If you’re ever called upon for a prayer or struggle finding words to express yourself in prayer, Pope Francis has you covered.
The following is a prayer the pope included in his recent encyclical, “Laudato Si’.”
October 15, 2015
If you’re ever called upon for a prayer or struggle finding words to express yourself in prayer, Pope Francis has you covered.
The following is a prayer the pope included in his recent encyclical, “Laudato Si’.”
May 4, 2015
“Just for Today” meshes the words of the late Pope John XXIII with the imaginative artistry of illustrator Bimba Landmann in a children’s book that will stir the soul and energize people of faith of any age.
Graphically displayed in type meant for young readers on 34 pages across Landmann’s creative scenes, Good Pope John’s 10 ideas for living a better, holier life can become a meaningful morning prayer for young people, especially, for example, first communicants.
As a seven-year-old making his first communion, Angelo Roncalli declared, “I want always to be good to everyone.” When he went on to become pope, the 10 thoughts for daily living that he wrote became well known, valued as much for the humility inherent in them as for the down-to-earth advice they offered.
The daily decalogue of now St. Pope John XXIII is worth finding on the Internet and taping to your bathroom mirror to start your day in a saintly way.
Here is just one example:
“Just for today, I will do at least one thing I do not enjoy, and if my feelings are hurt, I will make sure no one notices.”
It’s another fine edition from the Eerdmans Book for Young Readers collection.
April 21, 2015
The Catholic philosopher subsequently narrowly escaped Vienna with a death threat over his head as the Nazis took over Austria. The SS missed him by four hours.
He went first to Switzerland and later to France, only to once again have to run for his life when German tanks rolled into France.
Considered by Hitler one of National Socialism’s greatest obstacles, von Hildebrand found his way to the United States in 1940 and taught for 20 years at Jesuit-run Fordham University in New York City.
What he stood for and why he had to flee come to life some three-quarters of a century later in a translation of von Hildebrand’s memoir from those turbulent times, “My Battle Against Hitler.”
John Henry Crosby — with the assistance of his father, John F. Crosby — translated and edited the Image book, which is subtitled “Faith, Truth, and Defiance in the Shadow of the Third Reich.”
By late 1921 von Hildebrand was already finding the political philosophy of National Socialism at odds with Catholicism — and earning the ire of some Germans, including German Catholic clergy, who saw it as a bulwark against communism.
By 1933, while Hitler was being appointed chancellor, the Reichstag being burned, the rule of law being disregarded by the government and Jews being arrested and hauled away, von Hildebrand was writing that one could not be both Catholic and a supporter of the Nazis.
“It was clear to me,” he wrote about that timeframe, “that I could no longer teach in a National Socialist country because I was convinced that I would be forced to make compromises, and that I would either have to keep silent about the injustices that would come or else risk the concentration camp.”
Compromise was something von Hildebrand couldn’t do when it came to what his Catholic faith taught. Nor could he be silent.
“His struggle against Hitler,” the authors note, “was above all carried out on the battlefield of conscience.”
Early on von Hildebrand warned those who thought Catholics could influence National Socialism for the better that that would not happen.
He warned Catholics, too, not to believe Hitler’s promises to respect Christian churches and to work with them, a warning that proved prescient when priests began being arrested and sent to concentration camps.
He railed against Catholics who put up with Nazi atrocities as long as the Catholic Church was not victimized.
Once safely in Vienna he launched a periodical that took on the Nazis from a Catholic intellectual perspective. It was a safety that was short-lived.
The last third of the book includes essays the von Hildebrand wrote for that Austrian journal he founded and led between 1934 and 1937, “Der christliche Standestaat” (“The Christian Corporate Standard”).
These are the persuasive writings of a philosopher who fought “at the level of first principles,” the authors explain. He argues for ethical choices and decisions, and goes point by point comparing the core principles of the Nazis against the teachings of Christ and the Church. In his writing:
• He calls nationalism the greatest heresy of the 18th and 19th centuries, justaposing it with patriotism, which he terms a love of one’s nation that acknowledges that every other nation is valuable and has rights, too.
• He lists Nazi sins, including racism, anti-semitism, the persecution and death of Jews, sterilization, regulating marriage, trumped up charges, “pharisaical trials,” defamation of individuals and murders, and warns against becoming “used to” or morally blind to them.
