"Love follows knowledge."
"Beauty above all beauty!"
– St. Catherine of Siena

Sunday, November 11, 2018

Poetry: “And There Was Great Calm” by Thomas Hardy

November 11th, 2018 will mark the one hundredth anniversary of the ending of the First World War, known as Armistice.  On "the eleventh hour of the eleventh day of the eleventh month" the hostilities that lasted by my count four years and 116 days and known at the time as “The Great War” came to an end.  Between all the participating countries, there were some 37,508,686 causalities, of which 8,538,315 were fatalities. Truly a tragic event in the history of mankind.  It was a war that changed the nature of western civilization, especially Europe.  Between books and poetry, I have posted often on the Great War.  If you want to scroll through those posts, you can find them here and here and here.

Today there will be lots of memorials and commemorations to this anniversary.  President Trump will attend  an event in France, and England will recreate the thousands of bells that rung on that day.  From the Guardian

“Inside might be a small selection of the Allies, some dark Italian officer with cameo face, a blonde English staff officer, a land girl on the bonnet, all mixed up with accretions of Australians wearing Union Jacks instead of their slouch hats, a gorgeous Indian in a turban and perhaps a bright blue Frenchman.”

The same report recorded ecstatic crowds converging on Downing Street where the prime minister, David Lloyd George, appeared and announced: “I am glad to tell you that the war will be over at 11 o’clock today.” He waved, then disappeared inside, but the crowds bayed for more until he reappeared at the first-floor window of No 10, along with Andrew Bonar Law, the chancellor, and Winston Churchill, the minister of munitions. All this, the paper said, as “the housemaids of Downing Street waved their dusters and feather mops overhead”.

This year, Armistice Day will fall on a Sunday. Thousands of local events are being coordinated by the Imperial War Museum. And again the ringing of bells will play a large part. A careful balance will be struck between the solemn sound of remembrance and peals of celebration.

Christopher O’Mahony, president of the Central Council of Church Bell Ringers, says he and others across the UK have been planning their contribution for years. “Wherever you have grown up, bells are part of the soundscape of the nation, whether it is a sound of joy as at a wedding or of sadness at a funeral,” he says.

In the early morning of 11 November more than 3,000 bell towers across England, Scotland, Wales and Northern Ireland will ring out with the sound of “half-muffled” bells, like a slow march, in solemn memory of those who lost their lives.

To commemorate this anniversary I want to post this poem about the conclusion of the war, this time not by a poet who served in the war but one who was at the home front.  Most probably know of Thomas Hardy as a great 19th century English novelist.  He was the author of Tess of the d'Urbervilles, Jude the Obscure, and others.  But at around the end of the 19th century, Hardy felt his career as a novelist had come to an end and switched over to poetry.  He lived all the way to 1928, well into the century, and wrote abundantly.  He is regarded as one of the first modernist poets and today his reputation as a poet among critics is almost as well regarded as his reputation as a novelist.

“And There Was Great Calm” was obviously written addressing the Armistice.

And There Was a Great Calm
By Thomas Hardy
 (On the Signing of the Armistice, 11 Nov. 1918)

                                       I
There had been years of Passion—scorching, cold,
And much Despair, and Anger heaving high,
Care whitely watching, Sorrows manifold,
Among the young, among the weak and old,
And the pensive Spirit of Pity whispered, “Why?”

                                       II
Men had not paused to answer. Foes distraught
Pierced the thinned peoples in a brute-like blindness,
Philosophies that sages long had taught,
And Selflessness, were as an unknown thought,
And “Hell!” and “Shell!” were yapped at Lovingkindness.

                                       III
The feeble folk at home had grown full-used
To 'dug-outs', 'snipers', 'Huns', from the war-adept
In the mornings heard, and at evetides perused;
To day-dreamt men in millions, when they mused—
To nightmare-men in millions when they slept.

                                       IV
Waking to wish existence timeless, null,
Sirius they watched above where armies fell;
He seemed to check his flapping when, in the lull
Of night a boom came thencewise, like the dull
Plunge of a stone dropped into some deep well.

