Cantare amantis est. (The lover sings.)

He who sings prays twice.

When Pope Saint Pius X set out to eliminate abuses concerning the musical aspect of liturgical celebrations

In the first year of his pontificate Pope Saint Pius X issued a Motu proprio (Tra Le Sollecitudini) on the feast day of Saint Cecilia, the patroness of music and musicians. This Motu proprio deals with “the abuse affecting sacred chant and music“ and aims at correcting it once and for all by pointing out “the principles regulating sacred music in the functions of public worship“, the “principal prescriptions of the Church against the more common abuses in this subject“. Pius X imposed a “scrupulous observance“ of this Motu proprio “on all“.¹

“Nothing should have place, therefore, in the temple calculated to disturb or even merely to diminish the piety and devotion of the faithful, nothing that may give reasonable cause for disgust or scandal, nothing, above all, which directly offends the decorum and sanctity of the sacred functions and is thus unworthy of the House of Prayer and of the Majesty of God.“

Pope Saint Pius X‘ Motu proprio Tra Le Sollecitudini

He declares that he desires “to see the true Christian spirit flourish in every respect“ and that he considers it his “first duty“ to reproof and condemn “all that is seen to be out of harmony with the right rule above indicated, in the functions of public worship and in the performance of the ecclesiastical offices“.

Sacred music is “a complementary part of the solemn liturgy“, thus participating “in the general scope of the liturgy, which is the glory of God and the sanctification and edification of the faithful“ (TLS 1).

Sacred music must therefore possess “sanctity and goodness of form“ (TLS 2), neither in itself nor in the manner of its presentation ought to be any profanity. “It must be holy“ and “true art“ and “universal in the sense (…) that nobody of any nation may receive an impression other than good on hearing“ (TLS 2) these musical compositions.

These qualities of sanctity, of being true art, and of universality “are to be found, in the highest degree, in Gregorian Chant, which is, consequently the Chant proper to the Roman Church, the only chant she has inherited from the ancient fathers, which she has jealously guarded for centuries in her liturgical codices“ (TLS 3).

Pius X‘ Motu proprio thereby declares that Gregorian chant “has always been regarded as the supreme model for sacred music“. Gregorian chant is the substantial definition of sacred music, the gold standard of sacred music – so that “the more closely a composition for church approaches in its movement, inspiration and savor the Gregorian form, the more sacred and liturgical it becomes; and the more out of harmony it is with that supreme model, the less worthy it is of the temple“ (TLS 3).

“The ancient traditional Gregorian Chant must, therefore, in a large measure be restored to the functions of public worship (…).“

Pope Saint Pius X‘ Motu proprio Tra Le Sollecitudini, 3

This “traditional Gregorian Chant (ought to) be cultivated by all with diligence and love“ (TLS 25) and “special efforts are to be made to restore the use of the Gregorian Chant by the people, so that the faithful may again take a more active part in the ecclesiastical offices, as was the case in ancient times“ (TLS 3).

Saint Pius X concedes that besides Gregorian chant the Renaissance polyphony of the Roman school, and thus the compositions of Giovanna Pierluigi da Palestrina (1525-1594), exhibits the features of sanctity, good form, and universality to a certain degree. Palestrina‘s compositions of sacred music are non-instrumental choral singing for several voices. This Italian composer was careful to observe in his sacred art the norms which the Council of Trent had laid down.

The Motu proprio bans “the different kinds of modern music“ that by their nature are “diametrically opposed to Gregorian Chant (…) and therefore to the most important law of all good sacred music“ (TLS 6), notably compositions of “the theatrical style“ and prohibits “the psalms known as di concerto“ and “the form of a concert melody“ (TLS 11).

Sacred music “proper to the Church is purely vocal music“ (TLS 15) and “singing should always have the principal place“ (TLS 16), not instruments. The “proper aim“ of sacred music is “to add greater efficacy to the (liturgical) text, in order that through it the faithful may be the more easily moved to devotion and better disposed for the reception of the fruits of grace belonging to the celebration of the most holy mysteries“ (TLS 1), and “the liturgical text must be sung as it is in the books (…) without undue repetition, without breaking syllables, and always in a manner intelligible to the faithful who listen“ (TLS 9). Saint Pius X states that “it is not lawful to keep the priest at the altar waiting on account of the chant or the music for a length of time not allowed by the liturgy“ (TLS 22) and that “it must be considered a very grave abuse when the liturgy in ecclesiastical functions is made to appear secondary to and in a manner at the service of the music, for the music is merely a part of the liturgy and its humble handmaid“ (TLS 23).

The only permissible instrument for accompanying the singing is the organ but it “should merely sustain and never oppress“ (TLS 16) the singing; other instruments can only be allowed “in some special cases, within due limits and with proper safeguards“ (TLS 15). The playing of the piano and of all “noisy or frivolous instruments“ (TLS 19) – Saint Pius X names drums, cymbals, bells – is explicitly prohibited; “to have bands play in church“ is also “strictly forbidden“ (TLS 20).

No Mozart, no Haydn,² no Verdi in the holy temple of God according to Saint Pius X. For it is very clear, then, that the Mass pieces by these composers and other similar ones of “the theatrical style“, of the concert style, violate all these norms and are responsible for such abuses which disturb the public liturgical worship and prayer, the authentic, natural, and sacred form and flow of the liturgical action as holy sacrifice and divine office. Obviously, Saint Pius X wrote this Motu proprio to do away with all these “very grave“ deformations and to restore Gregorian chant to its pride of place.

