CHARITY AS LOVE OF GOD

FAUSTO GOMEZ BERLANA OP

What is charity? Charity, or divine love in us, is the virtue among virtues and the theological virtue of love.

AUGUSTINE

FAUSTO GOMEZ OP

St Augustine, Father of the Church and Doctor of the Church continues to be relevant. Since the election of the new Pope, an Augustinian friar, Leo XIV, the Bishop of Hippo’s relevance in the Church and the world is becoming more important and relevant. Fr then on, the number of books on St. Augustine and on his many works keeps increasing significantly  

I love St. Augustine. Close to the liturgical feast of the saint (August 28), I wish to write a few hurried noted on the unique significance of the Bishop of Hippo in my life as a Christian ad as a religious.

A FEW BIOGRAPHICAL DATA

Augustine is from Tagaste, now Algiers, where he was born on 13 November, 354. Baptized by St. Ambrose on April 24, 387. Consecrated Bishop of Hippo in 395. He died in Hippo, part of Algiers, on August 28, 430. Patricio is his father – unbeliever converted with help from his wife – and Monica, his saintly mother. He has a brother and a sister (both married; his sister became a nun in Hippo once her husband died). Augustine lived an agitated and a bit wild youth up to nearly his 30^th year of age. He loved a woman with whom he had a child, Adeodato. A magnificent orator and speaker, Augustine was a a restless and committed searcher of the truth. His journey to conversion: he became a Manichean, a skeptic, a neo-platonic, a listener of the sermons of St. Ambrose, an avid reader of St. Paul, and finally a baptized Christian. Humanist, philosopher, theologian, mystic, poet, Doctor of the Church.

1. AUGUSTINE’S CONVERSION

St. Augustine’s conversion is – with the conversion of St. Paul – the most emblematic and influential. With his son and his close friend Alipio, Augustine was baptized by St. Ambrose on Easter Vigil, 387. His conversion through a slow journey back to Christ is due principally to God’s grace; also, to the persistent and devout prayers and counsel of his mother Monica, the example and preaching of St. Ambrose, and the Letters of St. Paul. An incomparable Latinist, the author of The Confessions was outstanding orator and preacher, his sermons and writings are “music for the ears and balm for the heart.” The people considered him (St. Thomas Aquinas, too) “the wisest of the saints and the holiest of the wise.” He belongs to the Church, to all of us: “All in the Church… feel somehow disciples and sons or daughters of St. Augustine” (St. John Paul II).

St. Augustine is one of the most celebrated converts of Christianity. His conversion happens in three steps, according to Pope Benedict XVI, lover and follower of St. Augustine.  The first step is his “progressive nearing to Christianity.” His mother Monica influenced him greatly. The scene in the garden and a child’s voice telling him, Tolle et lege, tolle et lege (pick up and read, pick up and read) is a marvelous mystical experience (Confessions, VIII, 12, 29). This first stage was focused on his personal contemplation.

The second step of his conversion begins after going back to Africa and living in communion with others: “Only by living for others could he really live with Christ and for Christ”; “to understand that one reaches others with simplicity and humility was his true second conversion.”

The third step of Augustine’s conversion is his discovery of the need to ask for pardon always: “We always need to be washed by Christ, who washes our feet, and be renewed by him. We need permanent conversion.” Augustine: “The whole Church – all of us, including the Apostles – must pray every day: Forgive us our sins as we forgive those who sin against us” (De Sermo Domini in Monte, I, 19, 1-3). (Cf. Pope Benedict XVI, Address, February 27, 2008; in his book The Fathers, 2008).

THE RULE, THE CONFESSIONS

THE RULE OF ST. AUGUSTINE – Beside the Augustinians, other religious orders and congregations follow his Rule, particularly the Augustinians, of course; also, the Dominicans. The Rule begins with this well-known text, Ante omnia, fratres carissimi, diligatur Deus deinde proximus – The chief motivation for your sharing life together is to live harmoniously in the house and to have one heart and one soul in seeking God (cf. Dominicans’ LCO, 2, #1).

The commandment “Love of God and neighbor” is perfected by the Counsels of obedience, poverty and chastity.

