Tag: Christianity

    

In the name of the Father and the Son and the Holy Spirit.

Today, dear brothers and sisters in the Lord, is the feast of the great Russian monastic saint, Venerable Barlaam the Abbot of Khutyn, NovgorodSt Barlaam led a strict solitary life, occupying himself with unceasing prayer and keeping a very strict fast. He was a zealous ascetic in his labors: he cut timber in the forest, chopped firewood and tilled the soil, fulfilling the words of Holy Scripture, “If anyone will not work, neither shall he eat” (2 Thess. 3: 10).

“>Varlaam of Khutyn. What can be said about him and about us?

St. Varlaam lived in the twelfth century in the great Rus’ city known as Veliky Novgorod. He spent his entire childhood and youth there. He was the son of the rich and famous citizens Mikhail and Anna, who were distinguished by a pious life, which bore good fruit. This boy who was born to them, Alexei, imbibed the words of Holy Scripture from childhood and resolved to devote his entire life to God. This caused people, including his parents, some bewilderment, because there were so many good and interesting things around, and yet he chose this path. He only liked to read sacred books, go to church, and spend all his time at home in prayer and fasting. And when asked why, Alexei would answer: “Life is but a shadow and a dream; it turns like a wheel.” For his joy was only the eternal—only eternal love for the eternal God.

How few there are of us who live this way. And what happiness it is for us that there have always been, are, and will be such people among us unto the ages of ages. What was the twelfth century like and how different was it from our present time? Just as the sanctity of Christian love was trampled on in the crazed land of Rus’, so the same thing happens now. We all call ourselves Orthodox Christians, we’re all baptized, or at least most of us, but when we start to divide power and money, everything loses meaning for us. Fraternal blood is being shed, there’s robbery everywhere, tormenting our own brothers and sisters, not just in the literal sense, but even in words. And at that time in the twelfth century, it was Veliky Novgorod that acted as the instigator and inciter of all internecine strife. You can hear a lot today, as then, from people about some freedoms, about some liberalism—how good it is—“Let’s live in the Western way.”

How many accuse us now of slavish love for God, for the authorities, that we don’t start a revolution, and so on. But it’s because Orthodox people can’t have any dreams of revolution. Because an Orthodox man honors the Law of God, where it says that he must honor the authorities he deserves. Is it possible that the Lord, remembering every gnat, every bug, should forget about poor you and give you a bad ruler? This is grumbling against God. Surely you can grumble against God in your heart with words of revolution: “Let’s have a revolution; let’s have freedom; let’s go somewhere and get something.” And we see clear examples of this even now, with what’s happening around us. We can see perfectly well what these freedoms have led to.

But in their bitterness, people continue to blame everyone and everything rather than their own freedom-loving demonic path, their desire for anarchy. The same thing happened in Veliky Novgorod in the twelfth century. And there was born such a man, Alexei, who was tonsured with the name Varlaam. For his virtuous, ascetic life, St. Varlaam was glorified by the Lord with various miracles and gifts of clairvoyance. And there are such saints living now. It seems there are no such feats, no such fasts, but there always are and were such people. You can be sure of that. It’s thanks to the prayers of these people that our Rus’ lived and will live.

One man went to see the great elder with his only son, who was sick, but his son died along the way. But he still went to see the saint to entreat his holy prayers. And when the saint prayed, the boy revived.

And there was this story from Novgorod, which is immortalized in history. Once the saint went to see Archbishop Gregory of Novgorod. And when leaving him, he said in parting: “Next time I’ll come to you on a sleigh.” But how is it possible to come by sleigh in summer, in the first weeks of the Apostles Fast? And indeed, it snowed that day, and the saint arrived by sleigh. And people murmured: “How could this happen? Why doesn’t the Lord love His loyal Christians?” And he said: “It’s according to God’s providence,” which calmed everyone down. And in fact, everyone was then convinced of the miracle and providence of God, because this frost didn’t freeze people, but only the worms that were all over the roots of the wheat they’d planted. The worms died. And the next day, it was sunny again and the grass was green. That’s how the saint turned everything to good by his asceticism, by his prayer.

