise starts with the physical/natural aspects of human existence, the natural weakness and frailty of man with its goal is lead you through a progression that will consummate in ultimate union with God. Bonaventure sees this as a progressive work that involves “levels” or stages of reflection and contemplation. You move from infant to maturity, eventually reaching ecstasy with God.

The Tree of Life follows a more clear storyline- in that it chronologically restates the life of Christ- but it is merely using that story arc to articulate the contemplative interpretation of Christ’s life as allegory.  With the cross of Christ being a tree of life, the stages of Christ’s life are explored as various fruits from his character, which hang on three main branches of the perfect life- His original (life before the Cross), His passion (the trials and crucifixion), and His glorification. Bonaventure uses less logical arguments than The Soul’s Journey into God, but he ultimately relies on much more recognizable components of Christ’s life to pin his thesis to, even if it is (The Soul’s Journey into God) largely based on allegory, as well.

My favorite work in this book, however, is the Life Of Saint Francis, which uses Bonaventure's skill as a communicator to convey the biography of the venerable saint Francis. Some points of the book are so gushing with praise of Francis, the writing loses credibility, though not elegance. But the longer you read, the more you become enraptured with Bonaventure into the life of Francis. By the end of Francis biography, you are fully immersed in the teachings and practice of Francis, and thus, you believe the miracles, the stories, and the accounts of his wisdom and greatness. Even in Francis death, he comes to prove Bonaventure’s writings we saw in both The Soul’s Journey into God and The Tree of Life by describing a man who enters into complete union with God, both by his ardent contemplation and fervent practice (especially of poverty). This union becomes not only an example, but almost another Christological event, as Francis “becomes” Christ as the first one to record receiving the sign of the stigmata.

A powerful quote that inspired me in The Tree of Life is:

O hard heart,
insane and impious,
to be pitied as if bereft of true life,
why do you rejoice and laugh
like a madman
in the midst of such misery
while the Wisdom of the Father
weeps over you?
Consider your weeping physician and
make mourning as for an only son,
a bitter lamentation;
let tears stream down
like a torrent
day and night.
Give yourself no rest,
nor let the pupil of your eye be still.[1]

 This particular point was a profound revelation to me. It was the best articulation I found for the difference between Francis and the early ascetics:

When they arrived at the valley of Spoleto full of their holy plans, they began to discuss whether they should live among the people or go off into places of solitude. But Christ's servant Francis did not place his trust in his own efforts or those of his companions; rather he sought to discern God's will in this matter by earnest prayer. Then, enlightened by a revelation from heaven, he realized that he was sent by the Lord to .. win for Christ the souls which the devil was trying to snatch away. Therefore he chose to live for all men rather than for himself alone, drawn by the example of the one who deigned to die for all (2 Cor. 5 :15).[2]

 In this last sentence we see the absolute brilliance of Francis, and the astuteness of Bonaventure for articulating it. His work of poverty, asceticism and self-discipline was not the isolated ascension to God that the desert Fathers espoused through their monastic model. Instead his asceticism was placed inside the community (instead of away from it) because he said “he chose to live for all men rather than for himself alone”.  In my estimation, this is the most brilliant accomplishment of St. Francis, and revealed by Bonaventure.

Product Link : Bonaventure: The Soul's Journey into God, the Tree of Life, the Life of St. Francis (The Classics of Western Spirituality)

Review by Kim Gentes

[1]St. Bonaventure, “Bonaventure: The Soul’s Journey into God; The Tree of Life; The Life of St. Francis”, (Mahwah, NJ:Paulist Press, 1978), Pg 137
[2]Ibid., Pg 208

Francis and Clare: the Complete Works contains the library of writings from Saint Francis of Assisi and his female protege Saint Clare of Assisi.  Francis writings range from his mystical understandings of Christ’s humanity and God’s nature (and their poetic renderings) to his practical Rules, and Testament, which details how life is to be lived by those who followed his way of life in the Order.  Clare’s writing, is more terse and compact, and you can see it has synthesized the teachings of Francis to an even more focused agenda than himself. Clare seems to be a more skilled writer, or at least more poignant.

Both Francis and Clare articulate the need to require others, through their writings, to ascend to Christ through and imitation of his life of poverty and suffering. Francis, even in his poetic writing, seems to have a fascination with praise and singing, even in his death. Clare seems to requite the same kinds of things as less than noble for the serious mind set on Christ. He seems raw and lost in his bodily and spiritual union with God, through his physical suffering coupled with his demanding attention to detail that was still always tempered with a joyous tone towards God’s goodness.  Clare’s words are more requesting and with an air of entreatment that seems appropriate for nobility. This might perhaps have been because much of her writing was, in fact, directed to nobility in her letters to Agnes of Prague.

This quote from Francis absolutely inspires me:

1. You are holy, Lord, the only God, You do Wonders.
2. You are strong, You are great, You are the most high, You are the almighty King. You, Holy Father, the King of heaven and earth.
3. You are Three and One, Lord God of gods;
You are good, all good, the highest good,
Lord, God, living and true.
4. You are love, charity.
You are wisdom; You are humility; You are patience;
You are beauty; You are meekness; You are security;
You are inner peace; You are joy; You are our hope and joy; You are justice; You are moderation, You are all our riches.
[You are enough for us].
5. You are beauty, You are meekness; You are the protector,
You are our guardian and defender;
You are strength; You are refreshment.
6. You are our hope, You are our faith, You are our charity,
You are all our sweetness,
You are our eternal life:
Great and wonderful, Lord.
God almighty, Merciful Savior[1]

Clare, likewise, is just as enthralling where she says:

2. Place your mind before the mirror of eternity!
Place your soul in the brilliance of glory.3f
Place your heart in the figure of the divine substance!4
And transform your whole being into the image of the Godhead Itself
through contemplation!5
So that you too may feel what His friends feel
as they taste the hidden sweetness
which God Himself has reserved
from the beginning
for those who love Him..[2]

 Saint Francis and Clare are a unique expression of early Middle Ages monastic. In a sense Francis carved out the physical nature of becoming like Christ in body, and Clare confirmed his vision in both practice and across genders.  Together they became a template for much of what would follow in mystic thought and practice in the Church for hundreds of years. 

Product Link: Francis and Clare: The Complete Works (The Classics of Western Spirituality)

Review by Kim Gentes

[1]Francis of Assisi & Clare of Assisi, “ Francis and Clare: The Complete Works”, (Mahwah, NJ:Paulist Press, 1982), Pg 100
[2]Ibid., Pg 200