“(…) We deem it necessary to provide before anything else for the sanctity and dignity of the temple, in which the faithful assemble for no other object than that of acquiring (the true Christian spirit) from its foremost and indispensable font, which is the active participation in the most holy mysteries and in the public and solemn prayer of the Church. And it is vain to hope that the blessing of heaven will descend abundantly upon us, when our homage to the Most High, instead of ascending in the odor of sweetness, puts into the hand of the Lord the scourges wherewith of old the Divine Redeemer drove the unworthy profaners from the Temple.“

Pope Saint Pius X‘ Motu proprio Tra Le Sollecitudini

Other norms mentioned in this Motu proprio include the statement it is “forbidden to sing anything whatever in the vernacular in solemn liturgical functions“ for Latin is the “language proper to the Roman Church“ (TLS 7) and the directive that only boys and men can be admitted to the choir for women are “incapable of exercising (a real liturgical) office“ (TLS 13) which is what singers have. These singers must be “men of known piety and probity of life“ with a “modest and devout bearing during the liturgical functions“ (TLS 14).

In short, according to this Motu proprio by Saint Pius X the music that participates best and in the most sacred form in the liturgical action of glorifying God while also sanctifying and edifying the faithful is Gregorian chant sung by a purely male Schola together with the laypeople who actively participate in singing their responsorial parts – conducted in a purely vocal manner, i. e. without any instrumental accompaniment which Gregorian chant truly does not need at all and which can easily endanger its purity, clarity, and simplicity of form.

Dom Jacques Hourlier‘s Reflections on the Spirituality of Gregorian Chant

“When sung in Gregorian chant, the prayer of the Church is supported by the best music there is for nourishing the soul, music which is also an artistic masterpiece.“

“The prayer of Gregorian chant is the public prayer of the Church; it leads to union with God.“

“The chant (…) is a source of unity among Catholics, since it enables them to pray together in an atmosphere of beauty.“

“Led by their priests and bishops, the faithful everywhere have always sung Gregorian chant. (…) The authority of Gregorian chant is based on tradition.“

Dom Jacques Hourlier: Reflections on the Spirituality of Gregorian Chant, Paraclete Press 2018, p. 9; 10; 14; 34

Dom Jacques Hourlier was a monk of the Abbaye Saint-Pierre de Solesmes, a Benedictine abbey near Angers, France, which is known for the efforts of Dom Prosper Guéranger, who was the first abbot of the community after its re-establishment in 1837, for the renewal of the worthy celebration of the liturgy, the restoration of liturgical tradition, and the promotion of Gregorian chant.

Five of Dom Jacques Hourlier‘s lectures on Gregorian chant were posthumously published. In these lectures Dom Hourlier reflects on the spirituality of Gregorian chant, on its special features, and explains why Gregorian chant is the masterpiece that it is and the most sacred form of music.

Gregorian chant has an “intrinsically liturgical nature“, being “an intrinsic part of the liturgy“ (p. 12) for it “was made for the temple of God“ and “always aims (…) at praising the Lord“ (p. 20-21). It “expresses the way in which Church Tradition reads the Scriptures and writings of the Fathers“ (p. 8) and “invites individuals to receive tradition and, ultimately, to receive Christ“ (p. 10). According to “a widely held theological opinion“ Gregorian chant can be seen to be a “sacramental“ (p. 13).

Some of its unique features are that it “is characterized by great simplicity“ and “never resorts to artifice“ – striving “to establish an authentic communion“, not a mood, and “ excluding (…) all that is artificial“ (p. 47) -, that it “neither wearies nor stimulates the imagination“ (p. 9-10), that it “does not permit mediocrity“ (p. 10), that it is “exceptionally conducive to silence and meditation“ (p. 11), that it is “deeply spiritual because it is profoundly human“ (p. 11), that it “helps bring unity to the soul, enabling a person to be one with himself“ (p. 12), that its “universality contrasts sharply with the particularity of other musical forms, which tend to have a temporary as well as local life“ (p. 32), and that it is “the musical form most closely related to the ancient Eastern and Jewish models“ (p. 33). There are, not too surprisingly, many hints that certain melodies of Gregorian chant come directly from the liturgical temple worship of the Jewish people. Gregorian chant is deeply rooted in ancient times and in the Hebrew way of sacred sung prayer.

“Having sung the psalms they left for the Mount of Olives.“

Mark 14: 26

Its “essential, fundamental characteristic (…) is its pure monophony“ which means that “the style always remains linear“, is “totally melodic“, and keeps the “relationship between notes (…) strictly successive“ (p. 39). Thus the chant “seems to be aiming at something, or driving towards something“ – in fact “the subject of the song“ (p. 39): God. As it “can be sung by only one person“ it places everyone individually “directly before God“ (p. 39-40).

This “unique musical language“ (p. 41) “creates an impression very different from the one produced by what we refer to as ‘modern music‘“ (p. 40) and there is “a radical difference between Gregorian chant and all other musical languages“ (p. 45). “A separation from all that is profane, secular, and worldly“ (p. 45), from what is sentimental and commercial, is created by the chant that has about it “the almost undefinable aura of purity“ – “purity of technique, expression, and intent“ (p. 46).

“Word and music are not two separate entities but one and the same reality“ (p. 27) and “modality, melodic range, rhythm, and inner drive combine to give the text its full expressive value“ (p. 42-43).

Gregorian chant exhibits a “wonderfully transparent structure“ (p. 42) and is “like the icon or the ‘image of another, supernatural world‘“ (p. 43).

Dom Hourlier ascribes to the chant “humility“ (p. 46), “reserve, (…) chastity, and (…) poverty“ (p. 42), “depth“ and “gravity“ (p. 46) and the production of “an atmosphere filled with gentleness, strength, and peace“ (p. 46). Its “beauty is readily accessible“ (p. 44).

“True art reveals something of God‘s beauty, because man is created in the image and likeness of God.“

“One of the secrets of the effectiveness of the chant is that rather than striving to please the listener it speaks to him of God.“

“The music of psalmody is spiritual in the highest sense of the word. It is inward, human, and divine all at once. It is both contemplative and mystical.“

Dom Jacques Hourlier: Reflections on the Spirituality of Gregorian Chant, Paraclete Press 2018, p. 53; 54; 75

True music “is not an end in itself“ (p. 54). It “makes a person free“ – it does not make “the listener the slave of what he or she hears“ (p. 53). It is not “carnal“ (p. 62). Rather it “puts us into communication with things divine“ (p. 61) and “opens us up to the mystical life“ (p. 54).