                                       V
So, when old hopes that earth was bettering slowly
Were dead and damned, there sounded 'War is done!'
One morrow. Said the bereft, and meek, and lowly,
'Will men some day be given to grace? yea, wholly,
And in good sooth, as our dreams used to run?'

                                       VI
Breathless they paused. Out there men raised their glance
To where had stood those poplars lank and lopped,
As they had raised it through the four years’ dance
Of Death in the now familiar flats of France;
And murmured, 'Strange, this! How? All firing stopped?'

                                       VII
Aye; all was hushed. The about-to-fire fired not,
The aimed-at moved away in trance-lipped song.
One checkless regiment slung a clinching shot
And turned. The Spirit of Irony smirked out, 'What?
Spoil peradventures woven of Rage and Wrong?'

                                       VIII
Thenceforth no flying fires inflamed the gray,
No hurtlings shook the dewdrop from the thorn,
No moan perplexed the mute bird on the spray;
Worn horses mused: 'We are not whipped to-day;'
No weft-winged engines blurred the moon’s thin horn.

                                       IX
Calm fell. From Heaven distilled a clemency;
There was peace on earth, and silence in the sky;
Some could, some could not, shake off misery:
The Sinister Spirit sneered: 'It had to be!'
And again the Spirit of Pity whispered, 'Why?'

Hardy’s central question, put in the mouth of the “Spirit of Pity” is “Why?”  There really was no satisfactory answer.  It should be noted that the title is taken from the Gospel of Mark, when Jesus awakes with the boat tossed in the storm:  “And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm” (Mk 4: 39).  Let us be thankful we did not live through that war.  And let us pray for all those fallen from the violence, for all who those suffered from injury and personal loss, and those that remained to deal with the problems from the turmoil.


Friday, November 9, 2018

Faith Filled Friday: The Church Scandals and St. Catherine of Siena, Part 1


If you are Catholic and follow Catholic Church news, you have probably heard about what seem now to be perennial church sex abuse scandals.  Many of these do go back 70 years and it seems the Church has put in place a good system (see here) that has nearly eliminated child abuse that was the issue.  You can’t eliminate any abuse entirely but within the Catholic Church I’m confident it’s down to nil.  The recent investigations have dug up cases prior to the reforms and that’s good. 

But also recently in the news are the allegations of Cardinal Theodore McCarrick, who may not only have abused children (though how many are not mentioned) but more shocking he abused seminarians and other priests and within his circle may have been a group of homosexual priests who had affairs.  You can read about that here if you have not read on it before.    

Though I’m reluctant to talk politics and news at my Catholic Thought book club, I did open a thread to respectfully discuss what has been in the news.  I posted several comments on the issue, and I want to repost them here.

What does this have to do with St. Catherine of Siena?  A number of columnists who comment on the catholic scene have cited St. Catherine as to how we lay Catholics should address this.  I will get to what those columnists say after I post my comments.  Perhaps a more important question would be, why is this posted under the “Faith Filled Friday” category?  Don’t the scandals undermine faith?  Not if you look to St. Catherine.  Her response will increase your faith.

First here are my comments. 

Comment 1:
In my usual Dominican way (ala St. Thomas Aquinas ala Aristotle) my mind has categorized the situation into three issues, though they are interrelated.
a) The priest abuse of minors
b) The bishop's administrative cover up of it
c) The gay network within the church that John refers to as "the lavender mafia."

Kerstin uses the word "betrayal." I do not feel betrayed by (a). The statistics have shown that the clerical abuse is no different than public school boards or any institution that deals with minors. Human nature fails and while one expects better of priests I can understand their fallen nature.

I am a little more dismayed by (b) but again I don't feel betrayed. I work in a bureaucratic world and I see administrations try to balance things/problems and many times they take the wrong course of action. If they truly believed the abusers would repent and reform, I can understand trying to soften the situation. Not good policy and unjust to the persons abused, but it's not necessarily betrayal.