• Rather than politicizing Catholicism, “one must Catholicize politics,” he writes, and calls Catholics not to be silent or apolitical but to act, asking, “Are you for Christ or against him?”
In sum, von Hildebrand terms Nazism so unChristian and so unsound that it cannot be corrected or reformed, but must be destoyed.
His defense of the teachings of the Catholic faith is matched in this memoir only by his defense of Jewish people.
He defends Jews as a people of God, writing in 1937 with a Catholic heart in the very best sense:
“Above all, Catholics must all perceive the present-day attack against the Jews as something that directly threatens them. Did not Christ the Lord say, ‘What you have done to the least of my brothers, you have done to me?’
“Is not the defamation and degradation of the Jews a direct attack against the incarnate God, against human nature sanctified by the Incarnation? Indeed, what is happening today is not the special concern of a particular people. No, true for us all are the words, ‘Tua res agitur!’ — This concerns you!”
Bob Zyskowski writes the bobzbookreviews blog on
April 8, 2015
Lessons in history and humanity plus drama, unconditional love and insight into one of the most difficult to understand of all diseases — Alzheimer’s — make Debra Dean’s “The Madonnas of Leningrad” a superb, satisfying read.
There’s a sampling of an art appreciation class, too, and brief, maybe too brief snatches of modern family dynamics. But those glimpses into contemporary life form the perfect background to better contrast with the values of the Russians who survived — and even those who didn’t survive — the Nazi siege of Leningrad during World War II.
With the war there is starvation and death and ruin, to be sure, but tremendous self sacrifice, too, and life, life so valued, life so amazing, captured so well in one scene, where women who have survived the siege learn that the story’s protagonist, Marina, is expecting and, after a winter of death, line up to touch her stomach and to feel the baby kick in her womb.
A tremendous sense of irony pours from the pages. In the godless Soviet Union the invaluable art collection of the Hermitage Museum, including precious images of the Blessed Virgin and the Christ Child, is crated and trucked away to be saved from ruin or confiscation by the approaching German army.
At the suggestion of another Hermitage tour guide, young Marina, who later in life cannot remember the names of her own family members, commits to memory of all these wonderful madonnas — the Rubens, the da Vinci, the van Dyck, the Rembrandt and more — storing in her “memory palace” not only the details of the works and the stories they tell but even where they hung on the walls of the czar’s former Winter Palace.
It’s an act of mutual benefit. Not only does Marina save the memory of the art to share with those who may never have the chance to see them, but doing so gives her a reason to live, to survive at a time when bombs, cold, starvation and illness take the lives of thousands during the siege.
And, while this isn’t an outwardly religious novel, as the situation worsens for those freezing, starving, cowering from the bombs and removing the corpses of those who die each day, even a strict non-believer decides a little prayer couldn’t hurt.
“The Madonnas of Leningrad” is not a new book. Published in 2006, it garnered a number of honors. But as timely as the topic of Alzheimer’s is, you would think someone would make a movie of this terrific story.
If you choose to read the book — and even if you don’t — you’ll find images of some of the famous works of art named within at this website, along with excerpts of how they were described in the book. Start googling the paintings and you could lose several hours of your day!
Dean also mentions the Jordan Staircase in her novel. Here’s why:
January 5, 2015
The first-person narrative is so visceral, so descriptive of what I imagined the reality of war-torn central Africa to be, that, finishing “Children Are Diamonds,” I feel I’ve just ridden through the African bush and taken a class in geopolitical history, not simply read a compelling tale from someone’s imagination.
Author Edward Hoagland imbeds you in the life of Hickey, his narrator, carrying you along on his aid runs into South Sudan during its civil war. But before you finish with page 230 at the story’s end you’ll feel you’re being carted along in his jeep, feeling every rut in the jungle track, watching out the window as you pass emaciated refugees fleeing the fighting, urging him to take aboard one more sickly child, hurting for those who have fallen by the wayside and will never get up.
Hoagland makes heroes and heroines of the aid workers, the missionary priests and nuns, the volunteer health care professionals, the bush pilots who fly for the nongovernmental organizations.
Why they are there is as much the story as what they are doing and what happens to them.
One answer to the why question lies in the book’s title — the NGO workers and the missioners see hope and value in Africa’s children. And, as characters in the story express viewpoints from the perspective of those who are not American, readers will be challenged to give second thoughts to U.S. foreign policy that — from those other perspectives — hasn’t always acted as if those diamonds are worth saving.