The monk from Solemnes cites Dom Guéranger‘s definition of the liturgy as featuring antiquity (or permanence), universality (or catholicity), authority (or authenticity), and unction (or devotion). Gregorian chant possesses all of these qualities. The Holy Spirit – “the Spirit of Divine Love“ – is the author of what is called “unction, or fervor“ evoking “holiness, order, and peace, the opposite of dryness and sterility“ (p. 35).

The canticle of the bridegroom and the bride

“The voice of my love! (…) My love lifts up his voice, he says to me: Come then, my love, my lovely one, come.“

“Your lips, my bride, distil wild honey. Honey and milk are under your tongue and the scent of your garments is like the scent of Lebanon.“

Song of Songs 2: 8-10; 4: 11

It would be wholesome and beautiful if there rose to the heavens the sung prayer, the humble and pure offering of Gregorian chant in every Catholic church and monastery on all days all around the world, and if we could speedily be delivered from the scourge of “orchestra Masses“, of compositions of the “theatrical style“, that make the active, devout, fervent, and contemplative participation of both clergy and faithful in the Holy Sacrifice of the Mass unnecessarily difficult.

I dare to suggest that one should actually classify these compositions which keep haunting the churches in places like Vienna and Munich who pride themselves on their bands of church musicians as an aesthetic and moral offense to everyone who has acquired some level of sensitivity through the graceful education and formation provided by true liturgy. They fail to contribute to the glorification of God and are contrary to a spirit of authentic prayer. They sort of steal the sacred liturgical texts to kind of play with them instead of being subservient to the sacred, subservient to what worship and prayer really require.

The Holy Sacrifice of the Mass is not theatre or a “nice idea“ that must be adorned and presented with some pomp to supposedly have some emotional – sentimental – effect; it is the real and forever powerful, forever effective prayer and sacrifice of the incarnate Son of God, and we are called to unite ourselves with His prayer and sacrifice, to participate in Christ in a real – not artificial – way. No “orchestra Mass“ composition has ever been helpful in drawing the participants of the liturgy into truly human and devout prayer and adoration of the divine “King of the Jews“ at the foot of the cross, into the prayer of lovers and not spectators.

Real romance and “authentic communion“ (Dom Hourlier), a seeking that finds the One sought, and not false self-referential aesthetic idealism, is at the heart of the one true religion. Whatever work of art adorns the truth and goodness of this religion cannot be allowed to disturb or undermine “the true Christian spirit“ (Saint Pius X) but should – as Gregorian chant does most perfectly – offer a noble and simple beauty, a beauty that could be preserved even in a cave in the midst of a desert where only the human voice is left to us for music. Even in the midst of a barren wilderness the “wild honey“ of Gregorian chant would keep glorifying God and nourishing our souls just like Saint John the Baptist – “the voice of one crying in the desert“ – was fed by “wild honey“ (Mt 3: 3-4). For centuries the melodies of Gregorian chant were handed down orally, not in written form. They were transmitted from generation to generation, learned by heart, alongside all the many other essential and intrinsic elements of the living, practiced, embodied tradition of the one true religion.

The sung prayer of Gregorian chant, the art of that bare and ancient chant, is part of the invitation of the holy liturgy for all mankind to join the divine and human canticle of the bridegroom and the bride, of Christ and His Church.

“And he saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves.“

Matthew 21: 13

Saint Pius X, pray for us!

“To hear or sing Gregorian chant is to apprehend the fullness of a language that merely spoken words can never adequately express.“

“Beauty which never wearies.“

Dom Jacques Hourlier: Reflections on the Spirituality of Gregorian Chant, Paraclete Press 2018, p. 9; 10

“What utterances sent I up unto You, my God, when I read the Psalms of David, those faithful songs and sounds of devotion which exclude all swelling of spirit, when new to Your true love, at rest in the villa with Alypius, a catechumen like myself, my mother cleaving unto us — in woman‘s garb truly, but with a man‘s faith, with the peacefulness of age, full of motherly love and Christian piety! What utterances used I to send up unto You in those Psalms, and how was I inflamed towards You by them, and burned to rehearse them, if it were possible, throughout the whole world, against the pride of the human race! And yet they are sung throughout the whole world, and none can hide himself from Your heat.“ 

“How greatly did I weep in Your hymns and canticles, deeply moved by the voices of Your sweet-speaking Church! The voices flowed into mine ears, and the truth was poured forth into my heart, whence the agitation of my piety overflowed, and my tears ran over, and blessed was I therein.“

Saint Augustine of Hippo in his Confessions

1. Full text of the Motu proprio here: https://adoremus.org/1903/11/tra-le-sollecitudini/ ︎
2. By the way, both Mozart and Haydn were members of Freemasonic lodges. ︎

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“Precious deposits, your children, you received from God; take good care that the enemy may not steal them from you.“

The bad example of Eli: a lack of correction

Ever thought about the Hebrew priest Eli and his two sons Hophni and Phinehas? Saint John Chrysostom did. In one of his discourses he recounts the story and explains why Eli made a mistake in how he handled the waywardness of his sons. The mistake was that he did not really earnestly do something about it. The only thing he did was speaking to them “amicably“:

“The two sons of Eli, Hophni and Phinehas, were priests of the LORD there (i.e. at Shiloh).“¹

“Now the sons of Eli were scoundrels; they cared nothing for the LORD, nor for the way priests should behave towards the people.“

“The young men‘s sin was very great in the LORD‘s eyes, because they treated with contempt the offering made to the LORD.“

“Eli was very old, but he heard about everything that his sons were doing to all Israel, and how they were sleeping with the women who served at the entrance to the Tent of Meeting. He said, ‘Why are you behaving like this, the evil deeds that I hear from all the people? (…)‘ But they did not listen to their father‘s words (…).“

“Eli was very old, and his sons continued to live a life that was evil in the eyes of the LORD.“

1 Samuel 1: 3; 2: 12; 17; 22-25; 3: 21

Eventually the two wayward sons die on the battlefield and are thus punished by God because Eli “has not corrected them“ (1 Sam 3: 13). And Eli‘s whole family is rejected as a priestly family for all future generations.