There was such a case. We often are filled with condemnation because something happens one way, and another thing happens another way. In Veliky Novgorod there was such freedom that after condemning a man in public that they’d take a stone, hang it about his neck, and throw it into the Volkhov. And then one day, passing by one such unfortunate man with a stone around his neck, the saint had such zeal and asked for this man for himself. Another time he was on the road, and another man was facing the same condemnation. But he didn’t ask for this man, and the condemned man was drowned. And people started asking, “Why did you do this? There were two men condemned—one you saved and the other not.” He replied: “The first condemned man, yes, he committed this crime; yes, he was justly punished, but no one looked into his heart. And there was repentance in his heart.” And he took him, sent him to a monastery, and instructed him with many words. He saw a repentant heart. And this man changed his life there in the monastery, became a monk, and performed many good deeds.

And about the second man, whom the saint didn’t save, he said, “Why should I save him? He was unjustly condemned and died as a martyr in Christ. He calmly endured the curses that came upon him with great Christian patience, and now he’s rewarded by God with a martyr’s crown. What more can I, a weak, feeble man, do than he has done for his own soul?” For that’s the most important thing we have. Our greatest concern should be for our souls. The words of St. Seraphim of Sarov are true. That is, save yourself and thousands around you will be saved. Nothing has changed, and these are not lies.

And one more thing I’d like to say. Among the Heavenly acts of the Khutyn Spirit-bearer was the miracle of saving Moscow. This occurred in 1521 during the reign of Grand Prince Vasily III. There was another attempt to ruin Rus’. But at that time, a blind eldress from Ascension Monastery saw in a vision how the Holy Hierarchs St Peter the Metropolitan of Moscow and Wonderworker of All RussiaSaint Peter, Metropolitan of Moscow, was born in Volhynia of pious parents, Theodore and Eupraxia. Even before the birth of her son, the Lord revealed to Eupraxia the preordained blessedness of her son.

“>Peter, St. Alexis the Metropolitan of Moscow and Wonderworker of All RussiaThe Lord revealed to the future saint his lofty destiny from early childhood. At twelve years of age Eleutherius went to a field and set nets to ensnare birds. He dozed off and suddenly he heard a voice: “Alexis! Why do you toil in vain? You are to be a catcher of people.””>Alexei, and St Jonah the Metropolitan of MoscowSaint Jonah, Metropolitan of Moscow and Wonderworker of All Russia, was born in the city of Galich into a pious Christian family.”>Jonah were coming out of the Kremlin in procession, carrying the Muscovite and Russian sacred treasure of the Vladimir Icon of the Mother of God. The procession was met at the Kremlin gates by Sergei of Radonezh, Saint of All RussiaAt that moment, the fate of the Russian Church was being decided; even the whole fate of Russian culture was being sealed. Just try to imagine Russia without the Holy Trinity-St. Sergius Lavra, without Andrei Rublev, without the churches dedicated to the Holy Trinity. And yet, St. Sergius left that decision up to another, even though he already knew the answer to his own question.”>St. Sergius of Radonezh and St. Varlaam of Khutyn, who begged the saints to return the icon to Moscow and beg the Lord’s forgiveness for our people, who are willful, obstinate, but still bearers of the Holy Spirit. And that’s how it all happened. Then the ambassadors went out to Khan Mehmed Giray with rich gifts. And everything was fine that year. Everything was forgiven precisely by the prayers of Sts. Sergius of Radonezh and Varlaam of Khutyn.

When people would come to St. Varlaam, he would talk about three things, especially to the authorities. He would tell them, first, that they shouldn’t lord over people who are just like themselves; second, that they should rule according to the law; and third, that they won’t always be in power, and that they’ll also have to give an account before God, the Master of life. Because the judgment of God is over them as well. Before His death, He told His disciples: “Live like you’re preparing to die every day.” True faith in the Heavenly Father is perfect trust in His goodness, which, unfortunately we don’t have, due to our lack of faith.

