Have moved beyond hermit label, beyond perhaps even recluse or anchorite, moved beyond victim soul label. Am devoting the present moment and whatever moments left with life on earth to the project of getting to know Christ all the more in the present moment, as well as climbing the stairway to heaven.
A new blog expresses the implementation of the Order of the Present Moment, hopefully climbing with Christ in the present moment...http://christinthepresentmoment.blogspot.com/
An adjunct blog expresses the preface, introduction and structure of the Order of the Present Moment, with the hope finding and climbing the Stairway to Heaven. It is a finite blog, meaning there will come a time when the rationale given for this spiritual order, the structure written, revised, and finished. But it is in process, all the same...http://orderofthepresentmoment.blogspot.com/
Not that the writing is outstanding or the content relevant to any other souls, I am willing to share the thoughts and my attempt to live out the Order of the Present Moment, all for God, within the God-given circumstances of my life.
The project seems a culmination of the journey thus far, and it is beyond personal vocational labels, as mentioned above, and will express the turning more of the soul to Christ. Already there is a post that may still be a loose end from the temporal, yet those moments do occur in every day life, and will continue to occur. The point is to begin climbing the stairway to heaven, and living more in Christ, with His view, moment by moment.
Anyone stumbling upon this post is welcome to read the ones referred to, or not. The writing is personal, hopefully devotional or meditative, or will stimulate ideas for others' adaptation, or not. I welcome comments but will edit those that are inappropriate. Fair enough.
Thursday, September 23, 2010
Thursday, March 26, 2009
Catholic Hermit Thankful for Bishops' Strong Stances
Am prayerfully thankful for Bishop D'Arcy's stance, and now this statement to Fr. Jenkins by Bishop Olmsted. May there be more to come, as this is a turning point for Catholics. Shine clear lights upon what the Church IS, to be clear lights through, with, in Christ, not only for the world but for foggy Catholics, as well. We must continue to work hard to be heard, harder to be seen witnessing, and most of all to be assured and to assure that prayers will be answered.
What clear-light Catholics can count on are prayer and the Sacraments, unimpeded by disobedience, dissent, and confused contortions of the Faith. Lest we forget that the Most Holy Trinity and the Virgin Mary, angels and saints feel our pain, Christ will have victory in this.
Part of that victory is the very fact that clear-light Catholics are willing to lay all else aside and stand firm for the Truth of the Church, to defend Her, and to be media-politic-culturally martyred if necessary.
There is a supernatural reality, and this is spiritual warfare being finally brought out into the temporal scene. It is more than Lenten Penance. Passion week is coming soon. Who is the victor, always, in this world and for all eternity?
Let us lay our lives down for Christ and His Church: turn away from cunning deceptions of politicians--even of foggy Catholics. Be not afraid to be clear lights of Christ and His Church: obedient, prayerful, and sacrificial. Offer all for God, for what remains worthy if we do not have the Truth? Let the Notre Dame scandal be the light switch for conversion.
Obama Nation: an Abomination
Dropping back into the temporal Catholic world to briefly comment that today's Gospel clarifies that we are to follow God, that we are to be clear witnesses to Who He IS and what we believe through Christ, with Christ, in Christ.
The recent legislation, the unprecedented spending, the horrors against human dignity and life, and even the cutting of charitable giving tax credits make clear we are dealing with darkness against what is holy, good, decent and TRUTH.
This is our Lenten Agony. As Catholics, the world, believe it or not, looks to see if we believe and live what we have been Baptized, to what we have been Confirmed, to what we avow at each Mass, to Him Who we receive, Body, Blood, Soul and Divinity.
It is a time for Catholics who are clear in what the Church teaches, to engage unclear Catholics, deceived and foggy Catholics, as to the TRUTH. We must employ the Spiritual Works of Mercy to all:
Admonish sinners
Instruct the ignorant
Counsel the doubtful
Comfort the sorrowful
Bear wrongs patiently
Forgive injuries
Pray for the living and the dead
The Corporal Works of Mercy speak for themselves, as well and are endangered for the most vulnerable.
The invitation of Obama to speak at Notre Dame University commencement as well as to be honored there, is a turning point opportunity for Catholics to rise up out of the pews if they are in them, or to rise up out of deception if not. We must be clear-light witnesses to the Way, the Truth, the Life. Right is always right, and perhaps we needed this abomination to occur in order to uphold that which is sacred and true.
