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< Previous“I reflect on how my faith has matured unexpectedly – and exponentially – ever since I first entered those Chapel doors on Park Street.” y mind frequently wanders in church. Shocker, I know. In quiet moments of trying to be prayerful, my train of thought often strays, and like a dog that sneaks out the front door, it's at least a block away before I notice and grab the leash. Since graduating from Yale in May, one of its favorite destinations is, ironically, another church: Saint Thomas More, the Catholic Chapel & Center at Yale University. I look at the man sitting beside me in the pew. We met in a Small Church Community in early 2014. He became my best friend, and is now my fiancé. I think about Redwood City, California, where I live and work. I am a full-time volunteer at the St. Francis Center through the Dominican Volunteers, a program I learned about from a woman named Allison—after a 10pm Mass at STM. I reflect on how my faith has matured unexpectedly—and exponentially—ever since I first entered those Chapel doors on Park Street. It’s strange and wonderful to imagine STM growing and changing while I’m thousands of miles away. Strange, because something that was once so daily is suddenly so physically distant. Wonderful, because I know that other students are becoming part of its community. When I grab onto those wandering thoughts of mine, I pray that these students find themselves, as I do, thankful for the mysterious and beautiful ways that STM is changing their lives. FAITH IN THE REAL WORLD M In this feature, a STM alumna/us reflects on joys and changes in their faith life after graduation. If you are interested in being one of our feature writers for “Faith in the Real World,” we would like to hear from you. Contact robin.mcshane@yale.edu. Photograph provided by Julia Butts 6. West Coast Thoughts: Prayer and a Wandering Mind Julia Butts '17THREE QUESTIONS ? ?? Dr. Kirsten Bechtold, M.D. Lisa Hammon GRD '18 LH: Adult diseases garner the majority of attention, financial support and clinical investments within the American medical community. From your perspective as a pediatric emergency medicine doctor, how do we ensure that children’s health remains a priority? KB: I’ve been practicing for over twenty years and it’s always been that way. Money is great and it makes things easier, but you don’t need it. If you are passionate about something, and you’re good at collaborating with other people, you can get things done. A lot of the seminal work that I’ve done to understand accidental versus abusive injuries in children was done with little tiny grants. It’s probably the work I’m most proud of. I think you also have to think outside of the box and embrace the idea that it takes a village. We have to collaborate with our public health and education colleagues, and our community partners, to get things done and advocate for children’s health. LH: People invest time and energy into developing their careers and relationships, but sometimes neglect spiritual development. How do you actively pursue spiritual growth? ? ? ? KB: I always joke that I trained in the time of the Philistines. Today there are a lot of safety nets in place to make sure students' and trainees’ mental health is supported. I didn’t really have that when I was training, and I think my faith really helped me during that time. I can’t imagine not being a physician and I can’t imagine not being Catholic. It puts everything into perspective; it keeps you honest; and it helps you recover from those things that can be devastating. I feel like I’m a much better physician because I’m Catholic. My faith allows me to minister to my patients and be empathetic toward them. LH: What is something new that you want to do, see or experience next year? KB: When I was in college I ran competitively, but over the past couple of years I’ve started biking. On the weekends I ride about twenty-five miles. I think next year I want to do Smilow Cancer Hospital’s Closer to Free Ride. A lot of my colleagues are oncologists and a lot of my friends ride it. It’s a big event in New Haven. My son also discovered biking recently, so I’m going to see if he will do it with me. 7.FROM THE ARCHIVES 8. The Tree of Jesse: The “Roots” of Christian Faith Frank Greaney '68 M.P.H. igh atop the vault of STM Chapel’s east wall rises a large mosaic of the Tree of Jesse, a striking work that is both ancient and modern. It is an imposing and impactful representation of the genealogy of Christ. Its narrative starts on the right as Jesse is seen with the family tree rising from his right side. The long shaft of green at its center seems to represent a tree, although the artist has labeled it “Radix Jesse” which means in Latin “Jesse the Root” or “The Root of Jesse.” In its fullest form, the Tree of Jesse branches trace the forty-three generations between Jesse and Jesus, abbreviated here to include Ezekiel, Isaiah and David (with