But why does Sacred Scripture say that Eli did not “correct“ his sons though he did in fact talk to them about their bad conduct and tell them that their actions are clearly wrong?

“Admonishing does not just mean encouraging amicably, but to arise with gravity and force and to apply an effective medicine that is demanded by the sepsis of the abscess. Talking alone is not enough; one has to unsettle the child with salutary dread to cast out the youthful recklessness. Because Eli admonished his sons, yet not with the required sternness, he handed them over to the enemies in battle (…).“

“You, o father, are the leader of the whole household (…).“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 100; 101

Methods of correction in education then, according to Sacred Scripture and the holy bishop, cannot only consist in words but must include deeds. This could mean to make the consequences of following a bad path experienceable for the child (to some degree) before the “wages of sin“ which is “death“ (Rom 6: 23) fully crystallize, which is the meaning and purpose of all punishment, or to demand certain actions from the child to correct its ways – not just by “asking“ but rather by “commanding“ and “pursuing“ the desired re-formation with authority.

“And parents, do not provoke children to anger but nourish them with discipline and the instruction of the Lord.“

Ephesians 6: 4

The example of a good mother: Hannah, the mother of the prophet Samuel

Hannah is a troubled woman for her husband Elkanah has two wives. Though Elkanah seems to love her more than the other woman, Hannah is barren – “the LORD had closed her womb“ (1 Sam 1: 5).

One more time they altogether go up to Shiloh where the Ark of the Covenant resides for worshipping God. Yet Hannah is full of sorrow and bitterness because of her fate. And the rival wife Peninnah keeps despising her.

But Saint John Chrysostom takes Hannah as an example of a good and devout mother. First of all, he praises the petition she makes in the holy place, remarking how “effective“ a prayer “from a sorrowful soul“ is, as well as her confidence in God. There, in the presence of God, Hannah is “pouring out (her) soul before the LORD“ (1 Sam 1: 15), “speaking from the depth of (her) grief and (her) resentment“ (1 Sam 1: 16).

“When they had finished eating and drinking, Hannah got up and stood before the LORD. (…) In the bitterness of her soul she prayed to the LORD with many tears, and she made this vow, ‘O LORD Sabaoth! If you will truly take notice of the misery of your servant, and remember her instead of disregarding your servant, and if you give her a male child, I will give him to the LORD for the whole of his life and no razor shall ever touch his head.‘“

1 Samuel 1: 9-11

If her womb is opened to give birth, she will give the given child completely back to God, she will consecrate it to the Lord. That is her vow.

Saint Chrysostom’s second praise for her is that, having given birth, she names the boy Samuel (“God has heard“). His name is a testimony: She was heard by God, and now the boy‘s calling will be to grow up to become a priestly prophet continually listening to God.

Thirdly, Hannah loves her son not only from the source of nature (with a mother‘s natural affection) but also from the source of grace and love of God. Her love is doubly strong. She knows that Samuel is a gift from God that she wants and needs to give back to God.

And so she goes up to Shiloh with her son – he is still “very young“ (1 Sam 2: 24) – and hands him over to Eli, the priest, so that Samuel may learn to minister in the holy place.

“This is the child for which I was praying, and the LORD has granted me what I asked of him. Now I make him over to the LORD. For the whole of his life he is made over to the LORD.“

“(…) the barren woman bears sevenfold but the mother of many is left desolate. The LORD gives death and gives life, brings down to Sheol and raises up (…).“

1 Samuel 1: 27-28; 2: 5-6

Saint John Chrysostom praises her sacrifice and elevates her even above the patriarch Abraham offering Isaac:

“For Abraham placed his son Isaac on the altar and brought him back home alive; but this mother left her son behind in the temple forever.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 108

He charges all mothers to act like Hannah, to follow her example. To consider their children as precious “temple offerings“, to treat them with “pious awe“.

“When you will be a mother, then dedicate your child to the Lord. Hannah brought her son to the temple, but may you build up yourself to a temple of the heavenly King. Because Scripture says: Your bodies are members of Christ and a temple of the Holy Spirit that is in you; and also: I will dwell and be in you. (…) The soul of the child is a temple. So do not let the house of God become a robber‘s den (…). Take Hannah as your example, you women, imitate her, you men! Take good care of your children, educate them toward all that is good, especially purity of heart.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 109

Saint John Chrysostom, pray for us!

1. Shiloh in Samaria, 31 kilometers north of Jerusalem and 16 kilometers north of Bethel, was chosen for the Tent of Meeting after the Israelites had conquered the land under Joshua, before the days of the temple in Jerusalem. ︎

Saint John Chrysostom compares the soul of a child to a city that needs to be governed. A city is a place of many people, good and bad, wise and foolish. There are as many dispositions, impulses, and thoughts in the soul of a child as there are all kinds of people in a city. Without governing laws for a city, the unrighteous ones will overrun it and be victorious over the righteous ones.