PRAY, SACRIFICE, FAST, WITNESS to CLEAR LIGHT of CHRIST and HIS CHURCH.
The recent legislation, the unprecedented spending, the horrors against human dignity and life, and even the cutting of charitable giving tax credits make clear we are dealing with darkness against what is holy, good, decent and TRUTH.
This is our Lenten Agony. As Catholics, the world, believe it or not, looks to see if we believe and live what we have been Baptized, to what we have been Confirmed, to what we avow at each Mass, to Him Who we receive, Body, Blood, Soul and Divinity.
It is a time for Catholics who are clear in what the Church teaches, to engage unclear Catholics, deceived and foggy Catholics, as to the TRUTH. We must employ the Spiritual Works of Mercy to all:
Admonish sinners
Instruct the ignorant
Counsel the doubtful
Comfort the sorrowful
Bear wrongs patiently
Forgive injuries
Pray for the living and the dead
The Corporal Works of Mercy speak for themselves, as well and are endangered for the most vulnerable.
The invitation of Obama to speak at Notre Dame University commencement as well as to be honored there, is a turning point opportunity for Catholics to rise up out of the pews if they are in them, or to rise up out of deception if not. We must be clear-light witnesses to the Way, the Truth, the Life. Right is always right, and perhaps we needed this abomination to occur in order to uphold that which is sacred and true.
PRAY, SACRIFICE, FAST, WITNESS to CLEAR LIGHT of CHRIST and HIS CHURCH.
Monday, April 21, 2008
Returned from Private Retreat
Returned from private retreat ten days early. Bizarre happenings. It ended up being a "business" trip with much suffering and a couple or three more "assignments." Have been quite ill. Obstacles persisted through the final airport with an issue over a small vial of holy water. The line was drawn, however, and other airport employees kindly boxed the small bottle and shipped it free in plane's belly. One bigoted employee did not get her way, thankfully, and the holy water from Mariazell basilica was not tossed out.
A letter came from a woman who reports nerve problems much of her life. She writes of how lonely it is to be a mystic. The timing of her letter is apropos, for the retreat brought another encounter with a soul of unusual dimension and also horrific capacities.
The experiences float in and out; much is blurred of the time away. The body nearly emptied of electricity save for a ground wire. The soul at times seemed, this past week, about to detach. Much rest, Sacrament of the Annointing of the Sick, Mass finally and to see the Bishop and VG concelebrate, thankfully so. On eighth day of antibiotics and yet depleted, but sparks here and there, in evidence.
So much to mull over of the interior, of the experience which causes the nothing to confront an aspect of the soul. And this aspect causes the nothing to be yet more hidden. From Psalm 26 comes the assurance that the Lord has protected the nothing in His Tabernacle--and there the nothing shall remain.
For safe-keeping, the nothing must remain in the Tabernacle, and the Catholic Church is its only hiding place; and within that hiding place a very narrow nook for experience of others who have chosen to spill out the chalice, demonstrate a sorrowful fate.
So much occurred that is best, at least for now, not described. It has been shared with the confessor who has tried to comprehend. As for other matters, a confessor there in the distant land said to leave it to my Bishop. Another said God was proving the nothing. It seemed stretched beyond endurance, but here it be, and back at Mass late in the afternoon just past. And God willing and body able, to go today and from here on, and to remain in the Tabernacle.
"For my mother and father have left me, but the Lord hath taken me up." (Ps. 26)
A letter came from a woman who reports nerve problems much of her life. She writes of how lonely it is to be a mystic. The timing of her letter is apropos, for the retreat brought another encounter with a soul of unusual dimension and also horrific capacities.
The experiences float in and out; much is blurred of the time away. The body nearly emptied of electricity save for a ground wire. The soul at times seemed, this past week, about to detach. Much rest, Sacrament of the Annointing of the Sick, Mass finally and to see the Bishop and VG concelebrate, thankfully so. On eighth day of antibiotics and yet depleted, but sparks here and there, in evidence.
So much to mull over of the interior, of the experience which causes the nothing to confront an aspect of the soul. And this aspect causes the nothing to be yet more hidden. From Psalm 26 comes the assurance that the Lord has protected the nothing in His Tabernacle--and there the nothing shall remain.