Wisdom, love, and complete trust in the merciful Lord permeated St. Varlaam’s entire life. Remembering his life, we can recall how he lived—with great humility, endurance of sorrows, in constant, vigilant prayer. And let us remember his words: “Children, beware of all unrighteousness; don’t envy or slander; refrain from anger; don’t lend money at interest; beware of judging unrighteously; don’t swear falsely; having taken an oath, fulfill it; don’t indulge in bodily passions; and always be meek and treat everyone with love. This virtue is the beginning and root of all good.”

Amen.

Pittsburgh, November 16, 2023

Photo: obitel-minsk.com     

Last week, the Holy Synod of the Orthodox Church in America announced the canonization of the first female saint of North America, the beloved Matushka Olga Michael (†1979).

St. Olga is remembered as a humble mother, midwife, and priest’s wife who was filled with love for everybody, and especially abused women.

There are many miracles attributed to her intercessions and protection, some of which can be read about in the articles, “Matushka Olga Michael: A Helper in Restoring the Work of God’s HandsWhile all of the canonized saints of North America have so far been men, over the past few years an Orthodox woman, native of North America, has slowly become known to more and more people, particularly other Orthodox women.

“>Matushka Olga Michael: A Helper in Restoring the Work of God’s Hands,” and “Will Blessed Olga Be The First Female Orthodox Saint Of North America?Orthodox Christians in North America and around the world already are venerating the Alaskan matriarch for her care and concern for abused women.”>Will Blessed Olga be the First Female Orthodox Saint of North America?”

On Tuesday, November 14, two priests who have decades of experience of serving the Church of Christ in Alaska, Fr. Michael Oleska and Fr. Nichoals Molodyko-Harris, joined Fr. Thomas Soroka on Ancient Faith Today Live to discuss the canonization, their ministry in Alaska, their personal experiences with Matushka Olga, and much more.

Fr. Michael told the wondrous story of St. Olga’s repose and funeral:

She became seriously ill, diagnosed with cancer. Two of her daughters went to Kodiak that summer and prayed at Spruce Island at the grave of St. Herman of Alaska, and by the time they got home just a few days later, their mother was out of bed and walking around. And her cancer went into remission for several years.

And then she became sick again and she began giving instructions to her family on how to bury her—she wanted to be buried in her wedding gown. She told them not to cry for her, but she was going to be fine—spiritually she was prepared.

The day of her death, the village priest—her husband had already died—so the village priest, a younger priest, came to the house, brought her the Holy Mysteries. She sat up in bed, she received Holy Communion, she laid down, folded her arms across her breasts, closed her eyes, and fell asleep in the Lord. It was the kind of death we pray for: “A Christian ending to our life, painless, blameless, and peaceful.”

And the wind began to blow. Everything had frozen because it was early November, but the wind blew and the ice on the river melted and people came to her funeral by boat. And the gravediggers had no difficulty. Usually you have to chisel through the frozen ground by that time of year, but they had no difficulty digging her grave and preparing her burial site.

In the Yupik manner, after the funeral, they took her coffin to the graveyard, but a flock of birds followed them. We have no birds in November—they’re smart enough to leave in August. But in her case, we don’t even know where those birds came from, but they followed the procession to the cemetery, and the people sang Paschal hymns until the grave was filed in.

And then the winds began to blow again, and the people hurried to their boats, returned to their villages, and that night the river froze. It was as if the earth itself had opened up to receive her.

Watch the discussion below:

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Third Lake, Illinois, November 16, 2023

Photo: newgracanica.org     

The Serbian Orthodox Church’s New Gračanica Monastery is hosting a winter retreat for high schools this year on the topic, “Thy Will Be Done: Living Out My Faith in Today’s Society.”

The retreat, which will be held Tuesday December 26–Saturday, December 30, is sponsored by the Youth and Young Adults Department of the Diocese of New Gračanica-Midwestern America, the diocese reports.

The diocese writes: “We extend a warm invitation to all Orthodox high school students who are interested in participating in a spiritually enriching retreat that revolves around faith, fellowship, and enjoyment.”

Orthodox college students are also invited assist at the conference “by generously contributing your time and talents throughout the retreat, setting a shining example of Christian leadership.”

Learn more and fill out the retreat application form at the site of the New Gračanica Diocese.