Now as to (c) I have to say I do feel betrayed. I don't care if priests have same sex attraction and internally are gay. It's that they consciously acted on sinful behavior with other consenting adults and in many cases other priests. Check this excerpt that came out of the Pennsylvania report:

"One priest worked in close proximity to the archbishop in the archdiocesan chancery for a number of years. “There were the ‘nephews,’ for sure,” he said. “He had a type: tall, slim, intelligent – but no smokers.” …
While the Archdiocese of Newark declined to confirm the name of the accused priest remaining in active ministry, several priests in the archdiocese identified him as Fr. James Weiner, and told CNA that he has a reputation among the clergy, dating back to his time in the seminary, for active homosexuality.
In recent years, several priests said, Weiner is known for hosting cocktail parties in his rectory, which other homosexual priests of the archdiocese are known to attend.
One recalled that he attended a cocktail party, thinking he had been invited to a simple priests’ dinner. “I was led into the room to a chorus of wolf-whistles,” he said. “It was clear right away I was ‘on display.’”

That excerpt came from this article, which links to the report:

That is appalling! Appalling. That is a direct disregard for casual, unmarried sex as sinful. And yes, there are appalling testimonies of heterosexual affairs that would also turn your stomach. But the majority of these behaviors happen to be homosexual. How could bishops cover that up? How could they cover up priests having homosexual experiences with each other?

What it comes down to it, they did not see this as sinful. And here is my main point: along with the current culture (post the sexual revolution), many in the church have abandoned the concept that improper sexuality (proper being between a husband and wife) is sinful. I have come to believe that many in the church are in agreement with the culture at large when it comes to sex, either homosexual acts or pre-marital sex as sinful. They may have to follow the doctrine, but deep down the sexual revolution has infiltrated the church.

I can understand fallen nature, I can understand bureaucratic mistakes. I cannot understand loss of faith on key Catholic dogma. That is a betrayal of their clerical duties and a violation of their sacrament of orders.

Comment 2:
I want to again emphasize that there are three separate issues as I've listed in a, b, and c. Sometimes when we talk we talk passed each other because one is referring to "a" while the other is referring to "b" or "c."

As to (a) the child abuse issue, I do think the reforms are working. The Pennsylvania report was in my opinion a bit of a low blow, or at least the media presented it as if it were new information. The allegations go back 70 years. Very few if any were recent allegations post the reforms. According to the Catholic League, "No entity in America today, private or public, has more institutionalized mechanisms in place to check for the sexual abuse of minors than the Catholic Church." Since the reforms "in the last two years for which we have data, only .005 percent of the clergy have had a credible accusation made against them (see the Annual Reports on this subject, July 1, 2016 to June 30, 2017, and July 1, 2015 to June 30, 2016; they are posted on the website of the United States Conference of Catholic Bishops)." .005% is actually microscopic. So while we need to be upset and if you wish, feel "betrayed," the issue has been resolved. We need to keep proving it over time. That's why the McCarrick allegations so hurt the Church. Just when it was proving to the world we had corrected our problem, a separate problem that gets blurred with the original problem crops up. From what I've seen the Church has paid over $3 billion dollars in reparation for the child abuse. We are doing penance for it, we have stopped the problem, and we are trying to live up to our faith and expectations.

Most gracious Blessed Mother, pray that we and the entire Church be made worthy of the promises of Christ.

You can read the Catholic League defense of the reforms here.


Comment 3
I addressed issue (a) above. Let me now address (b), the administrative cover up. No one of course approves it. What should be done? As Irene says, some of this had to do with an erroneous understanding of psychology. Again the modernist thinking is at fault here, the thinking from Freud that through psychoanalysis - what garbage that term is - people can be cured of deep rooted compulsions. So they sent these problem priests to be cured, traded them away to another parish/diocese to give them a new start, accepted their confessions and promise to do better. That's the more innocent version. As John points out, there's a more sinister version, that bishops sent these problems off to get them off their hands and pass the problem on to someone else. Maybe they said a prayer and hoped for the best, but it was avoidance of responsibilities. The truth is that both occurred and sometimes in between.

So what to do about it now? While justice would dictate some lesser penalty for those involved in the more innocent version, I think it's impossible to distinguish the innocent from the sinister. Plus I don't think the victims care and the public relations would be horrible. So any bishop that was involved in passing on a abusive priest or having knowledge of one and doing nothing needs to be stripped of his office. It's zero tolerance for misadministration. I don't care what the excuse, how long ago, or whatever. I will not accept anything less.