In religious life, no to private property, yes to common: “Yours” and “mine” are words that will not be heard in heaven, for all things will be common there” (Blessed Alphonsus Orozco OSA, Commentary to the Rule. Engl. Translation by Thomas A. Hand OSA, 1956).

Indeed, “In religious life, we are all brothers by virtue of our common faith, by virtue also of our habit and profession.” “A brother helped by his brother is like a strong city” (Orozco 36). Important question for all brothers: “Where is your brother Abel?”  “Am I my brother’s keeper?” Yes! (cf. Gen 4:9). “Whoever hates his brother is a murderer” (1 Jn 3:5).

Observance of the Rule: Observe all these rules “cheerfully”. Be “lovers of spiritual beauty.” I remember: “We are the good perfume of Christ (1 Cor 2:15).  

THE CONFESSIONS - I am constantly amazed by a primary text of his Confessions. This text that Augustine wrote while recalling his conversion is so powerful, so beautiful, so inspiring: “I came to know you late, O Beauty so ancient and so new; I came to love you late… You were with me but I was not with you. You called me, you shouted to me… You bathed me in your light, you wrapped me in your splendor, you sent my blindness reeling. You gave me such delightful fragrance… I tasted, and you made me hunger and thirst; you touched me, and I burned to know your peace…” “All my hopes are in your great mercy and nowhere else… O Love that always burns and is never extinguished! O Love that is my God, set me a-fire!” (Confessions, chapter 10, nos. 27and 29).

Other texts that have influenced my life. When in sin, “I had the freedom of a run-away slave.” Conversion is “to die to death and to live to life.” “I loved the peace that virtue brings and hated the discord caused by corruption and falsehood…” “Love makes everything easy.” “Happiness does not consist in having more but in needing less.”  “The superfluity of the rich is the necessity of the poor. Hence, not sharing superfluities with the poor is really fraud.” “God’s Word makes even a child eloquent.” “God, who created you without you, will not save you without you.”  

The Confessions begins with a well-known text: “Thou has made us for thyself and our heart is restless until it rests with you.” It ends up with a prayer: “Lord, I am casting all my cares on you… You know my weakness and my ignorance; teach me and make me whole.” Amen

BY WAY OF CONCLUSION: CHRISTIAN LIFE IS A PRAYERFUL LIFE

 St. Augustine: “Prayer is one of the strongest shields against the temptation of the Devil” Vocal prayer is good because it stimulates the soul to mental prayer; but mental prayer, in which the flight of the soul is so exalted that it becomes one spirit with its Creator, must be more highly esteemed. The union of both vocal and mental prayer is also of great value, for in that way the whole man may confide in the Lord and praise his God” (On Rule III, 17). The common prayer of the community is more valuable than merely private praye. In Rule: “And when you pray, ponder in your heart the meaning of the psalms and hymns your voices raise to God” (In OP Rule cha. 2, n. 3), Yes, in prayer, heart and tongue belong together (cf.  Ps 25:9; Mt 12:39).

Contemplative/active. prayer “Without Martha, Mary could not have lived a contemplative life” (Orozco, 47). Blessed Orozco says that Jesus rebuked Martha because she complained bitterly and her complaint was unjust and asked her to minister with patience. As St. Catherine of Siena and St. Teresa of Avila underline, Jesus needs both: Martha and Mary.

Attention. In prayer, be attentive. Those distracted but  willfully praying are really praying, and they will receive grace and answer to their prayer of petition. But only those who pray with actual attention will attain not only grace and the answer to their petitions but also “the sweet enjoyment of God” (Orozco).  

A FINAL NOTE on punctuality in prayer: “Be persevering in the practice of prayer at the hours and times appointed” (In OP Rule of St. Augustine, cha 2, n. 26). As I love to say to my dear student brothers: Prayer time is God’s time. Amen!

 

 

 

 

 

Eloquence

• Aristotle, Rhetoric.
• Addis, Ferdie. I have a Dream. The Speeches That Changed History. London: Michael O’Mara Books Limited, 2011.
• Carnegie, Dale.How to Develop Self-confidence and Influence People by Public Speaking. New York: Pocket Books, Inc., 8^th Printing, 1962.
• McManus, Judith A. How to Write and Deliver an Effective Speech. New York: Simon & Schuster Macmillan Company, 1998.