For safe-keeping, the nothing must remain in the Tabernacle, and the Catholic Church is its only hiding place; and within that hiding place a very narrow nook for experience of others who have chosen to spill out the chalice, demonstrate a sorrowful fate.
So much occurred that is best, at least for now, not described. It has been shared with the confessor who has tried to comprehend. As for other matters, a confessor there in the distant land said to leave it to my Bishop. Another said God was proving the nothing. It seemed stretched beyond endurance, but here it be, and back at Mass late in the afternoon just past. And God willing and body able, to go today and from here on, and to remain in the Tabernacle.
"For my mother and father have left me, but the Lord hath taken me up." (Ps. 26)
Thursday, April 17, 2008
There Are Worse Things in Life than Death
This is the theme of a recent pilgrimage. There was much suffering involved. Returned quite ill in body and suffering in soul, as well. But this is the life and dying to self of a victim soul. If one offers to suffer and die for the Church, to live in Christ and do His will, to offer to join Christ in reparative suffering--then suffering is to be expected.
Why does it take me by surprise? Ignorance and naivete. Not being aware, perhaps, and not being focused enough on the mission as victim soul.
A poor confession was made elsewhere. The sin could not be adequately described, but it had to do with no suffering well enough, not appreciating the suffering, not honoring the present moment in the deep suffering--nor being joyful in the location of the suffering.
It is difficult to write at this time. So much has transpired. But victim souls seem to be called to be available for the individual, hidden and forgotten souls of the world. The reality becomes simply being put in their paths, literally, so as to get to know the need of their souls, and then in ways inexplicable to describe, having occasions build and unfold in order to suffer greatly for these very real and living persons.
And, it would seem quite feasible, that suffering can also be offered and experienced for those not living. Must ponder this awhile, however.
Why does it take me by surprise? Ignorance and naivete. Not being aware, perhaps, and not being focused enough on the mission as victim soul.
A poor confession was made elsewhere. The sin could not be adequately described, but it had to do with no suffering well enough, not appreciating the suffering, not honoring the present moment in the deep suffering--nor being joyful in the location of the suffering.
It is difficult to write at this time. So much has transpired. But victim souls seem to be called to be available for the individual, hidden and forgotten souls of the world. The reality becomes simply being put in their paths, literally, so as to get to know the need of their souls, and then in ways inexplicable to describe, having occasions build and unfold in order to suffer greatly for these very real and living persons.
And, it would seem quite feasible, that suffering can also be offered and experienced for those not living. Must ponder this awhile, however.
Friday, January 18, 2008
The Catholic Hermit Can't Wait, but Must
The regular confessor is due back, and the hermit has much contrition of heart. The confessional has been seeing much of the hermit lately. The nothing can't wait to go to confession, but must. Reading St. Silouan today has helped coagulate the regret even beyond this morning's repentance of being such an easy mark for the devil and being so weak.
Now the reality has settled: the hermit was impatient with others, shocked, angered, saddened, and also impatient with self. It has to do with more specifics of what was confessed today, with having not focused enough on God but being distracted and drawn out of the Sacred Heart. There was not possession of self.
Sometimes confessions go like that: first one with outer layers repented and absolved; then shortly after the inner layers may be seen and dealt with. One could use the onion image; but really, with confession, it is like a lovely rose, and removing petal after petal peacefully, gently, and letting them float to the ground of being, leaving the inner while the scent refreshes the soul.
The Catholic hermit has been foolish--again! Each day brings more pop quizzes in soul school. One can be ready to answer for one's own sins--but to answer for another? The hermit first must confess the impatience of self and the reaction in anger and then saddness. It is not pleasant to notice words and actions of self and others that are so disappointing. But reacting only made matters worse. For shame on this nothing. So in this next confession, we will pluck off more petals, revealing the core, and make amendment, do penance.
Despite the upset and frustration, really, of a disappointment in the very humanity this hermit is supposed to be embracing within the Sacred Heart, no matter what, this day has been rather blissful. Even the sad news of a prayer for someone hoping for something, brought the realization that the hermit must go to Adoration and thank God for the answered prayer for this young man--even if the answer was not what we all hoped for. Too often the hermit does not praise God for the answered prayers that go against its personal wants.