The only negative, and the reason for four stars instead of five, is the gratuitous sexual encounters that the author goes into in far too much detail. This story is so good junk like the sex scenes just wasn’t needed, and certainly not so graphic.
Balancing that, however, are repeated expressions of the inner spirituality that helps some of Hoagland’s characters cope with the hunger, the lack of medical help, the economic conditions that force people into immoral acts and of course the brutality of war and death. Maryknollers in particular get quite the shout out.
December 3, 2014
I have agreed to be a guest writer on facebook for a new organization -Women In the New Evangelization. The acronym is WINE. To my delight, the first time I write the daily post, the daily readings include one of my favorite passages about food and WINE.
Below is my post. If you would like to follow the daily Advent reflections just like us on facebook!
A favorite passage from today’s readings.
On this mountain the LORD of hosts
will provide for all peoples
A feast of rich food and choice wines,
juicy, rich food and pure, choice wines.
A feast of rich food and choice wines! This is what God promises us!
I don’t know about you but I love a party and I love to host parties. Gathering friends around for special moments is a wonderful part of the Christmas season. Parties take preparation and that is what Advent is about – preparing for the feast.
Preparation includes arraigning for and cooking the food. Planning the drinks decorating and making sure everyone has a place to sit. It may require rearranging a room, polishing the silver or plates from a friend. There are centerpieces to think about and…. the list goes on.
I have a friend who has the spiritual gift of hospitality. No matter what is going on in her life, when you enter her home you always feel welcome. It helps that she is an excellent cook! One day she shared with me a secret of her party prep.
She prays for every guest that is coming, she prays for good and enlightening conversation, she prays for all to feel welcomed and loved. Sitting quietly and praying before 6 or 20 people are set to arrive at my house is not something I usually turn to in the frenzy of last minute prep but when I did it, it put my heart in the right place. I focused on my guests and not if my hors d’oeuvres would get a complement or that no one notices the stain in the carpet. Those worries are all wrong because they are focused on me and not on my guests.
This Advent as you prepare for your feasts – add prayer to your party preparation. It is one thing that isn’t mentioned in the Martha Stewart handbook!
December 1, 2014
As we make the transition from Thanksgiving season to Advent, I offer a story that combines both — offering thanks to God and waiting for his blessing. It comes from Father Michael Becker, rector of St. John Vianney College Seminary in St. Paul and avid deer hunter. In his own words:
“The first weekend of deer hunting opener, I was stationed in a stand one hour west of Bemidji. I saw a total of 10 small 1-year-old deer at different moments in the morning and late afternoon. The party I hunt with abides by the rule that one never shoots a buck with less than eight points on a full rack, so that the young bucks can grow, and one never shoots a yearling unless you want to be made fun of.
About fifteen minutes after sunset, I decided that I would get on my knees and thank God for the beauty of his creation — the sun, the moon and the stars, the vegetation, the snow on the ground, and all these 1-year old small deer frolicking around the tree line.
It was not but thirty seconds after I knelt down and offered my thanks to God that a larger 2-year-old fork buck trotted past my stand. I saw it head toward the woods 40 yards to my east, and watched it elegantly scope out the territory before heading into the woods.
As I am a guest on Jerry and Bitsy Dehmer’s land, I abide by the same rules they follow, which is again not to shoot any bucks with less than full racks, but to let them grow to full stature. Suddenly, the fork buck took off running at high speed away from the woods. I thought, ‘Wow, there must be a bigger buck in that woods claiming the territory and chasing him away.’
So, I lifted my rifle and got in place, ready to shoot. The next sight was stunning. I watched a 200-pound black bear climb a tree on the edge of the forest like a monkey. I was in awe at how fast it ascended and descended, and realized, ‘One trying to escape a black bear by climbing a tree would never make it.’
Then, it climbed a second tree. I’m not sure what it was looking for, as the trees were barren, but the sight left me in awe. I continued to thank God for his small and great gifts of love.
The second day followed a cold storm, which lifted about midnight, leaving a very bright moon to shine on the landscape. As a result, most deer were out feeding in the night, and no one saw deer in the morning’s hunt. At dusk Sunday evening — and, mind you, I had celebrated Mass the evening before with the whole Dehmer clan — we all went out to our stands, and I took the stand on what is called, ‘Machinery Hill,’ as a few old combining pieces rest on the 15-foot hill overlooking a patch of corn and beans.