“A city, then, is the soul of a child; a city, newly founded and newly built, a city receiving strangers as citizens who all have not experienced much thus far. Such citizens are not hard to rule over. Old people, accustomed to a sinful life, can barely be taught; though instruction is still possible for them, if they possess good will. Young, not yet corrupted people yield easily to your laws. Therefore give laws for this city and the citizens residing therein, serious, strict laws.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 45

The body as the city wall with five gates

The soul is enclosed by the body as the “city wall“ in the imagery Saint John Chrysostom employs. This wall around the city has five different gates, pathways of exchange with the world beyond the city: These are the five senses – eyes, mouth (tongue), ears, smell, and the sense of touch.

“(…) through these gates ruin or blessing enters into the life of the soul.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 45

Educating the five outer senses

“May one protect children like flowers that need the most of care as long as they are still young and tender.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 49

#1 educating the tongue: good words

“Habituate the child to only speak reverent and devout words.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 46

“One way of talking is like death: let it not be found in the heritage of Jacob since devout people have nothing to do with that; they will not wallow in sin. Do not get into the habit of using coarse and foul language since this involves sinful words.“

“Many have fallen by the edge of the sword but many more have fallen by the tongue.“

Ecclesiasticus (Jesus ben Sira) 23: 12-13; 28: 18

#2 educating the ears: biblical catechesis

“When one does not hear evil and vile things, one will also not speak them.“

“Silly myths the child shall not encounter. (…) tell them sacred stories.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 49

Children believe and keep whatever they hear. That is why their mind should not be impressed with “silly myths“. “Sacred stories“ are biblical stories: stories of truth. The holy bishop explains that these stories need to be told to children a bit “sweetened“, meaning embellished: lively, vibrant, colorful, and at times with comparisons that are tangible for a child.

Both father and mother should recount the biblical stories for the child repeatedly; then the child should be asked to narrate the story on its own from memory. A task the child will love to do. The child will also be happy at church once it encounters these holy tales there once again, delighted to already know them from its domestic world.

“When we told you about the power and the coming of our Lord Jesus Christ, we were not slavishly repeating cleverly invented myths; no, we had witnessed his majesty with our own eyes.“

2 Peter 1: 16

Once they are older, the children should also acquire the habit of reading Sacred Scripture, says Saint John Chrysostom:

“Do not say: May monks be dedicated to the reading of Scripture! My son does not need to become a monk. – True, he does not need to become a monk; but at least educate him to be a Christian! You do not have to fear Sacred Scripture which is filled with spiritual blessings. Especially the laity needs the knowledge of the holy teaching (…). There are all these school lessons of studying pagan books (…). Against these pagan myths Sacred Scripture is an effective antidote.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 115-116

#3 educating the sense of smell: no indulgence

Saint John Chrysostom warns against indulging in fragrances and sweetish ointments; the child should breathe pure air. He is primarily focused on the raising of boys – that they may become “athletes“ for Christ. Therefore he repeatedly warns that a lack of simple, tough, and challenging conditions in their upbringing may lead to effeminacy in them.

#4 educating the eyes: beholding innocent beauty

There is a lot to see in the streets of the cities. If the sight is not something good to behold, the child can be distracted from taking it in by pointing its attention toward something innocent and beautiful – the skies, flowers, or even the “ornamental paintings in books“. The eyes of the child should be guarded against everything that contradicts the precepts of modesty, purity, and chastity.

#5 educating the sense of touch: no pampering

Here again, Saint John Chrysostom puts his mind to the proper formation of boys and cautions against softish clothing that pampers and weakens them.

All in all, he has an ascetic education in mind for them. We could say: raising not a self-indulgent king Herod kind of man, who is a slave to both lust and the woman Herodias ruling it over him with her demands, but a John the Baptist kind of man, who has the toughness to suffer prison and martyrdom for the truth, goodness, and beauty of the law of his God.

“John himself wore a garment of camel-hair with a leather belt round his waist, and his food was locusts and wild honey. Then Jerusalem and all Judaea and the whole region around the Jordan district kept going out to him, and they were baptised by him in the River Jordan as they confessed their sins.“

“What did you go out into the desert to see? A reed swaying in the breeze? Then what did you go out to see? Someone wearing fine clothes? Look, those who wear fine clothes are to be found in royal palaces.“

Matthew 3: 4-6; 11: 7-8

Faculties of the human soul dwelling in the city, breeding virtues and vices: the heart as the abode of courage, the liver as the abode of desire, the head as the abode of reason

Having talked about the chastising of the five outer senses, about governing over the gates to the city, Saint John Chrysostom continues his instructions to parents on how to educate their children by distinguishing three forces or faculties of the soul: courage, desire, and reason. These are dwelling in the heart, the liver, and the head.

These three faculties of the human soul can bring forth both virtues and vices.

Educational goals and methods for the three faculties of the soul

#1 educating the faculty of courage

“(…) but we exult in our hardships, knowing that hardship develops perseverance, perseverance develops character, character produces hope, and hope does not disappoint, since the love of God has been poured into our hearts by the Holy Spirit given to us.“

Romans 5: 3-5

We could maybe equate the faculty of courage residing in the heart with the motivational force of the will of the self.

He states that the child must learn patience early on, especially in situations when others disregard, slight, or mistreat it in a certain way. The control of anger must be acquired, and the child is to be made aware of its own frequent misbehaving towards others as well as of the sensitivities and feelings of other people.

To this end, the bishop of Constantinople recommends that the child receives a punishment every time it mistreats others verbally or physically out of a rage that is stemming from its attachment to its own personal will and from frustration about the obstacles that hinder it. It must learn to bear personal humiliations.

At the same time, there is a certain just anger and a beneficial force of courage – the one motivating to protect others who have been maltreated, who have fallen prey to injustice. The courage to protect others with the appropriate moderation must be fostered in a child while the necessary curtailing of inappropriate personal eruptions of vengeance also takes place.

In case something that belongs to the child gets broken or lost, Saint John Chrysostom’s advice is that one does not immediately replace the item to the agitated child but waits until it has already forgotten about it. As young children can be quite attached to their first quasi-autonomous personal possessions, such losses are yet another opportunity to let the child learn patience and the toleration of situations of frustration.