I have to say I have lost a lot of respect for the bishops these last few weeks. It does seem bishops are not promoted based on their holiness but on their administrative skills, which of course many have failed at anyway. I was not for another investigative body to root out past abuse. My thinking is it's over and we have corrected it, so let's move on. But now I see there is some purgative value to digging out past crimes, so perhaps (and I'm still somewhat reluctant) to put together an investigative body to bring to light the past. However, I do not believe this body should include any Church hierarchy. It should be composed of lay people and perhaps even fair minded non-Catholics.

Comment 4
I've given thoughts on (a) and (b), I might as well give my thoughts on (c), the gay network within the church. I have no idea how widespread this is, but given so many references over the years and given what has come out in the Cardinal McCarrick allegations, there is no question in my mind that it exists. Here's another article in case you didn't see it: "Honduran Seminarians Allege Widespread Homosexual Misconduct." http://www.ncregister.com/daily-news/...

In Honduras? I've heard about it in several countries around the world. I believe that there are many gay priests in the church, but how many are active in gay sex? In doing searches around the internet I've found numbers from as little as 6% to as high as 50%.
Now 50% sounds ludicrous. The general population is only 2% gay, so 6%, the very lowest claimed, is three times the population rate. So whatever it is, I think the claim that the priesthood has a tendency to attract homosexual men is true. The reality is, I'm afraid even higher than six percent, perhaps a lot higher. And what to do about it?

(1) If a priest has same sex attraction and never acts upon it, I have no problem it. I am not looking for a witch hunt or some sort of filter to screen out homosexuals before they are ordained.

(2) Anyone who is caught in a homosexual affair or act - and I'm referring between consenting adults - should be reprimanded. If Catholic school teachers get fired for similar, then you have to punish priests as well. Now this goes for heterosexual acts as well. Priests caught in heterosexual acts must face the same punishment. Priests are supposed to be celibate. Period.

(3) Priests caught engaging in homosexual acts with other priests or seminarians both must be lacized. Period. That is such a heinous betrayal of the sacrament of orders that a nuclear option must be put in place.

(4) Bishops covering or ignoring non celibate priests must be stripped of their office. That is just a failure of their administrative responsibilities and their duty of teacher of the faith.

(5) The Catholic church needs put forth a campaign on what true sexuality is and what disordered sexuality is.

Well, I can pontificate all I want, very little of this is going to happen.

Comment 5
Frances wrote: "Why isn't it going to happen? Catholics will insist on action. If no changes are forthcoming, there will be two types of response to this kind of moral deterioration: stay in the Church but donate ..."

What I was referring to that isn't going to happen are Bishops resigning or demoted or the Church go on a campaign to fully explain what is ordered sexuality and what is disordered. They don't have the guts nor the will and frankly what I believe is that many in the Catholic Church, including Bishops and perhaps up to the Pope himself is that they no longer believe in disordered sexuality as a sin. I think they've bought into the modern notion that as long as it doesn't hurt anyone it isn't a sin. As long as sex is within consenting adults, it's not really a sin. But that's not the full definition of sin as preached by Christ and St. Paul. I truly believe that is the real crises within the church. Pope Pius X with his anti-modernism was the most intellectually sound Pope of the last several hundred years, even more so than JPII and BXVI. He really had the foresight of what modernism would do to the world. He was right and frankly Pope John XXIII's attempt to accommodate the Church with the modern world was wrong. Accommodation with the modern world has led to accommodation with sexual sin.

Monday, November 5, 2018

Matthew Monday: Halloween 2018

I warned Matthew this year that if he dressed in an evil character or villain costume I would not take him trick-or-treating.  I just don’t like associating with evil.

So he told e he was going as a ninja.  Is a ninja evil?  He told me it depended on the ninja.  A ninja is not evil by definition.

OK, I bought it.  So I took him.  But why is a ninja dressed in black and look mean?  I think he tricked me.  Anyone out there know if a ninja is a villain? 

Anyway, here are a couple of photos.




And here he is with my mother.




Matthew doesn’t seem very enthusiastic, does he?  He wasn’t and I couldn’t figure out why.  But he didn’t seem to enjoy this Halloween.  