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Yonkers, New York, November 17, 2023

Photo: instituteofsacredarts.com     

St. Vladimir’s Seminary Press has begun assembling a book highlighting the North American Orthodox liturgical art, which it intends to publish next year.

The project is under the direction of the editors Dr. Peter Bouteneff (founding director of the Institute of Sacred Arts, professor of theology at St. Vladimir’s Seminary) and Andrew Gould (liturgical designer, founder and owner of the Orthodox Arts Journal, and of the design firm New World Byzantine).

They write about the work:

The aim is to produce a treasure trove of images of liturgical art and architecture. This book will narrate how our founders built and decorated our churches then and now, and will show how our forebears creatively adapted Old-World Orthodox tradition to New-World contexts. It will celebrate the wide range of visual arts used to support Orthodox liturgy and worship, from architecture to icons, liturgical furnishings, vessels, textiles, manuscripts, and more…

We feel that the time has come to present American Orthodoxy as an artistically distinct phenomenon, with discernible styles. These styles are still emergent, to be sure, but enough good examples of uniquely North American Orthodox art and architecture now exist that it is possible to characterize, highlight, and promote these styles as our own.

And the editors are looking for help from the faithful to identify these “good examples of uniquely North American Orthodox art and architecture” for inclusion in the book.

In particular, they are working for works that clearly represent adaptation to the North American setting, as opposed to simply copying Old World art; works of historical significance; important contemporary works; and works of “sheer beauty.”

Learn more about the project and about how to submit worthy examples of liturgical art preferably by December 1 at the site of the Institute of Sacred Arts.

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Istanbul, November 17, 2023

Photo: mystagogyresourcecenter.com     

The Holy Synod of the Patriarchate of Constantinople resolved to canonize two 20th-century elders today.

In particular, the hierarchical body added Elder Gervasios (Paraskevopoulos; †June 30, 1964) and Elder Athanasios (Hamakiotis; †August 17, 1967) to the canon of the saints, reports the Mystagogy Resource Center.

Elder Athanasios was initially proposed for canonization by the Holy Synod of the Church of Greece Greek Synod proposes Elder Gervasios (Paraskevopoulos) of Patras to Constantinople for canonizationFr. Gervasios is one of the most prominent religious and cultural figures in the 20th-century history of Patras. He reposed in the Lord 55 years ago in 1964.

“>in August 2019, and Elder Athanasios was proposed by the Greek Synod Greek Elder Athanasios (Hamakiotis) proposed for canonizationAccording to the proposal of Met. Kyrillos, if canonized, Elder Athanasios will be celebrated on August 17, the day of his repose, and on October 23, the day of the uncovering of his relics.”>in August 2017.

“Hearts leaped, eyes shed tears, bells rang joyfully, on hearing the joyous message. Doxologies were uttered to the highest heavens, people with angels spiritually celebrate,” the Metropolis of Patras stated in its announcement of the canonization of St. Gervasios.

And announcing the canonization of St. Athanasios, the Metropolis of Kifisia writes: “Our Sacred Metropolis delights and rejoices in hearing the above Decision of the Holy and Sacred Synod of the Ecumenical Patriarchate. The celebration of his memory was set for the 17th of August of each year, the day of his venerable repose, and on the 23rd of October, the day of the translation of his sacred relics.”

***

Photo: mystagogyresourcecenter.com St. Gervasios is one of the most prominent religious and cultural figures in the 20th-century history of Patras. He reposed in the Lord 55 years ago in 1964.

According to biographical information provided by the Basilica News Agency, the beloved pastor was born in the village of Nymphasia on January 1, 1877. Having strong faith from childhood, he entered the novitiate at the Holy Dormition-Kernitsa Monastery at the age of 13.

In 1897, he arrived at the Monastery of the Dormition-Girokomeio in Patras, where he remained until the end of his life. He was tonsured as a monk at the age of 26. In 1905, he graduated from the Rizarios Seminary, where he became a spiritual child of the great St. Nektarios of Aegina. He was ordained as a priest at the age of 33, and four years later he defended his doctoral thesis at the Faculty of Theology.