Jerry Dehmer, the grandfather and owner of the land, instructed me to go to Machinery Hill because there was more food left in that area for the deer to graze. Internally I wondered, ‘Maybe I should go to another stand in which no one has yet sat,’ but this little interior voice told me, ‘Trust Jerry’s advice.’
You see, Jerry has been hunting and trapping since he was 8 years old. For much of his youth he trapped fox and skunk, selling the hides for money. He is an expert huntsman, who has shot many whitetail deer, elk, antelope, etc. So, I trusted Jerry and went to his recommended stand. One other thing about Jerry and his family: No matter how good the hunt, one always gets out of his stand on Sunday to go to church!
Now sunset was judged to be 4:46 p.m. that evening; thus the final minute to shoot would be 5:16 p.m., which is one half hour after sunset. As in the first day, I saw only small yearlings, but this time 13 of them in different packs. They were cute and playful.
About the last 10 minutes of my hunt, because I could not go out on the second weekend, I decided again to simply thank God for all his gifts of love, in creation, in prayer, in the Sacraments, in the Scriptures, in my family and in friends like the Dehmers, in my vocation as a Catholic priest, and in these 13 small deer who scampered around 20 yards from my stand.
As soon as I completed my prayer of thanksgiving, sure enough, this large buck comes strutting out of the woods. It chased some of the yearlings, only to discover they were not ready for mating, then left a large scrape on the ground under a twig, into which it pressed its facial gland, leaving notice to any does in heat.
Sighting the buck in my scope, I recognized the antlers widened beyond the ears, revealing it to be a fully mature male whitetail deer. My first shot was over the buck, highly unusual for me, but the sound the bullet made in the woods behind him confused his judgment, and thus he stood for another second trying to get his bearings. This gave me the opportunity to lower the rifle and put a bullet through the heart. Upon retrieval, I found that it was a 10-point buck with a beautiful, full body. God is good to the grateful man!”
Congratulations go to Father Becker! I’m sure that made quite a story for dozens of seminarians at SJV. We’ll have to see if that buck makes it to the wall of his office. If it does, it will join two other handsome buck mounts already there.
I think my strategy for next year should include asking Father Becker to bless all of my deer hunting gear, especially my bow and my gun!
November 17, 2014
In Minneapolis, the Basilica of St. Mary’s 20th annual Icon Festival is underway with an ongoing exhibit, concerts, talks and tours. Here’s a list of what’s on the calendar:
Now through Nov. 23.
More than a hundred Icons, 17th century to contemporary, are displayed in the sanctuary of the Basilica of St. Mary, 1600 Hennepin Ave., Minneapolis. They are borrowed from churches and individuals throughout the Twin Cities.
Saturday, Nov. 15
7 p.m. — Pre-concert talk in the Basilica Church by The Very Rev. Abbott John Magramm in Teresa of Calcutta Hall.
8 p.m. — The Cathedral Choir of The Basilica of St. Mary will join forces with members of the MEOCCA (Minnesota Eastern Orthodox Christian Clergy Association) to perform Rachmaninoff’s All-Night Vigil. Sara Ann Pogorely and Teri Larson, conductors. The concert is free and open to all.
Sunday, Nov. 16
3 p.m. — At St. Mary’s Orthodox Cathedal, 1701 Fifth St. NE, Minneapolis.
Saturday, Nov. 22
10:30 a.m. — Tour of St. Stephan Romanian Orthodox Church, 350 5th Ave. N., South St. Paul.
Byzantine Iconographer Debra Korluka will speak about The Holy Face and other Icons she is currently painting/installing at this church.
Sunday, Nov. 23
1 p.m. — “Roman Catholicism and Eastern Orthodoxy — Historical Perspective of Similarities & Differences.” Professor John Davenport,of North Central University will speak in Teresa of Calcutta Hall in the lower level of the Basilica.
October 2, 2014
For more than 50 years, motorists and passengers on I-94 some 60 miles north of the Twin Cities have seen an enormous concrete structure peeking above the treetops to the south as they near the exit for Collegeville and St. John’s University.