Monday, October 29, 2018

Matthew Monday: Pep Rally and Soccer

I’m not sure if I mentioned it before, but Matthew decided not to play basketball this year.  He returned to soccer.  He played soccer two years ago, and they lost every game.  Last year his basketball team made the semi-finals in what a dream run in the playoffs.  Despite that, Matthew felt that soccer was his better sport, and so returned to it this year.  The team is no different than two years ago.  They’ve lost all five of the games they’ve played so far, and except for one game where they lost 2-1, they’ve lost the other games by quite a margin.  They are not even close to being competitive. 

This past Saturday was the school’s annual Pep Rally.  All the teams and the individual players are announced and they run into the gym like they’re going to win the Super Bowl.  It’s fun for the kids.  Here are some pictures from the Pep Rally.  Here is part of Matthew’s team with one of the coaches directing Matthew into position under the arc of balloons.




The kids are given this blow up baton which says “We’re #1” on it.  When the kids were left to themselves, the boys started whacking each other with them. 





The girls were more peaceful with them.




Finally here’s a couple of pictures from Sunday’s soccer game. 








They lost 6-0.  It’s going to be a long season.

Thursday, October 25, 2018

Comments to Dante's Purgatorio, Cantos XXIX to XXXIII, Part 3

Some random and concluding thoughts on the last four cantos.

When the pageantry starts singing “Veni, sponsa, de Lebanoí” at the beginning of Canto XXX, is this supposed to be ironic?  I don’t think it’s supposed to, and I haven’t seen any commentary suggesting that, but it does seem odd that the drama develops along the sacrament of confession instead of the sacrament of marriage.  It’s also interesting that the quotes from Virgil’s work as Virgil departs here are examples of flawed male/female relationships.  Both Orpheus and Eurydice and Dido and Aeneas are tragic love affairs.  Indeed, Dido breaks a vow she made to the gods and fails at the duty of governing her country, and ultimately commits suicide.  I can’t imagine these allusions being an accident.  Dante the author could have picked a quote from The Aeneid concerning Aeneas’ dutiful wife, Olivia.  I don’t know what to make of it, and none of the commentary I’ve come across speaks to it.  Dante’s relationship to Beatrice is supposed to be platonic.  Both the Orpheus and Dido examples suggest relationships otherwise.

Dante the author takes the beauty of his poetry to a more sublime level when he starts describing the beauty of earthly paradise.  Here the poet is reaching his poetic skill and maturity, having learned that the only subject that rises to grand eloquence is the subject of God and His creation.  Before the fall, the earth was paradise, but sin entered and the earth became subject to decay and disorder.  God in His promise for a return to purity preserved a portion of that paradise on top of the purgatorial mountain, and Dante the character is awe-struck.

While I walked on among so many first fruits,
this foretaste of eternal beauty, enchanted
though desiring joys still greater,

beneath the green boughs the air before us
seemed to become a blazing fire
and that sweet sound could now be heard as song.

O sacred Virgins, if fasting, cold, or sleepless nights
I've ever suffered for your sake,
necessity drives me to call for my reward.

Now let the springs of Helicon pour forth
and let Urania help me with her choir
to put in verse things hard for thought.  (Purg. XXIX. 31-42)

Here Dante appeals to the muses once again to let him reach for language that can match the beauty about him, the beauty where the air itself is so charged it seems at the moment of bursting into flame and where every sound seems like the sweet sound of song.

That image of Dante on his knees sobbing as Beatrice reviews his sins is a special one for me.  When my time has come and I stand or maybe fall to my knees before Christ as he reviews my sinful life, I can’t help but think that is how I will react, sobbing and penitent and humble.  Will Christ be just as harsh?  Or will He be tender and understanding?  Measure for measure?  Have mercy on me Lord.

The pageantry in Canto XXIX is fascinating.  Narratively it creates a grand entrance for the person we have been waiting for since the beginning of Inferno.  Visually it is stunning and recreates some of the medieval life that must have been typical in Dante’s day.  Such feasts still occur in old world towns.  I’m familiar with some of them from my native Italy, but even here in the US in Italian neighborhoods we still have such feasts.  The feast of San Genaro in New York City’s Little Italy is perhaps the most famous.  My old neighborhood in Brooklyn put on the feast of Santa Rosalia every year.  My current parish has recently started a procession to honor Our Lady of Mount Carmel.  A procession is the central element of the feast and you carry statues and banners, and in the more elaborate ones, those participating dress in particular costume.  In Canto XXIX, the people in the procession are analogs of saints, virtues, and scripture itself.