He served as a chaplain during the Balkan Wars in 1912-1913. After the Asia Minor catastrophe of 1922, Fr. Gervasios stood closely with the 7,000 refugees who settled in Patras.

His philanthropic activity, his gentle presence, and his self-sacrificial and untiring ministry made Elder Gervasios a true model of a cleric and Christian. He was instrumental in reviving the Orthodox life among young and old, especially through his catechetical schools.

He reposed in the Lord on June 30, 1964 at the age of 87. At his burial, the people zealously proclaimed him a saint, as they did again at the translation of his relics in 2014, which are now housed at the Church of St. Paraskevi at the Anaplastiki School in Patras, founded by Elder Gervasios.

***

Photo: mystagogyresourcecenter.com St. Athanasios was born George Hamakiotis in 1891 in a mountain village in Kalavyrta. He became a monastic novice at the age of 15, and after finishing seminary 7 years later, he became a monk with the name Athanasios. He was ordained a deacon at the age of 25, and a priest at the age of 30 in 1921.

In 1931, he went to serve various churches in Athens. In 1936, he was appointed rector of the Panagia Neratziotissa Church in Maroussi, which became known throughout all of Attica thanks to Fr. Athanasios’ prolific work.

The elder is remembered for the beautiful way he served Liturgy and the charity and love he offered to all people.

For the last four years of his life, he lived in the small Panagia Faneromeni Monastery, which he built himself in Attica. He reposed on August 17, 1967, and was buried in the monastery. His cell, his personal belongings, and his relics remain there today.

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Cherkasy, Cherkasy Province, Ukraine, November 17, 2023

Photo: spzh.news     

Armed representatives of the Ukrainian Security Service (SBU) and National Corps cordoned off a monastery in the central Ukrainian Cherkasy Province yesterday as activists from the schismatic “Orthodox Church of Ukraine” were seizing the holy habitation.

Several dozen people broke into the territory of the Nativity of the Theotokos Monastery yesterday morning, where the diocesan vicar, His Eminence Archbishop John of Zolotonosha lives. The incident was reported by the diocesan press secretary Archpriest Anatoly Chertopolok to the Union of Orthodox Journalists.

Recall that the ruling hierarch of the Cherkasy Diocese, His Eminence Metropolitan Theodosy, is among the hierarchs who are being personally persecuted by the state. He has been under house arrest already since April, and was ordered on November 2 to remain for at least another two months.

Photo: spzh.news     

The Cherkasy Diocese published a message yesterday in the midst of the monastery seizure, calling on the faithful to protect the monastery, after which, Fr. Anatoly reports, a number of Orthodox parishioners arrived.

Police also arrived on the scene but did nothing to stop the violent seizure.

Later, Archpriest George Pogranichny, the head of the diocesan legal department, reported that armed special forces, SBU officers, and representatives of the National Corps cordoned off the territory of the monastery.

By that time, OCU activists had already replaced the locks on the door and were waiting for Orthodox parishioners to arrive for the evening service.

Fr. Gregory said the raiders brought documents showing the church had been re-registered to the graceless schismatics, though it was based on a fake vote that had supposedly taken place at the monastery on August 10—no such meeting had been held.

The priest also noted that in addition to the activists, there were five “priests” of the OCU at the scene.

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St. Rose Philippine Duchesne was born on August 29, 1769, into a wealthy family with political connections. Her father was a lawyer and prominent civil leader, and her mother was a member of a leading family from the Dauphine region. 

When she was 8, Rose knew she wanted to evangelize in the Americas, after hearing a Jesuit missionary speak about his work there. She was educated at home, and her mother provided her faith formation. 

When she was 12, Rose went to a convent of Visitation nuns in Grenoble to study. Without the knowledge of her family, she joined them when she was 19. Although her family initially opposed her decision, they eventually gave in. 

In 1804, Rose joined the Society of the Sacred Heart, and in 1818, she was sent to the United States. She initially opened a convent and school at St. Charles, MO, and then traveled widely, founding schools for girls, doing charitable works, and ministering to Native Americans. 

Rose spent the last decade of her life in retirement, living in a tiny shack at the convent in St. Charles, praying constantly. She died on November 18, 1852. 