 

Sacred Eloquence

• Vatican II. Constitution Sacrosantum Concilium; Constitution Dei Verbum, 1965.
• Pope Paul VI. Evangelii Nuntiandi,
• John Paul II. Redemptoris Missio, 1990;Pastores Dabo Vobis, 1992.
• Benedict XVI. Sacramentum Caritatis, 2007’;Verbum Domini,
• Pope Francis. Evangelii Gaudium, 2013; Miosericordia et Misera,
• Congregation for Divine Worship and the Discipline of the Sacraments. Homiletic Directory.Vatican City, 2014. 
• Catechism of the Catholic Church, CCC, 1992, 1997
• Aquinas Institute of Theology, Editor.In the Company of Preachers. Collegeville, Minnesota: The Liturgical press, 1993.  
• Borragán Mata, Vicente, OP. Proclamar la Palabra. Salamanca: SERECA, 1992.
• Calvo Guinda, Francisco Javier. Homilética. Madrid: BAC, 2006.
• Cameron, Peter John, OP. Why Preach? Encountering Christ in God’s Word.San Francisco: Ignatius Press, 2009.
• Cantalamessa, Raniero. Jesus Began to Preach. Collegeville, Minnesota: Liturgical Press, 2010.
• Grasso, Domenico. Teología de la predicación.  3ª Ed. Salamanca: Ediciones Sígueme, 1969.
• MacNutt F. Sylvester OP. Gauging Sermon Effectiveness Dublin: Clonmore & Reynolds Ltd., and London: Burns & Oates Ltd., 1963
• Newman, St. John Henry. The Idea of a University. London: Longmans, Green & Co., 1912.
• Pedraz, Juan L., SJ.  Los resortes de la persuasión en la oratoria sagrada. La Habana: Ediciones y Publicaciones Antillanas S. I., 1960.
• Pettry, W. Ernest.Preaching and Teaching, Manila: ICI Ministries Inc., Third Ed. 2001
• Pierce, Brian J. Praxis y Predicación. Buenos Aires: Bonum, 2008.
• Sertillanges, D., OP. El orador sagrado. Madrid: Ediciones Studium, 1954.
• Thomson, William D. A Listener’s Guide to Preaching. New York: Abingdon Press, 1966,
• Valero Bajo, César, Coord. Servidores de la palabra, Madrid: PPC, 2012.

  

` Dominican Preaching

• Order of Preacher. Liber Constitutionum et Ordenationum Fratrum Ordinis Preadicatorum(LCO). Casa Generalitia. Roma 2018. Ratio Formationis Generalis,  Acts of General Chapter of the Order of Preachers, ACG2019, Bien Hoa 2019, nos. 123-181.
• Our Lady of the Rosary Province, Ratio Formationis Particularis, 2018. Ratio Studiorum Particularis(2021). Acts of the Provincial Chapters in Avila: ACPA 2017 and ACPA 2021.
• Gonzales, Enrico D., OP. Diary of a Preacher. Quezon City: C & E Publishing Inc., 2006.
• Boletin Eclesiastico de Filipinas. Manila: University of Santo Tomas. Special Issue on “Preaching in a Postmodern World,” Vol LXXXI, No. 851, November-December, 2005.
• Lobo, Peter B., OP. The Preacher’s Path to God. Nagpur, Indfia: Dominicans, 2016.
• Miguel, José Luis de, OP. La predicación en clave dominicana. Santiago de Chile: Provincia San Lorenzo Mártir, 2008.
• Murray, Paul OP. The New Wine of Dominican Spirituality. London: Burns & Oates, 2006.
• Romans, Humbert of, OP. Treatise on the Formation of Preachers; inEarly Dominican Selected Writings. Simon Tugwell OP. New York/Ramsey/Toronto: Paulist Press, 1982
• Tugwell, Simon OP, The Way of the Preacher. Springfield, Illinois: Templegate Publishers, 1979.

FAUSTO GOMEZ BERLANA OP

St. Dominic Priory

Macau, August 2025