When educating the faculty of courage, the goal is “a temper free of rage“, the formation of a “humble attitude“ as well as learning to always treat others with consideration and respect.

“Be angry, but do not sin: do not let the sun set on your anger or else you will give the devil a place.”

“Any bitterness or bad temper or anger or shouting or abuse must be far removed from you – as must every kind of malice. Be generous to one another, sympathetic, forgiving each other just as God forgave you in Christ.”

Ephesians 4: 26; 31-32

#2 educating the faculty of desire

In relation to the faculty of desire, the virtue that ought to be developed is chastity. Saint John Chrysostom recommends to avoid exposing the child to all things contrary to purity and chastity, and to make it acquainted with good examples of a chaste lifestyle both from historical and biblical stories (saints of past ages) and among one‘s contemporaries. These examples can stir up the child‘s sense of honor.

His advice is to train them in the practices of fasting (twice a week, on Wednesdays and Fridays) and of praying at a young age. The child ought to learn to…

“(…) pray with zeal and fervor from the heart. Do not say, a child were not able to do this. (…) The young age is not an impediment for prayer.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 67

Of course he also advocates for getting married while still young, i.e. before instead of after one’s occupational choices.

Thus helpful elements for cultivating chastity of desire according to the “golden-mouthed“ preacher are love of God, devotion, a certain formation in self-denial (fasting), and early spousal love.

“Keep away from sexual immorality. All sins that anyone commits are outside the body; but the sexually immoral person sins against the body itself. Do you not know that your body is the temple of the Holy Spirit, who is in you and whom you received from God? You are not your own property, then; you have been bought at a price. So glorify God in your body.“

1 Corinthians 5: 18-20

“Flee from the passions of youth, pursue righteousness, faith, love and peace, in union with those who call on the Lord from a pure heart.“

2 Timothy 2: 22

#3 educating the faculty of reason

“The fear of the LORD is the beginning of knowledge; fools spurn wisdom and instruction.“

Proverbs 1: 7

In the paragraph on the faculty of reason, Saint John Chrysostom quotes the verse given above from the book of Proverbs.

The child should be taught to aspire toward goods that are eternal. The holy bishop states that the preference for riches, power, and privilege in this world is the root of all stupidity. The basic elements of wisdom are piety, godliness, and a realistic and truthful understanding of human nature.

“(…) but their reflections became futile and their uncomprehending minds were darkened. Claiming to be wise, they became foolish (…).“

“Do not be conformed to this world, but be transformed by renewal of mind, so that you may discern what is the will of God – good, pleasing and perfect.“

Romans 1: 21-22; 12: 2

Saint John Chrysostom, pray for us!

Two ways

Education is an art of its own. Children, eternally made in the image of God, need to be formed, crafted into his image.

A human being is a being in process, either the process of formation towards incorporated truth, goodness, and beauty – or the process of deformation towards incorporated inauthenticity, sin, and death.

“Enter by the narrow gate, since the road that leads to destruction is wide and spacious, and many take it; but it is a narrow gate and a hard road that leads to life, and only a few find it.“

Matthew 7: 13-14

“There are two ways, one of life and one of death, but a great difference between the two ways.“

Didache (The Lord‘s Teaching through the Twelve Apostles to the Nations), 1st century

In the fourth century, Saint John Chrysostom was convinced that parents tend to set the wrong kind of goals for the education, the formation, of their children. They teach their children to love the world. And that is why the world remains corrupt.

“(…) because no one cares about their children; no one instructs them in virginity, no one in chastity, no one instructs them to spurn riches and glories, no one instructs them in the divine commandments of Sacred Scripture.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 42

“My child, remember the Lord all your days. Do not willingly sin or transgress his laws. Do good works all the days of your life, never follow ways of unrighteousness; for if you act in truthfulness, you will be successful in all your actions.“

“Bless the Lord God in everything; beg him to guide your ways and bring your paths and purposes to their end.“

Tobit 4: 5-6; 19

“The fear of the Lord gladdens the heart, giving happiness, joy and long life. For those who fear the Lord, all will end well: on their dying day they will be blessed.“

Ecclesiasticus (Jesus ben Sira) 1: 12-13

Formation into the image of God

“Is there anyone among you who, if your child asks for bread, would give a stone? Or, if your child asks for a fish, would give a snake? If you, then, evil as you are, know how to give your children what is good, how much more will your Father in heaven give good things to those who ask him!“

Matthew 7: 10-11

“Do not remove your hand from your son or daughter; rather, teach them the fear of God from their youth.“

Didache (The Lord‘s Teaching through the Twelve Apostles to the Nations), 1st century

Saint John Chrysostom charges parents to give their children a “good upbringing“ as a sign of their love for them, to teach them “how to live godly in this world“.

The heart of a child is tender and soft, he says, so that one can still stamp it with a seal like wax not hardened yet. Small children revere their parents, even their faces and voices. The parents enjoy a natural authority which they ought to use for good. Children – “wonderfully made in the image of God“ – need to be formed by their parents into more “wonderful images of God“, with the diligence and carefulness an artist would exhibit to craft a work of art.

“Take away the superfluous and add what is lacking. Day by day pay attention to the natural gifts and dispositions of your children – support what is good, and suppress what is evil.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 44

“Whoever is strict with a son will reap the benefit and be able to boast of him to acquaintances.“

“Pamper your child and he will terrorise you; play along with him and he will bring you sorrow.“

“While he is young, do not allow him his freedom and do not wink at his mistakes.“

Ecclesiasticus (Jesus ben Sira) 30: 2; 9; 11

Sealing the heart of wax with the sign of the cross

“Set me like a seal on your heart (…).“

Song of Songs 8: 6

The right kind of seal for the wax-like heart of a child is the sign of salvation: the sign of the cross of the Messiah. The custom back then was to bless oneself with the sign of the cross, during one’s daily life, by marking the forehead, the mouth, and the chest – the heart. (The very gesture all Roman Rite Catholics still do today when they stand for listening to the Gospel reading during Holy Mass.)