Here’s another thought on the pageant.  In Homer’s and Virgil’s epics there is usually a delineation of some central symbol of the work.  If I’m remembering correctly, in the Illiad one such long delineation is of Achilles’ shield.  Such delineations are part of the genre of an epic.  A more recent example is found in Herman Melville’s Moby Dick where the whale body parts are delineated.  Dante here finds a way to delineate the fundamental elements of Christianity with the personification of its elements.

Once Dante the character has been absolved of his sins by the dip in the river Lethe, he now is fully capable of seeing Beatrice’s face.  When he is returned to her presence, he sees her “second beauty” her smile.  Finally the tension built up with her scolding and inquisition is resolved.  The first beauty is that of the eyes, where one looks into another’s soul.  But the second beauty is of the welcoming look of the mouth, where one takes into one’s heart the beloved. 

As I said to Kerstin, I have always found the allegory in Canto XXXII to be anticlimactic.  After the intense drama of finally meeting Beatrice, her inquisition, and his confession, I’m usually too stunned to appreciate this section.  But in this reading I finally see the significance.  The history of the Church is crucial to salvation history and reflects the sins of mankind.  The heresies and attacks on the church are a result of the sinful people, and such people we have encountered as characters throughout Inferno and Purgatorio.  This drama is the culmination of Dante’s theory of sin and history. 

If the dunking into Lethe is more of an absolution than a baptism, is the dunking into the second river, Eunoe, the baptism?  Some look at the two rivers as a sort of dual baptizing process, but I tend to think of Lethe as the conclusion of the confessional and Eunoe as the true baptism.  Lethe flushes out the shame of his sins, but in Eunoe he is made new, or more accurately he is remade to be what he was intended by heaven to be.  Here’s how Beatrice describes it as she implores Matelda to take him.  In the first tercet she is referring to Lethe, the second to Eunoe.

…“Perhaps a greater care,
which often strips us of remembrance,
has veiled the eyes of his mind in darkness.

'But see Eunoe streaming forth there.
Bring him to it and, as you are accustomed,
revive the powers that are dead in him.'  (XXXIII. 124-129)

To “revive” is to bring back what was once there.  Interesting that Lethe is the name of a river in classical Greek myth, also a river of forgetfulness, but Eunoe is Dante’s invention.  It’s almost as if there are the Cardinal virtues which come from the classical world and the Christian virtues that come from the New Testament.  If you break the word “Eunoe” down into morphemes, one gets from Greek, “eu” meaning “good” and “noe” meaning mind.  So what Dante is saying here is that the river creates “good mind.”  So what happens when one enters heaven in Christianity, one is no longer cable of choosing to sin.  Being dipped in Eunoe is Dante’s process for it.  The concluding dip and rise out of the river are worth quoting.

As a gentle spirit that makes no excuses
but makes another's will its own
as soon as any signal makes that clear,

so, once she held me by the hand, the lady moved
and, as though she were mistress of that place,
said to Statius: 'Now come with him.'

If, reader, I had more ample space to write,
I should sing at least in part the sweetness
of the drink that never would have sated me,

but, since all the sheets
readied for this second canticle are full,
the curb of art lets me proceed no farther.

From those most holy waters
I came away remade, as are new plants
renewed with new-sprung leaves,
pure and prepared to rise up to the stars. (XXXIII. 130-145)

Statius is still with him!  Dante is “renewed” like plants “with new sprung leaves.”  He is now “pure” and reinvigorated to “rise up” to heaven.  His purgation has concluded.  As I pointed out at the end of Inferno, all three canticles end with the word “stars.” 

With that I have concluded my exegesis of Purgatorio.  I do hope you got something out of it.  If I went over your head anywhere, please ask me questions.  I tried to simplify it as much as I could.  It is such a rich work I doubt I did it justice.  If you have read along, I hope someday you’ll reread it again, and perhaps often.  Not only is it great literature—the greatest in my opinion!—but I think it moves the Christian heart.  When I came back to my faith, Dante’s Divine Comedy had a great role in it.  It really can lead you to devotion.