The flat trapezoid, the row of bells and the cross in the cutout at the top are a beacon for the modern wonder of a church below.
Now the story of how that massive architectural masterpiece came to be has been captured in a University of Minnesota Press book, “Saint John’s Abbey Church: Marcel Breuer and the Creation of a Modern Sacred Space.”
Victoria M. Young, with access to never-before-seen archives from both the abbey and the architect, tells the story of the development of the history-making worship space. Young is a professor and the chair of the art history department at the University of St. Thomas in St. Paul.
As she gives the behind-the-scenes details of the planning for and building of the Abbey Church, Young persistently reminds readers why this worship space is architecturally significant.
Nestled as it is in the middle of the country, far from the architectural centers on either coast, the Abbey Church was:
“Central to the subject is how the building operates as a vessel for the reformed liturgy, reconciling the visions of a modern architect and the traditions of his monastic patrons.”
Beginning in the 1920s, St. John’s had become the American center of the liturgical movement due to the passionate efforts of its monks, notably Father Virgil Michel. The reform liturgy stressed the participation of the laity in the Mass, the use of the vernacular (the language of the people instead of Latin) and the repositioning of the altar so that the priest faced the people as he led them in prayer.
“This building project announced the Benedictines as leaders of liturgical reform within monasticism and confirmed Marcel Breuer’s position as one of the most innovative architects of the mid-century,” Young wrote.
“Their relationship was an architectural collaboration of the highest level. Knowledgeable clients carefully delivered a plan for reinvigorated worship and liturgy to a skillful architect, who sensitively shaped a space to support it.”
With access to letters between Breuer and the monks and to the architect’s handwritten notes on drafts of the design plans, Young is able to answer questions such as why did the monks want Breuer, and why did Breuer want the job.
With the project first beginning in 1953, construction started in 1958 and completed in 1961, the building of this modern worship space preceded the promulgation of the new liturgy by Pope Paul VI by several years.
“The Benedictines were looking beyond their history as they planned their church,” Young told The Catholic Spirit. “Both the monks and Breuer took a leap of faith.”
Although he was a well-regarded architect, Breuer had never designed a church, she said.
“Architects want to explore different things, different building types,” Young added. “Designing a church was really interesting to him.”
Breuer also liked the project because the commission was for a campus master plan. “He liked the scale of the project,” Young said.
And the monk’s desire for a modern church allowed for the use of modern materials, specifically concrete, just coming into fashion for architectural design after World War II.
“Breuer loved the ability to shape and create space,” Young said, “and concrete gave him the ability to do that.”
Building the Abbey Church also put St. Paul construction company McGough on the map. “Larry McGough told me that it changed their company,” Young said. The experience that McGough’s team derived from developing new ways to build and the notoriety from having built the Abbey Church set McGough on a trajectory to do other large projects.
The author repeatedly pulls readers back to one point, that it was the collaboration between the Benedictines and Breuer that was crucial to the outcome.
Breuer was one of five architects with great reputations who the monks invited to Collegeville to discuss their vision for the church they wanted to build. It was April 17, 1953.
“A powerful moment occurs when Breuer comes to St. John’s and he doesn’t speak much the whole first day,” Young said.
Instead, Breuer asked questions and listened to the Benedictines about their vision for their church. That was the kind of collaborative relationship the monks sought.
“They wanted to engage a designer of great character,” Young wrote, “someone who would listen as well as inform, a designer with whom they could collaborate to create significant monastic and liturgical space that would serve their order for the coming century.”
As a result, during the three-year construction period many modifications in Breuer’s design were made because of input from the monks.
“Shaping space around the new liturgy was, for the Benedictines, central to their role in the Catholic world, and their church needed to uphold this mission,” Young noted.
“Saint John’s Abbey Church,” while underscoring the compatibility of Breuer and the Benedictines, includes no small amount of space to the tensions that rose as the project went on.
There’s significant coverage of the disagreement about who should design the most significant work of art in the building, the huge stained glass window that makes up almost the entirety of the north wall. Breuer wanted Bauhaus artist Josef Albers; the monks chose Bronislaw Bak, a
St. John’s faculty member.
“Even today,” Young pointed out, “Bak’s window is still a source of debate for the monks and scholars. “Many at Collegeville wonder how Albers’ window would have changed the space and feeling of the church.”
Nor does the book ignore that fact that not everyone likes the Abbey Church.