The writing has gone well, and the editing and reading and praying and mending and washing. An adult daughter helped with the disenabling process so the hermit could write in total ignorance of any possible readers. Now the hermit writes to God, for God--without distraction other than the ever-hindering self. It is like being able to ignore the next door neighbor again, for all has been peaceful since the detective took action. The neighbor has windows allowing sighting of the hermit, but the hermit cannot see the neighbor. Freedom--at least for the hermit!
What tremendous practice God provides to learn just what this morning's confessor said to do: pay no heed to others' views or opinions of the hermit's life and pay no heed to their lives. Of course, he did not mean to not love, to not pray, to not have compassion--but to not be distracted and not react. Sense God only.
St. Silouan writes relative to this new practice, and the hermit began exercises in placing many people within its heart and then nesting within the Sacred Heart. Also, the hermit practices admitting and answering for its own sins, but also to be willing to embrace as its own, the faults of others. This exercise helps not becoming impatient with others' failings or unexpected behaviors which can be disappointing. We disappoint ourselves, do we not? So, we are called to accept responsibility, in oneness, for our own and others' sins.
"We can all find ways of justifying ourselves on all occasions, but if we really examine our hearts we shall see that in justifying ourselves we are not guiless. Man justifies himself firstly because he does not want to acknowledge that he is even partially guilty o fthe evil in the world, and secondly because he does not realize that he is gifted with godlike freedom: he sees himself merely as part of the world's phenomena and, as such, dependent on the world. Tehre is a considerable element of bondage in this, and self-justification, therefore, is a slavish business unworthy of a son of God."
The Staretz had no sign of self-justification in him. Of course, he was an evolved soul, and he had grown in holiness over the years by grace and through cooperation with God's grace! He possessed the Spirit of Christ in that he could accept the blame for the faults of others; people of the world would consider that subjection. The Staretz could feel all humanity as a single whole to be incorporated in the personal existence of every man.
"According to the second commandment, Love thy neighbour as thyself, each of us must and can comprise all mankind i his own personal being, in the same way as each of the three Persons of the Godhead contains the fullness of Divine Being. Thus we shall accept all the evil in the world not as something extraneous but as evil in which we too have our part, and contend with evil, with cosmic evil, beginning in our own selves."
The hermit is practicing this. Knowing one's own sins is on-going petal-plucking; knowing other's sins is something God allows so that the hermit can learn to love and learn to suffer the consequences of its sins and others' sins; and from suffering, the hermit can love all the more.
"The love of Christ being a Divine force and a gift of the Holy Spirit, the One Spirit acting universally, makes all men ontologically one. Love takes to itself the life of the loved one. The man who loves God is drawn into the Godhead; he who loves his brother draws his brother's life into his own hypostatic being; the man who loves the whole world in spirit will embrace the whole world."
Why is it that God chooses to have some men separated from contact, one with the other, in the temporal realm? Perhaps this is true more for the hermit than others, for the hermit is to have a stricter separation from the world in the tangible effects; but the spiritual love--loving the whole world and all souls in it, in spirit--is the very work of the hermit.
A new phase is beginning! The Catholic hermit is going to write in a new blog. While not a full year from the friend's challenge that the hermit could not be a complete hermit due to externals--the hermit has learned that this is true--but more from truth that one can never be complete this side of the beatific vision! So now the hermit is going to write a blog from the suggestion of the regular confessor, who said, "Refer to yourself as 'the Catholic hermit.'" To commemorate the passageway, tomorrow "The Catholic Hermit" commences.
Now the reality has settled: the hermit was impatient with others, shocked, angered, saddened, and also impatient with self. It has to do with more specifics of what was confessed today, with having not focused enough on God but being distracted and drawn out of the Sacred Heart. There was not possession of self.
Sometimes confessions go like that: first one with outer layers repented and absolved; then shortly after the inner layers may be seen and dealt with. One could use the onion image; but really, with confession, it is like a lovely rose, and removing petal after petal peacefully, gently, and letting them float to the ground of being, leaving the inner while the scent refreshes the soul.
The Catholic hermit has been foolish--again! Each day brings more pop quizzes in soul school. One can be ready to answer for one's own sins--but to answer for another? The hermit first must confess the impatience of self and the reaction in anger and then saddness. It is not pleasant to notice words and actions of self and others that are so disappointing. But reacting only made matters worse. For shame on this nothing. So in this next confession, we will pluck off more petals, revealing the core, and make amendment, do penance.