St. Rose was beatified on May 12, 1940, by Pope Pius XII, and canonized on July 3, 1988, by Pope John Paul II. She is often called the “Lady of Mercy,” or the “Woman Who Prays Always.” St. Rose is the patroness of the diocese of Springfield-Cape Girardeau, Missouri.

Prov. 31:10–13, 19–20, 30–31 / Ps. 128:1–2, 3, 4–5 / 1 Thess. 5:1–6 / Mt. 25:14–30

The day of the Lord is coming, Paul warns in Sunday’s Epistle. What matters isn’t the time or the season, but what the Lord finds us doing with the new life, the graces He has given to us. This is at the heart of Jesus’ parable in the Gospel this week.

Jesus is the Master. Having died, risen and ascended into heaven, he appears to have gone away for a long time. By our baptism, he has entrusted to each of us a portion of his “possessions,” a share in his divine life (see 2 Peter 1:4). He has given us talents and responsibilities, according to the measure of our faith (see Romans 12:3,8).

We are to be like the worthy wife in Sunday’s First Reading, and the faithful man we sing of in the psalm. Like them, we should walk in the “fear of the Lord” — in reverence, awe and thanksgiving for his marvelous gifts.

This is the beginning of wisdom (see Acts 9:31; Proverbs 1:7). This is not the “fear” of the useless servant in Jesus’ parable this week. His is the fear of a slave cowering before a cruel master, the fear of one who refuses the relationship that God calls us to. He has called us to be trusted servants, fellow workers (see 1 Corinthians 3:9), using our talents to serve one another and his kingdom as good stewards of his grace (see 1 Peter 4:10).

In this, we each have a different part to play. Though the good servants in the parable were given different numbers of talents, each “doubled” what he was given. And each earned the same reward for his faithfulness — greater responsibilities and a share of the Master’s joy.

So let us resolve again in our Eucharist to make much of what we’ve been given, to do all for the glory of God (see 1 Corinthians 10:31). That we, too, may approach our Master with confidence and love when he comes to settle accounts.

On a Saturday afternoon at the Humanitarian Respite Center in the Texas border city of McAllen, Sister Norma Pimentel greeted migrant guests, who had just been released from Border Patrol custody and were arranging travel to their final destinations in the United States. She later welcomed a U.S. senator, who came to the Catholic Charities facility to volunteer and learn more about migration matters.

Dressed in her usual blue habit, striped Oxford shirt and sandals, Sister Norma welcomed the migrants and dignitaries with the same warmth — though the motives for their visits drastically differed.

“I always ask, ‘How are you?’” she said of her icebreaker with migrants. It’s a simple but probing question, which provokes strong emotions and shows concern for the well-being of people who have endured the traumas of the migrant trail.

She also offers encouragement as migrants prepare for new lives in the United States. “You came from so far away, you made it this far, I know that you’re going to make it wherever you think you’re going,” she tells them. “Don’t give up.”

With politicians and public officials, she said, “They want to understand: Is it really a crisis? … They want to see for themselves what is happening. It’s important because how can you address something that you can’t figure out?”

In many ways, Sister Norma, a Missionary of Jesus, has become the face of the Catholic response to migrants in the Rio Grande Valley, where she leads Catholic Charities in the Diocese of Brownsville — though she’s quick to credit her staff, priests and religious, and parishes communities for attending to the needs of migrants on both sides of the border.

She’s also a sought-out speaker and advocate, who has become a well-known migrant defender — and even a target for organizations such as Catholic Vote, which launched legal action to reveal communications between Catholic Charities and the Biden administration.

Sister Norma told OSV News in a pair of interviews that “any investigation is welcome.” But the notoriety still takes some getting used to.

“I didn’t have this in mind when I became a nun,” Sister Norma said. But her mission has always remained the same. “We have to defend life,” she said.

But the notoriety of her outreach — which draws volunteers from across the country — and the scrutiny from vocal opponents of the Biden administration’s border policy reflect the rising tensions over immigration issues, especially as migrants arrive at the border in seldom-seen numbers.