I project to start reading Paradisio, the last of the three canticles, sometime in January.  So if you haven’t read any of these first two canticles, you can start now and be ready for the January discussion.

Tuesday, October 23, 2018

Comments to Dante's Purgatorio, Cantos XXIX to XXXIII, Part 2

Canto XXX can be seen as Dante’s moment of reckoning, and in Christian theological terms a day of judgement.  And while Beatrice is not Christ, Dante is not dead and will return to the land of the living.  But the situation is constructed to run analogous.  Just as Christ would lay out the case for the nature of our soul from our earthly journey at judgement, Beatrice lays out the case for Dante’s soul from his journey toward her. 

How Dante reacts is critical.  If he reacts with denials, he will be lying.  If he reacts with pride, say as a poet who needed to seek greater experiences like Ulysses in Inferno, he will not be worthy.  But he reacts with humility, and that is what a contrite sinner does.  Dante the author structures Cato XXXI to be analogous to a Catholic sacrament of confession.  This consists of three parts, confessing, contrition, and absolution.  He starts off the canto picking up from where he left off in XXX, with Beatrice sharply concluding her case:

'O you on the far side of the sacred stream,'
turning the point of her words on me
had seemed sharp enough with their edge,

she then went on without a pause: 'Say it,
say if this is true. To such an accusation
your confession must be joined.'  (XXXI. 1-6)

This time she does not even call him by his name, but calls to him with an indirect locution, and she forces the moment.  He cannot be allowed to evade because the fate of his soul is at stake.  While her words may seem sharp, there is purpose to their edge.  Here Dante’s emotions overwhelm him. 

My faculties were so confounded
that my voice struggled up but spent itself
before it made its way out of my mouth.

For a moment she held back, then asked:
'What are you thinking? Speak, for your memories
of sin have not been washed away by water yet.'

Confusion and fear, mixed together,
drove from my mouth a yes--
but one had need of eyes to hear it.  (7-15)

She is drawing him to reach a confession.  And he does.  All he can muster is a mouthed, inaudible “yes.”  Now recall Canto V of Purgatorio when Manfred with an arrow in his throat, knowing that he will die, inaudibly appeals to the Blessed Mother for salvation.  All it took was the smallest of efforts for God’s grace to pull Manfred into salvation.  Dante the character here gives the same sort of simple but sincere effort, overwhelmed by the complications of the situation.  The parallel is noticeable and certainly intended.  Then comes one of Dante’s incredible similes.

As a crossbow breaks with too much tension
from the pulling taut of cord and bow
so that the arrow strikes the target with less force,

thus I collapsed beneath that heavy load
and, with a flood of tears and sighs,
my voice came strangled from my throat.  (16-21)

He breaks like a crumpled crossbow and his body falls over like the loaded arrow that impotently flops.  But he hasn’t fully confessed.  The mouthed “yes” was just an acknowledgment.  She needs him to plainly state his sin.  She continues the inquisition.  She asks him what was it that drew him away from her (22-30).  Dante struggles to speak.

After heaving a bitter sigh
I hardly had the voice to give the answer
my lips were laboring to shape.

In tears, I said: 'Things set in front of me,
with their false delights, turned back my steps
the moment that Your countenance was hidden.' (31-36)

That is directly stating his sin.  Next in the confessional process is true contrition.  She continues, satisfied with what he has said, drawing out what is truly in his heart.

'And if the highest beauty failed you
in my death, what mortal thing
should then have drawn you to desire it?

'Indeed, at the very first arrow
of deceitful things, you should have risen up
and followed me who was no longer of them.

'You should not have allowed your wings to droop,
            leaving you to other darts from some young girl
or other novelty of such brief use.

'The fledgling may allow even a third attempt,
but all in vain is the net flung or arrow shot
in sight of a full-fledged bird.' (52-63)

The key words in her speech there are “you should have” and “you should not have.”  She uses “should” three times in three tercets and concludes with a metaphor of an immature bird.  Three times he could have followed her, and even a fledgling learns before three attempts.  At this shame burns in Dante’s heart.