Despite the upset and frustration, really, of a disappointment in the very humanity this hermit is supposed to be embracing within the Sacred Heart, no matter what, this day has been rather blissful. Even the sad news of a prayer for someone hoping for something, brought the realization that the hermit must go to Adoration and thank God for the answered prayer for this young man--even if the answer was not what we all hoped for. Too often the hermit does not praise God for the answered prayers that go against its personal wants.
The writing has gone well, and the editing and reading and praying and mending and washing. An adult daughter helped with the disenabling process so the hermit could write in total ignorance of any possible readers. Now the hermit writes to God, for God--without distraction other than the ever-hindering self. It is like being able to ignore the next door neighbor again, for all has been peaceful since the detective took action. The neighbor has windows allowing sighting of the hermit, but the hermit cannot see the neighbor. Freedom--at least for the hermit!
What tremendous practice God provides to learn just what this morning's confessor said to do: pay no heed to others' views or opinions of the hermit's life and pay no heed to their lives. Of course, he did not mean to not love, to not pray, to not have compassion--but to not be distracted and not react. Sense God only.
St. Silouan writes relative to this new practice, and the hermit began exercises in placing many people within its heart and then nesting within the Sacred Heart. Also, the hermit practices admitting and answering for its own sins, but also to be willing to embrace as its own, the faults of others. This exercise helps not becoming impatient with others' failings or unexpected behaviors which can be disappointing. We disappoint ourselves, do we not? So, we are called to accept responsibility, in oneness, for our own and others' sins.
"We can all find ways of justifying ourselves on all occasions, but if we really examine our hearts we shall see that in justifying ourselves we are not guiless. Man justifies himself firstly because he does not want to acknowledge that he is even partially guilty o fthe evil in the world, and secondly because he does not realize that he is gifted with godlike freedom: he sees himself merely as part of the world's phenomena and, as such, dependent on the world. Tehre is a considerable element of bondage in this, and self-justification, therefore, is a slavish business unworthy of a son of God."
The Staretz had no sign of self-justification in him. Of course, he was an evolved soul, and he had grown in holiness over the years by grace and through cooperation with God's grace! He possessed the Spirit of Christ in that he could accept the blame for the faults of others; people of the world would consider that subjection. The Staretz could feel all humanity as a single whole to be incorporated in the personal existence of every man.
"According to the second commandment, Love thy neighbour as thyself, each of us must and can comprise all mankind i his own personal being, in the same way as each of the three Persons of the Godhead contains the fullness of Divine Being. Thus we shall accept all the evil in the world not as something extraneous but as evil in which we too have our part, and contend with evil, with cosmic evil, beginning in our own selves."
The hermit is practicing this. Knowing one's own sins is on-going petal-plucking; knowing other's sins is something God allows so that the hermit can learn to love and learn to suffer the consequences of its sins and others' sins; and from suffering, the hermit can love all the more.
"The love of Christ being a Divine force and a gift of the Holy Spirit, the One Spirit acting universally, makes all men ontologically one. Love takes to itself the life of the loved one. The man who loves God is drawn into the Godhead; he who loves his brother draws his brother's life into his own hypostatic being; the man who loves the whole world in spirit will embrace the whole world."
Why is it that God chooses to have some men separated from contact, one with the other, in the temporal realm? Perhaps this is true more for the hermit than others, for the hermit is to have a stricter separation from the world in the tangible effects; but the spiritual love--loving the whole world and all souls in it, in spirit--is the very work of the hermit.
A new phase is beginning! The Catholic hermit is going to write in a new blog. While not a full year from the friend's challenge that the hermit could not be a complete hermit due to externals--the hermit has learned that this is true--but more from truth that one can never be complete this side of the beatific vision! So now the hermit is going to write a blog from the suggestion of the regular confessor, who said, "Refer to yourself as 'the Catholic hermit.'" To commemorate the passageway, tomorrow "The Catholic Hermit" commences.
On Distinguishing Good from Evil
This section of the Staretz' doctrinal teaching (in the book about St.Silouan) smooths the frigid day with warm comfort. Comfort allows peace to bring clarity of understanding and thought. A Catholic hermit must learn clarity in understanding and thought. This comes under, perhaps, the S of stillness.
Now to quote what Sophrony the Archimandrite shares of St. Silouan's teaching:
"The Staretz...held that the certain sign by which to recognize good from evil is not so much the end, which may appear to be holy and sublime, as the means selected to achieve the end.