The respite center in McAllen and a similar facility opened in the Brownsville cathedral gym offer a friendly welcome and a little dignity for migrants after arduous journeys. Staff work to get migrants ready for trips to their final destinations, helping them purchase bus and plane tickets — paid for by the migrants or their families.

“With the rising number of migrants,” Sister Norma told OSV News. “It looks like there’s a trend in the world, migration.”

She continued: “There are those that come because the situation in their country is really bad. But for others, they’re just hopeful: This is my chance to come, to be safe and have my kids grow up. They’re encouraged by others that came who say: ‘Come, it was easy to get in. Maybe you can get in, too.’”

Sister Norma attributes the rising numbers to U.S. political rhetoric, too, explaining that it reaches faraway countries.

“If you hear governors and politicians, they say, ‘This administration has no control over borders, they’re letting other people in,’ and that’s what they hear in other countries. They just get it wrong,” she explained.

“They’re encouraging people to come. We ask people here: ‘Why did you come?’ And many of them say: ‘I just heard that. Maybe it’s an opportunity to come. They’re telling us that they’re letting everyone in.’”

Sister Norma doesn’t shy away from politics, but she focuses on policies instead of personalities. She expressed dismay that asylum was being used for “political” purposes rather than providing protection for people fleeing political persecution and violence.

Additionally, no governments “have addressed comprehensive immigration reform.” She continued, “We’re just simply responding and reacting to situations instead of addressing and establishing the proper process of immigration we need to offer.”

Sister Norma drew media scrutiny over the summer for her decision to allow migrants to take the buses provided by Texas Gov. Greg Abbott to destinations such as New York and Chicago. Sister Norma disagreed with the original intent of the busing, saying the governor wanted to “create a crisis when there was no crisis.”

But she recognized that border town mayors “don’t want people to stay here,” and migrants themselves were requesting travel to New York and other big cities. To avoid creating a burden on overwhelmed cities, Catholic Charities worked with sister organizations to receive the migrants and ensure all travelers on the buses had sponsors with verified addresses — “to do it the right way,” she said.

The respite center in McAllen welcomed 1,500 migrants daily earlier in this fall — and sometimes more. Sister Norma suspected the numbers swelled due to crimes committed against migrants waiting on the Mexican side of the border, who were being kidnapped for ransom — prompting them to cross rather than wait for appointments provided by an app known as CBP One to enter the United States.

Drug cartels also control the flow of people, sometimes smuggling them through Mexico and even charging them for permission to cross the Rio Grande River, according to people working with migrants.

The number of migrants served by the respite center has tumbled somewhat recently — something Sister Norma and observers attribute to the Biden administration announcing the deportations of Venezuelans, prompting migrants to take a wait-and-see approach.

Volunteers, however, are always welcome, she said — especially for sorting clothing donations, a process she described as ideal “if you have penance to make up for everything bad you’ve done over the year.” She also encourages people to try helping migrants closer to home.

“If you want to come down here, come down here,” she said. “But there are people to respond to locally.”

“Of all the days in the calendar,” John Cheever wrote in 1976, “no one dislodges for me so murky and rich a headcheese of familial, athletic, gustatory and spiritual experience as the day of Thanksgiving.”

When the esteemed American short story writer shared those thoughts at 64 years old, he was in the final years of a rich, yet strained, life. A master of the short narrative form, Cheever had become famous for stories about characters who gossiped, who strove for the upper middle class — all the while creating a lament for the loneliness and emptiness of an existence without God.

In public and in private, Cheever was known for his sarcastic, often sardonic tone — but he could be perfectly earnest about the divine. “The Stations of the Cross are bloody and vulgar. The floor is dusty,” he wrote in his journal in 1960, after visiting a Polish church. “But, even so, there is something here: the unequalled poetry of our faith, this vast reflection of human nature, the need for prayer, love, the expressiveness of grief.” 

Cheever had a lifelong, complicated relationship with God. In November 1943, Cheever was serving with the Army Signal Corps. He’d enlisted in the Army a year earlier, and had been stationed at Fort Dix with the 22nd Infantry Regiment. 