“Habituate them to make the sign of the cross before every word and every deed.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 44

“Paul, apostle of Christ Jesus by the command of God our Saviour and of Christ Jesus our hope, to Timothy, true child of mine in the faith. Grace, mercy and peace from God the Father and from Christ Jesus our Lord.“

“Timothy, my son, these are the instructions that I lay before you, in accordance with the prophecies once spoken over you, so that in them you may fight the good fight with faith and a good conscience for your weapons.“

“Timothy, take great care of what has been entrusted to you.“

“I also remember your sincere faith, a faith which first dwelt in your grandmother Lois, and your mother Eunice, and I am sure dwells also in you.“

1 Timothy 1: 1-2; 1: 18-19; 6: 20; 2 Timothy 1: 5

Saint John Chrysostom, pray for us!

I open this book and I realize: It is the season of Lent indeed. For the text is in Gothic print, not quite my “favorite“ typography.

An Austrian Catholic priest and church historian, who at the age of 52 died in the Bavarian capital where I currently live, in 1907 published some teachings on the Christian education of children by the “golden-mouthed“ archbishop of Constantinople Saint John Chrysostom (344-407) in German language.

In this first of several parts by which I try to share some of the holy bishop‘s teachings, let us take a look at one of the first exercises of parental authority: the naming of a child.

Some preliminary remarks to be precise:

• Saint John Chrysostom focuses mainly on the upbringing of boys and young men in the household of a free citizen. Nevertheless I will most of the time use “children“ in the generic sense (boys and girls) in my rendering of his thoughts because many things he says do not seem to be only specifically applicable to boys.
• Yet every time I quote or summarize an idea of his that is obviously a direct reference to the nature of masculinity, it will be made clear through the chosen wording.
• Whenever I will scoop something from the well of his speeches, I will do so by providing my own free – i.e. not entirely literal but rather interpretive and readable – English translation of the German version.

“May already their name instruct them in virtue“

Saint John Chrysostom instructs his formerly pagan, now Christian audience of his day and age not to randomly choose “any“ kinds of names for their children. They shall not be oriented towards honoring their (pagan) forefathers out of deference toward their own father or mother and their blood relationship to them by simply passing on their (pagan) names. Instead they ought to choose truly Christian names for their children that can be associated with great virtues.

Names carry symbolic cultural and mythological heritage and they are a sign of allegiance to certain worldview shaping grand narratives.

So the Christian parents ought to call their child…

“(…) by the name of a saint, a martyr, a bishop or an apostle.“

“Choose saints‘ names for your children.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 55

Already their name shall guide the children towards virtue.

Saint John Chrysostom reminds his listeners how some of the patriarchs, e.g. Abraham or Israel formerly known as Jacob, and apostles received new names from God – in moments of encounter with God. Names that signify their identity, virtue, and prophetically announce their special calling.

“And you are no longer to be called Abram; your name is Abraham, for I have made you father of many nations. I shall make you very fertile.“

Genesis 17: 5-6

“No longer shall you be called Jacob, but Israel, since you have shown your strength against God and human beings and have prevailed.“

Genesis 32: 29

“Blessed are you, Simon son of Jonah, for flesh and blood has not revealed this to you but my Father in heaven. So now I say to you: You are Peter and on this rock I will build my church. And the gates of the underworld will never overpower it.“

Matthew 16: 17-18

The blessings in a name

But the naming of a child after a great saint is more than just a “memorial“ of the virtues this saint excelled in by the grace of God. It is also a constant invocation of this saint‘s protection and blessing for the child and the whole family.

“May through the names of your children the saints themselves take residence in your house. (…) Even just the names of the saints bring blessings.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 56

Considering yourself the father or mother of a future saint

By honoring the saints through passing on their holy names to one‘s children one actually also honors the child and cultivates respect for an immortal soul created for the heavenly communion of saints, a future saint alongside the commemorated and celebrated saints of old.

The father (or mother) shall take it to heart to be the parent of…

“(…) John, of Elijah and of Jacob. When they pronounce these names with reverence and awe toward the righteous ones, when they care more about the spiritual family of the saints than about their blood kin, then this will be of great spiritual benefit for both the parents and the children.“

Saint John Chrysostom, my own free English translation from the German version: Johannes Chrysostomus und Dr. Sebastian Haidacher: Des Hl. Johannes Chrysostomus Büchlein über Hoffart und Kindererziehung, Leopold Classic Library, p. 56

Saint John Chrysostom, pray for us!

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“Your speech on the Sabbath day should not be like your speech on weekdays.“

R. Meir ibn Gabbai: The Mystery of the Sabbath. Translated and with a critical commentary by Elliot K. Ginsburg, State University of New York Press 1989, p. 55

Saint James the Apostle, brother of Saint Jude, teaches as part of the Way that leads to life:

“Anyone who claims to be religious without keeping a tight rein on the tongue is practising self-deception (…).“

James 1: 26

A holy day, whether it is the seventh day of the Sabbath in Judaism or the eighth day of the Lord‘s resurrection and glory in Catholicism, needs to be “kept holy“. The Jewish sages teach that whenever the Sabbath is profaned, for example by mundane or raw speech and talk as well as quarreling, it is a breach against the harmony and peace of the “celestial Jerusalem“ and leads to the destruction of the “earthly Jerusalem“ (ibid., p. 41). To remain blessed in the land of Israel hinges on keeping the Sabbath day holy. We read in the book of the prophet Isaiah:

“If you refrain from trampling the Sabbath, from taking your own pleasure on my holy day, if you call the Sabbath ‘a delight‘ and the day sacred to the LORD ‘a day honoured‘, if you honour it by not going your own way, from seeking your own pleasure and idle chatter, then you will find true pleasure in the LORD and I shall let you ride over the heights of the land. I shall feed you on the heritage of your father Jacob, for the mouth of the LORD has spoken.“

Isaiah 58: 13-14

Heavenly blessings come down to here below, to the earthly realm, when the commandment to sanctify the Sabbath day is kept. In the Jewish tradition it is therefore forbidden to profane the Sabbath by bringing to attention and discussing temporal needs, strifes, and worries. Be it politics, or even “the needs of the synagogue“, of the community of the faithful.  