harp). The story culminates at the treetop with John the Baptist pointing to the crowned heads of Mary and Jesus. Across the top of the Tree we see seven doves, representing the seven gifts of the Holy Spirit, sending rays down upon the child Jesus. The Tree of Jesse towers over the choir balcony and is often mistaken at a distance for a very large tapestry. In a way, it is a tapestry, threaded by carefully selected and placed tesserae, small individual tiles usually formed in the shape of a cube. These are often placed to reflect light onto its subject. The only reflecting tesserae here are seen in the strings of David’s harp and the crowns of Jesus and Mary. The Scriptural provenance of this work can be found in the book of Isaiah: “A root shall come out from the stump of Jesse, And a branch shall grow out of his roots The spirit of the Lord shall rest on him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and the fear of the Lord. His delight shall be in the fear of the Lord.”9. Many images of the Tree of Jesse appeared in the early Church, often illuminating sacred texts. The large-scale images of the tree in stained glass windows in the Royal Chapel of St. Denis, Paris, and, later, in the great lancet windows of Chartres Cathedral in France, cemented their popularity in educating the churched public on the earthly origins of Christ. The use of a tree to portray this Biblical teaching also served to inspire the use of a tree as a schematic representation of a family’s genealogy. The Tree of Jesse is the only prophecy of the Old Testament to be so frequently and literally illustrated in Christian art. The traditions of the Tree of Jesse live on in the modern form of Advent calendars, often used as a teaching aid to retell the Bible stories surrounding the birth of Jesus. Customarily, families hang an ornament daily or weekly during this season of anticipation, prompting reflection on a particularly relevant Scriptural passage about Christ. The creator of STM's Tree of Jesse was Elsa Schmid (1897-1970), a German-American mosaicist, sculptor and painter. Schmid’s work is characterized as “Modern” and this work clearly shows her mastery of all three art forms. Elsa Schmid was a Catholic artist considered a member of the Catholic classical liturgical movement in the United States (1926-1959). During this period, as women began to play a larger role in the liturgy and art of the Church, they drew inspiration from the words of St. Matthew’s description of the crucifixion of Christ: “There were also many women there.” Elsa Schmid’s work was exhibited widely. Her mosaics are in the collections of the Museum of Modern Art in New York City, the Baltimore Museum and the Fogg Museum at Harvard University. Her mosaics can be found in many private collections, as well. Schmid and her husband, J.B. Neumann (1887-1961), lived in New York City, and later, in Rye, NY. J.B. Neumann owned a noted art gallery and was a recognized art critic, author, lecturer and publisher. The couple had emigrated from Germany where J.B. had owned book stores/art galleries in Bremen, Dusseldorf and Munich. He was one of the founders of the Museum of Modern Art in New York City. Those at STM who choose to look up and then dare to carefully ascend to the balcony will witness in person the detail of this marvelous mosaic representation of a great Christian symbol. A symbol that connects the STM community to teachings, beliefs and liturgical celebrations of past Christian communities—thus “rooting” our place in the Christian story. This article could not have been written without the direction of John T. Paoletti, Kenan Professor of the Humanities, Emeritus, and Professor of Art History, Emeritus, at Wesleyan University. Works Referenced: Elsa Schmid Papers 1910-1967. Archives of American Art: Smithsonian Institution. Harmon, Katherine E. There Were Also Many Women There: Lay Women in the Liturgical Movement in the United States, 1926-59. Collegeville, MN: Liturgical Press, c2012. "Obituary of Mrs. J. B. Neumann." The New York Times. January 15, 1970. Saint Thomas More Chapel. Symbolism. “…[I] want to talk about what it means [to live] a contemplative lifestyle and what does that have to do with the ecological crisis? This is one of my favorite lines from Laudato si’, where Pope Francis is saying, ‘Nature is giving us love letters all the time, but how do we receive it when we’re so busy?’ His first message is the fact that creation is a gift, but often we’re so busy. And does this look familiar…? That we just don’t have the time to receive this gift? The first movement of a contemplative lifestyle is actually one of stopping and being aware. Then the next movement is one of receiving. Pope Francis talks about in Laudato si’ that, ‘An integral ecology includes taking time to recover a serene harmony with creation, reflecting on our lifestyle and our ideals, and contemplating the Creator who lives among us and surrounds us, whose presence must not be contrived but found and covered.’ God’s presence in creation is already there. We just have to uncover it The second movement of the contemplative spirituality is of receiving, of savoring…How many times do we just stop and savor? This is the invitation of Laudato si’. It is one of receiving the gift. Then a third movement of a contemplative spirituality of Laudato si’ is actually one of gratitude. [Pope Francis] talks a lot about gratitude, of giving thanks. This is a great quote by Meister Eckhart: ‘If the only prayer you ever say in your entire life is thank you, it will be enough.’ Pope Francis invites us, he mentions one very simple habit—‘to cultivate gratitude is just saying thanks before and after meals.’ The importance of slowing down, of savoring and giving thanks, is so that we can slow down that impulse to consume, to move from that place of scarcity, feeling that we don’t have enough, to abundance, recognizing that we do have enough. What Pope Francis is saying in Laudato si’ is that this movement of over-consumption is rooted in trying to feed this internal hunger externally, which can only be fed by God and by recognizing that what we have is actually enough. From Laudato si’: Christian spirituality proposes a growth marked by moderation and the capacity to be happy with little. It is a return to that simplicity, which allows us to stop and appreciate the small things, to be grateful for the opportunities which life affords us, to be spiritually detached from what we possess and not to succumb to the sadness for what we lack. This implies avoiding the dynamic of dominion and the mere accumulation of pleasure.’ That's the challenge. How do we stop those inner impulses to consume? The antidote is to stop, savor and give thanks.” Transcription section has been edited. Thank you to Hank S. at Rev.com for his exceptional and timely work in typing the transcript from the original audio. Jeanie Graustein Lecture on Environmental Justice: Laudato si’ and Living a Contemplative Lifestyle 10. Christina Leaño ' 97, Associate Director of the Catholic Global Movement, gave the second annual Jeanie Graustein Lecture at STM on November 5, 2017. Leaño’s lecture examined the spiritual and theological aspects of Pope Francis’s Laudato si’ , noting that a contemplative and prophetic lifestyle can help individuals reconnect to the environment. A portion of her talk is excerpted below. To see the whole lecture, visit https://goo.gl/DZXd6y. This past summer, a line of several hundred people formed daily outside a small bar in Washington, DC. The line, which stretched around three city blocks, consisted of young adults and professionals willing to wait hours to pack into the bar’s modest space. The interior décor of the bar had been designed to resemble Westeros, the mythic, medieval land where HBO’s hit television show Game of Thrones takes place. Of the hundreds in line outside, many dressed as their favorite characters from Thrones, reveling in their chance to quote famous lines and gossip about the new season with fellow fans. Once through the door, these young professionals could purchase overpriced drinks served in massive wooden drinking horns while marveling at a smoke-breathing dragon’s head mounted on the wall. Finally, most would willingly join another line for the chance to strike a pose and take a photo on a replica of the Iron Throne, the ultimate seat of power in Westeros. These patrons are a fraction of the tens of millions who have been captivated by the television phenomenon of Game of Thrones. The plot, originally told in a series of books authored by George R.R. Martin, revolves around multiple warring families seeking control of the kingdom through violence, cunning and deceit. The show is infamous for eschewing the traditional “good-triumphs-over-evil” fantasy trope that is familiar from other genre giants like Lord of the Rings or Harry Potter. Instead of virtuous heroes and wicked villains, Thrones embraces a brutal realism where characters are morally conflicted and rarely pure in motive. The few sympathetic, audience-loved characters are often led to their grisly deaths by their good hearts, foolish idealism and costly mistakes. Consequently, the conniving, the amoral and the self-centered often triumph in their pursuit of power, and are only defeated by similarly minded and equally unscrupulous competitors. Clashing with this genre-rejecting realism are supernatural forces lurking in the margins of the main plotlines. These forces, in the form of dragons, ancient magic and hordes of undead soldiers constantly cast a shadow over the schemes and struggles of the main characters, threatening existential destruction for all. Explaining how a television show becomes a cultural touchstone is rarely simple. Explaining why a twenty-six-year-old will don a wig and cape and wait in line for two hours to purchase a $13 cocktail necessitates serious academic study. What draws our culture to Game of