By this point, Cheever was already a widely published writer; his work regularly appeared in magazines, and his first story collection, “The Way Some People Live,” was garnering critical attention. His transfer from his infantry assignment occurred when his superiors had read his book: Major Leonard Spigelgass — previously an executive at MGM — recruited Cheever to write scripts for the Signal Corps.

In addition to military training films, Cheever continued to pen stories for The New Yorker, where he’d been a regular contributor since 1935. The Nov. 27, 1943 issue of the magazine featured his two-page story “Dear Lord, We Thank Thee for Thy Bounty.” Uncollected in his books of stories, the piece has faded into literary history. While the story is not as accomplished as his classics like “The Swimmer” and “The Enormous Radio,” the tale captures a slice of enlisted life during the mid-century, and is a curiously earnest story from a writer known for a pessimistic tone.

The Army men, stationed in Georgia, begin the story unsure if Thanksgiving “would be a holiday or not.” That Wednesday night in late November, the “sky was full of stars and the night was calm,” but a “damp and unpleasant cold had begun to come up from the swamps.” One soldier, Tom, donned “an extra suit of underwear, a suit of fatigues, a field jacket, an overcoat, knit gloves, and a knit cap” for bed. Exhausted, he “only half listened” to the stories of Shanko, a Pennsylvania-born son of coal miners.

Tom missed his wife. He missed his parents, too, and after waking the next morning — and eating a breakfast of pancakes and sugar water—he began writing them a letter. He is interrupted by Belden, a soldier who is warming himself with a pint of whiskey. He talks of past Thanksgivings — messy affairs, days when his parents would go to church, but afterward his father would ruin the day with racist screeds.

Tom shares his own memories of the holiday: “We used to eat until we were uncomfortable,” he says, but “Then we would take a walk in the woods to pick bittersweet.” The herb was not to eat, though; instead, the cold of the forest in the evening soothed their stomachs.

Shanko interrupts their memories with the news that Thanksgiving dinner was ready at the mess hall. The normally spare room was decked for the holiday: “sawbuck tables with sheets on them like in a restaurant.” The sheets would be used on their beds when they got back to camp — but still, it was a nice gesture. Not to mention that everyone, Shanko promised, would get a free pack of cigarettes.

While they waited in line — cold, far from their families, perhaps doubtful of their purpose and service — the men smelled the food that rode along the wind. After a lieutenant’s short speech, the line dissipates into a mess of men eager to eat. The mess sergeant, though, quells the men. This was a special day; no chow dished out of buckets. Instead: plates on the table. Seated.

The commanding officer told the men that they weren’t to touch a morsel until Corporal Mangan said grace. Hungry, cold, and far away from home, they likely didn’t want to hear that rule. Yet they follow the order, and sit in front of “the smoking plates of turkey,” heads bowed.

John Cheever reflected that the family Thanksgivings of his youth were full of drama, overeating, and overdrinking — but there was also his mother’s hospitality. She “invited all kinds,” including “all of the lonely that she had been able to corral in trains and buses and beaches and in the lobby at Symphony Hall during the intermission.” 

Cheever saw his mother’s pride “in the number of dishes, guests and open fires she could display.” He wasn’t sure if that pride was the reason for the invitations, or a harmless byproduct — but he concluded that it didn’t matter. What mattered on that day was that people of different sorts, different views, and different lives came together to break bread.

Cheever ends “Dear Lord, We Thank Thee for Thy Bounty” with the corporal’s grace. “We poor, sinful mortals here on earth thank Thee,” he says. “We thank Thee for making us hale and hearty and for giving us plenty to eat and we thank Thee for taking care of all the folks back home and seeing that they’re warm and have plenty to eat so we don’t worry about them all the time.” 

His prayer, a controlled shout, carries across the tables in the wide mess hall: the makeshift tables with the steaming food and the silent soldiers. “We thank Thee for Thy protection and Thy understanding and Thy love. Dear Lord, we thank Thee for Thy bounty. Amen.”

Cheever ends his story with that prayer; with that Amen. Coming from a writer especially known for the precisions of his endings, it feels like an affirmation of divine gratitude on a day of thanks.