“(On the Sabbath) it is forbidden to concern oneself even with the needs of the synagogue. Rather, one must engage only in songs of praise, in prayer and in words of Torah. One who concerns himself with other matters profanes the holy Sabbath.“

“On the Sabbath day all Israel are like ministering angels; their only concern is the praise and exaltation of their Creator.“

R. Meir ibn Gabbai: The Mystery of the Sabbath. Translated and with a critical commentary by Elliot K. Ginsburg, State University of New York Press 1989, p. 36, 40

Should not Catholics do in like manner on the holy first day of the week, the day of their new creation in Christ, the day to which their weekly obligation to assist at Holy Mass is bound? In Judaism, every Sabbath is understood as the miracle of the exodus relived. It is also said that the Torah was given to Israel on a Sabbath. Every eighth day is commemorating the resurrection of Christ, who is the Torah made flesh coming to us in the Most Holy Eucharist, is remembering the Passover of the Lord, the liberation from sin and death and from Pharao‘s – Satan‘s – reign, and thus every eighth day is this exodus relived as well. This is exactly what Catholics are taught every year during the Paschal Vigil when the Exsultet – the paschal song of praise – is chanted.    

“For when the holy day arrives on Sabbath eve, She (the community of Israel) escapes from those that beset Her. She leaves their domain and enters the domain of holiness.“

R. Meir ibn Gabbai: The Mystery of the Sabbath. Translated and with a critical commentary by Elliot K. Ginsburg, State University of New York Press 1989, p. 40

The Sabbath day and Sunday should not be confused with one another, though they intimately belong together. The Church never changed the appointed days and times as inbuilt into the weekly rhythm God created.

Saturday always remains the Sabbath day, as is very clear in Latin and many Roman languages in which Saturday is called “sabbato“. Sunday, the beginning of a new week, was always rendered in the tradition of the Church as “the first day of the week“ or the “eighth day“, never the “seventh“, for the “seventh day“ is and always will be Saturday: the day on which God rested from creating the world, the day on which Christ rested in the tomb, devoted in the liturgy to the Blessed Virgin Mary. Interestingly enough, the Jewish tradition pictures the Sabbath as a Queen and a Bride…

“We prolong the Sabbath by extending it into Saturday night, thereby showing that we do not like to see the departure of the holy Guest; indeed, its parting evokes a deep feeling of regret. So we detain it and, in our great affection, escort it with song and (choruses of) praise (…). It is said in the Midrash: ‘(The Sabbath) may be compared to a Bride and Queen who is escorted with song and verses of praise.‘ We have already alluded to the high mystery of Shabbat as Bride and Queen (…). (…) when the Sabbath arrives we must usher it in with songs and choruses of praise; and when the Sabbath departs, we must escort it in like fashion. So is our custom!“

R. Meir ibn Gabbai: The Mystery of the Sabbath. Translated and with a critical commentary by Elliot K. Ginsburg, State University of New York Press 1989, p. 66-67

From a Catholic perspective, we would have to consider both Saturday and Sunday to be very special days of the week as they belong to the Mother of God and to her Son, the Messiah, as they belong to the moon (a symbol of the Blessed Virgin) and to the sun (a symbol of the King of kings). As the light of the moon is a reflection of the light of the sun, the peace of the Sabbath day is a reflection of the even more complete peace in Christ. The eighth day is the fulfillment of the seventh day, in a way a “double portion“ Sabbath.

If only Catholics learned to also live it as a “double portion“ of praise, joy, and recreation kind of day, very careful to not profane it. And one aspect of contributing to keeping the first day of the week holy is this: to drop the idle chatter, to call the day of rest a delight, for a whole day to raise our hearts up to our Creator and Redeemer, up and beyond the trenches of this passing world.

To chant praise only, to give thanks for receiving the Holy Body and Blood of Christ, and then simply to rest with a lover’s heart in His victory, His peace, and His joy; to celebrate, replenish and recreate ourselves in brotherly togetherness.

“Sunday is expressly distinguished from the sabbath which it follows chronologically every week; for Christians its ceremonial observance replaces that of the sabbath. In Christ’s Passover, Sunday fulfills the spiritual truth of the Jewish sabbath and announces man’s eternal rest in God. For worship under the Law prepared for the mystery of Christ, and what was done there prefigured some aspects of Christ:
‘Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord’s Day, in which our life is blessed by him and by his death.‘ (St Ignatius of Antioch)
The celebration of Sunday observes the moral commandment inscribed by nature in the human heart to render to God an outward, visible, public, and regular worship ‘as a sign of his universal beneficence to all.‘ (St Thomas Aquinas) Sunday worship fulfills the moral command of the Old Covenant, taking up its rhythm and spirit in the weekly celebration of the Creator and Redeemer of his people.“

“Just as God ‘rested on the seventh day from all his work which he had done,‘ human life has a rhythm of work and rest. The institution of the Lord’s Day helps everyone enjoy adequate rest and leisure to cultivate their familial, cultural, social, and religious lives.
On Sundays and other holy days of obligation, the faithful are to refrain from engaging in work or activities that hinder the worship owed to God, the joy proper to the Lord’s Day, the performance of the works of mercy, and the appropriate relaxation of mind and body.“

Catechism of the Catholic Church, par. 2175 – 2716; 2184 – 2185