As children in their shame stand mute, their eyes
upon the ground, listening,
acknowledging their fault, repentant,
just so I stood… (64-67)

Indeed, she continues to harp on the childishness of actions, telling him “to lift up his beard” as to show the disconnection between his mature state and his immature actions.  Isn’t that what sin is, an immature action?  It reminds me of St. Paul’s great observation from First Corinthians: “When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things.  At present we see indistinctly, as in a mirror, but then face to face. At present I know partially; then I shall know fully, as I am fully known (1 Cor 11-12).  When Beatrice died and was removed from his sight, Dante failed to fully see as a man.  That is at the heart of his sin.  With Beatrice having now completed her indictment, Dante the character’s emotions overtake him and his sight blurs.  As he collapses, he does see her turn to the Griffin, which stands for Christ, and then he feels complete contrition.

The nettle of remorse so stung me then
that whatever else had lured me most to loving
had now become for me most hateful.

Such knowledge of my fault was gnawing at my heart
that I was overcome, and what I then became
she knows who was the reason for my state.  (85-90)

The contrition is unstated; it is purely in his heart.  We don’t even know exactly what he is contrite about.  Whatever the fault that gnaws at his heart, it is left unsaid.  Some have speculated there was another woman or women; some have speculated a loss of faith; some have speculated the turn toward philosophy without incorporation the three Christian virtues.  But the contrition is sincere, and that is what counts.

Finally there is the absolution.  In a typical Catholic confession, absolution is the prayer the priest prays over you at the end.  Sometimes it is said in Latin, but here is what is typically said in English:

God the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son and of the Holy Spirit. Amen.

There is no priest to say the words of absolution, but when Dante comes to from passing out, he being held by Matelda, and is promptly submersed into the river Lethe.  Those all around him sing from the great penitential Psalm 51, “Asperges me,” “purge me.”  The NAB translates the line as such, “Cleanse me with hyssop, that I may be pure; wash me, and I will be whiter than snow (Ps. 51:9).  Some might consider this submersion a baptism instead of the sacrament of reconciliation, and it is of sorts.  But if you think about it, a confession is a sort of baptizing, but instead of the cleansing of original sin, it cleans temporal sins.

It is interesting and fitting that the fifty-first psalm is sung at this moment.  I have had a priest require me to read Psalm 51 as part of my satisfaction, the small prayer penance we are given after confession.  Here Dante doesn’t pray a penance, but he is sort of incapacitated, and so we can consider those in the pageant pray the penance for him.


With the submersion, absolution is complete, and not only are sins forgiven, but they are forgotten.  At least that’s how most commentators read it.  Anthony Esolen, though, reads it as the sins are not forgotten but as if they were now committed by another person.  This makes sense to me since Dante the character has to return home and write of this experience.  Plus, isn’t that how it feels when one comes out of a confession?  You feel like a new person, and that it was another you who committed those sins.  Of course, within a half hour we’re probably sinning again, but that’s a different matter.

I think this completes the close reading of the meet up between Dante the character and Beatrice.  I’ll have one more set of random comments on these last cantos to make before I complete my thoughts on Purgatorio. 

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Kerstin at Catholic Thought book club asked:
What I am not clear about, and this puzzled me already when I read it, why is Beatrice's reaction to Dante so strong regarding the fact that he didn't stay true to her? He had a youthful infatuation, they were never betrothed or married. And, once you enter heavenly paradise, aren't earthly attachments no longer of import? Why is she bringing this up?

My response:
It's even less than never betrothed. They saw each other a grand total of two times in their lives, once when Dante was nine years old and the other when he was eighteen. Dante the real life person has made her into something of a conglomeration of a love, a muse, and a spiritual guide. When I gave an introduction for Inferno I said Dante's devotion to Beatrice was hard to understand. The best analogy I could come up with was how some people have a devotion to a saint or the Blessed Mother. But it's actually more than that too.


As to the situation in the Divine Comedy, if Beatrice is that spiritual soul mate, then Dante the character has betrayed that spiritual bond by looking toward philosophy or other women or whatever the sin was. Beatrice is quite right to scold him, not so much to express her anger but to draw out the contrition for the sake of Dante's soul.