Thrones? Perhaps, in the midst of negative news cycles, we seek escapism in fantasy. The explicit violence and sexual content of the show could simply be bread and circus for the modern day. Perhaps we project our political and social divisions onto the conflicts of the show, and enjoy cheering for our “side.” Maybe we find allegories for climate change or nuclear war in stories of looming doom. Could social isolation and secularization be driving us to seek a shared story, a communal narrative by which we learn and bond? Perhaps the believer in us awaits the triumph of good and the defeat of evil, so masterfully delayed for so long by Thrones. Regardless, those who seek to interpret popular culture are faced with many ideas to ponder within this show, and the effect it has had on the world around us. Game of Thrones: Reflections of a Believer Mike Lally GRD '18 POP! CULTURE 11.The Hunt Prize: Truth in Fiction and Fiction in Truth Brantley Butcher '19 “ T he root of the word fiction is to make. And what fiction makes is life, and should we so believe, the next life.” This quote is from Liam Callanan '90, the winner of the 2017 George W. Hunt, S.J., Prize for Excellence in Journalism, Arts & Letters, in his acceptance speech at the Yale Club of New York City on Thursday, September 21, 2017. Callanan’s speech was entitled “Truth in Fiction and Fiction in Truth.” “Good nonfiction teaches us what to believe,” Callanan said, “but it is fiction that teaches us to believe.” Callanan used Kirstin Valdez Quade’s short story “Christina the Astonishing (1150-1224),” recently published in The New Yorker, as an example of Catholic fiction that transcends its boundaries. In the story, Valdez Quade tells the tale of the thirteenth-century folk saint Christina, who, at her funeral, astonishes the congregation of mourners by rising from her coffin and ascending into the church rafters. Valdez Quade claimed in an interview that the truth of whether or not the historical Christina spoke with God was irrelevant; in Valdez Quade’s story, the truth is that Christina “flew.” 12.Callanan then brought the room to an emotional climax with a personal anecdote. As a senior in high school, he had read Ironweed, William Kennedy’s 1984 Pulitzer Prize winning novel. In it, a father buries the child he had accidentally dropped and spends the novel searching for closure, which in the end, the reader is not sure the father finds. Callanan, disturbed by the ambiguity, wrote to Kennedy seeking answers, but the author of Ironweed would not share what had happened beyond the ending of the story. Callanan then spoke of himself, years later, burying his infant daughter—much like the father in the novel. “Fiction moves us,” Callanan said at the end of his speech, “[it] finds us truths we might not have recognized when first presented to us as fact. ... Fiction teaches us empathy, with characters whose lives lie far beyond our own or are so eerily similar, they feel identical.” His daughter’s death inspired him to write, to seek truth through fiction, like he now found in Kennedy’s novel. Callanan is an associate professor of English at the University of Wisconsin-Milwaukee and the author of The Cloud Atlas, All Saints, Listen and Paris by the Book (forthcoming, April 2018). The Hunt Prize, co-sponsored by STM and America Media, is awarded annually to an author who displays exceptional Roman Catholic intelligence and imagination in her or his work. To view the lecture, visit https://goo.gl/T93Yp4 “Fiction moves us, [it] finds us truths we might not have recognized when first presented to us as fact.” 13. Liam Callanan '90 speaks with Gregory Pfeiffer '17 M.P.H, M.A.R. and Michael Lally GRD '18 in the Top Room at the Yale Club of New York City. Liam Callanan '90 accepts the Hunt Prize from Rev. Robert Beloin while Rev. Matthew Malone looks on. – Liam Callanan '9014. Donor Recognition Saint Thomas More ($10,000+) Edward F. Ahern III † David P. 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They also donate marketable securities or other assets. Gifts can have an even greater impact if your company has a matching gift program, doubling – or possibly tripling – your gift. Credit card payments can be made online at stm.yale.edu Questions? Contact Robin J. McShane, Director of Communications at 203-777-5537 X 128. We constantly strive for accuracy. If you believe an entry is listed in error, or if you have questions about the recognition list, please contact Robin McShane, Director of Communications at 203-777-5537 X128 or robin.mcshane@yale.edu. † Deceased15. David McDonnell Emilie & John McGann Paul Morrissey, MD Frederick F. Nagle Jean & F. James Neil, Jr. Diarmuid E. Nicholson Mary & Michael Noetzel, MD G. Philip Nowak Reba & George O'Leary Peter Orazem Kathleen Sheehan Ortel John Ortinau, MD Michael P. Parker Ognen Petroff, MD Katherine & Daniel Philbin Chris Poje, MD Kathleen & Louis Pressman Llewellyn E. 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