“Not all were ready for such a brazen statement within religious architecture,” Young pointed out.
“For many, modernism was not an appropriate building style for the Catholic faith.”
Critics used terms to describe the Abbey Church such as “devoid of beauty,” “utilitarian” and an “ecclesiastical garage.”
Others, however, admired it, calling the Abbey Church “the most exciting thing in church architecture since Michelangelo’s great dome,” “one of the great sacred buildings of our time” and “a milestone in the evolution of the architecture of the Catholic Church in this country.”
Young, a member of Our Lady of Angels parish in Minneapolis and a Minnesota native who grew up in Comfrey in the southwestern part of the state, said that although she specializes in modern architectural history, she appreciates more traditional church designs as well.
Church architecture typically reflects the vision of “a group of people trying to figure out what would be good for that moment,” she said. “There’s a reason why it exists.
“When people say, ‘This is not a vessel for the liturgy,’ I say, ‘Have you been there?’ ”
September 25, 2014
Read John M. Sweeney’s new book, “When Saint Francis Saved the Church.”
Sweeney packs reminders about what faith, saintliness and the life of a Christian are all about into just 156 pages of this small Ave Maria Press book (not counting acknowledgements and notes). There are highlighter-worthy phrases, sentences and paragraphs galore, great food for thought and a bounty for discussion.
Sweeney’s hook, of course, is the connection between St. Francis of Assisi and the newest Francis on the Catholic scene, Pope Francis.
Throughout he links the revolution that St. Francis started to the hope that many in the Church today, what — entertain? predict? — with the pope who chose to be the first to adapt Francis is his papal name.
Sweeney writes about Francis of Assisi, “His spiritual vision from eight centuries ago is already familiar to anyone paying attention to Pope Francis and the changing atmosphere in the Catholic Church today.” And he adds:
“Many of us are watching carefully, and participating willingly, as that edifice softens into something less predictable, more godly. If something monumental happened 800 years ago to revive the Church, then it can happen again today; and the spirit that animated the earlier conversion may be quite similar to the spirit at work in the Church today. Much depends on what we ourselves will do.”
In sharing the historical background and development of Franciscan spirituality, the book points out dozens of interesting details of Francis’ thinking, including:
Sweeney writes that Francis of Assisi “rebranded” the idea of sanctity. He was never a disobedient son of the Church, although he was as nonconformist who had his own priorities.
He advocated for humble dress, fasting as part of one’s regular diet, grace before meals, nonviolence, hospitality and prayer. Sweeney notes:
“He placed such a priority on personal prayer, contemplation, charity and loving-kindness because the habits of the heart are important to God, as well as to the faithful who want to know God better.”
And all these things we not just for the friars of his community but for ordinary believers. That was revolutionary during Francis’ era, when the Church felt threatened by individual expressions of faith and priests were taught that they were the primary mediators between God and their parishioners. Along with forming the Order of Friars Minor that we know as Franciscans, Francis wrote a Rule for laity — Third Order Franciscans — that included many of the principles of his Rule for the friars, plus gathering together as community, aiding the sick and caring for those who die. These practices all became to be known as spiritual acts.
Francis lived during the height of the Gothic era, when it was believed that religious people should turn away from the coarseness of the world and lift eyes and minds upward, toward the rising height of steeples and images of angels and saints, the world to come. Francis found beauty in the ordinary things of the world.
Sweeney connects St. Francis with Pope Francis in the way that both seems to be advocates of a Church that is at times unpredictable, threatening to some, a Church listening to the Spirit. Francis the pope “meets people face-to-face as equals. He touches people who might seem untouchable. He loves to laugh. He is not afraid of change.” Pope Francis, Sweeney posits, “has begun to return the Church to a Franciscan understanding of friendship, relating to the other, poverty, spirituality, care and death,” and is “leading the Church toward greater humility; revaluing poverty, especial by his own example; and preaching as a last resort to explain the values that he wants to uphold as most important for Catholics and for all people.”
Pope Francis, in Sweeney’s mind, “is calling us to recreate God’s Church to better foster the art of true gospel living.” And he writes:
“Who knows what the next few years will bring. As a Catholic who is interested in the positive role the Catholic Church can play in sanctifying the world, I’m anxious to be part of the vision that Francis realized long ago and conscious that we live in a world ready for our making today.”