Two saints were offered the sight of a Eucharistic miracle and refused to look. What transubstantiation changes, what it leaves untouched, and why our Lord keeps himself concealed.
Our Lord remains with us in the Holy Eucharist like a king visiting a prisoner in disguise, and we must see through the disguise with the eyes of faith.
God Himself becomes the cure: the Incarnation heals the distance and heaviness that the noonday devil exploits.
The daughters acedia breeds: restlessness, despair, the wandering mind and the cure that begins by staying put and acting against the impulse to flee.
Beatitude is not rest but an activity, and acedia’s disgust with it turns out to be a fixation on the effort rather than the reward.
Charity is friendship with God and God makes that friendship possible by sharing His own beatitude with the creature.
St. Thomas Aquinas gives acedia its two defining marks: a sadness about a spiritual good, and a disgust with activity.
St. Thomas Aquinas gives acedia its two defining marks: a sadness about a spiritual good, and a disgust with activity.
From the desert come five remedies for acedia, the weapons by which Cassian, Syncletica, and St. Benedict held their ground against it.
Father Nicolás Despósito introduces Acedia, the noonday devil that drove the desert monk from his cell and the temptation every Christian shares as a solitary before God.