"God alone is absolute. Evil, which has no original essence but is merely the resistance of the free creature to God, cannot be absolute. Therefore the evil does not and cannot exist of itself but must live like a parasite on the body of good. Evil must find a justification, must appear disguised as good, and often the highest good. Evil always and inevitably contains an element appearing to have a positive value, and it is this which seduces man. Evil strives to present its positive facet as a jewel so precious, or at all events so desirable, that all means are justified to attain it.
"Absolute good cannot be achieved in man's earthly existence: there is an element of imperfection in all human undertakings. This presence of imperfection in human good on the one hand, and the inevitable presence of some pretence of good in evil on the other, often make it extremely difficult to distinguish good from evil.
"The Staretz believed that evil always proceeds by means of deceit,camouflaging itself as good, whereas good in order to realize itself does not need the co-operation of evil. Therefore as soon as wrong means--malice, lying, violence and their like--make their appearance, one is entering a domain alien to the spirit of Christ. Good is not attained by evil means, and the end does not justify the means. Good not obtained by good means is not good. This is the testament we have received from the Apostles and holy Fathers. Although good frequently triumphs and by its appearance rectifies evil, this does not mean that evil has led to good, that good has come out of evil. That is impossible. But the power of God is such that where it appears, it heals all things so wholly that no scar remains--the damage caused by evil is effaced--for God is the fullness of life and creates life from nothing."
These aspects of distinguishing good from evil will take some consideration, over the course of this day, while editing the complaints of those who have been evily deceived and cheated in the consumer world, while putting more tangible objects in loving order in the hermitage, while writing the question about writing to be placed before the eyes of the Bishop (for the Lord sees through the eyes of my Bishop), while praying for good to occur in several prayer intentions others have requested, while reading the Gospel of St. John and more from the Staretz, aand while looking out onto the smooth-iced Lake Immaculata, along with Pope Benedict XVI, whose framed photo is enthroned by the window and smiles kindly at the Catholic hermit and says with his eyes: be good, be holy.
Now to quote what Sophrony the Archimandrite shares of St. Silouan's teaching:
"The Staretz...held that the certain sign by which to recognize good from evil is not so much the end, which may appear to be holy and sublime, as the means selected to achieve the end.
"God alone is absolute. Evil, which has no original essence but is merely the resistance of the free creature to God, cannot be absolute. Therefore the evil does not and cannot exist of itself but must live like a parasite on the body of good. Evil must find a justification, must appear disguised as good, and often the highest good. Evil always and inevitably contains an element appearing to have a positive value, and it is this which seduces man. Evil strives to present its positive facet as a jewel so precious, or at all events so desirable, that all means are justified to attain it.
"Absolute good cannot be achieved in man's earthly existence: there is an element of imperfection in all human undertakings. This presence of imperfection in human good on the one hand, and the inevitable presence of some pretence of good in evil on the other, often make it extremely difficult to distinguish good from evil.
"The Staretz believed that evil always proceeds by means of deceit,camouflaging itself as good, whereas good in order to realize itself does not need the co-operation of evil. Therefore as soon as wrong means--malice, lying, violence and their like--make their appearance, one is entering a domain alien to the spirit of Christ. Good is not attained by evil means, and the end does not justify the means. Good not obtained by good means is not good. This is the testament we have received from the Apostles and holy Fathers. Although good frequently triumphs and by its appearance rectifies evil, this does not mean that evil has led to good, that good has come out of evil. That is impossible. But the power of God is such that where it appears, it heals all things so wholly that no scar remains--the damage caused by evil is effaced--for God is the fullness of life and creates life from nothing."
These aspects of distinguishing good from evil will take some consideration, over the course of this day, while editing the complaints of those who have been evily deceived and cheated in the consumer world, while putting more tangible objects in loving order in the hermitage, while writing the question about writing to be placed before the eyes of the Bishop (for the Lord sees through the eyes of my Bishop), while praying for good to occur in several prayer intentions others have requested, while reading the Gospel of St. John and more from the Staretz, aand while looking out onto the smooth-iced Lake Immaculata, along with Pope Benedict XVI, whose framed photo is enthroned by the window and smiles kindly at the Catholic hermit and says with his eyes: be good, be holy.
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