St Nicholas of Tolentino: What Prevents You From Giving Your Life Entirely To Christ

A sermon for today. Please remember to say 3 Hail Marys for the Priest.

St Pulcehria, Virgin & Empress: Butler's Lives of the Saints

St Nicholas of Tolentino: Butler's Lives of the Saints

St Pulcheria, Virgin & Empress

From Fr Alban Butler's Lives of the Saints:

From Sozomen,1. 9, Theodorus Lector, the Paschal Chronicle of Alexandria, &c. See amongst the moderns Tillemont, t. 15, and especially Orsl. Stilting the Bollandist, t. 3, Sept. p. 504. Pinius the Bollandist, ib. t. 5, p. 778, in an Appendix, and Benedict XIV.’s Bull to grant an office in her honor to several Congregations of Regular Canons, to the Jesuits, &c. an. 1752.

A. D. 453.

IN this incomparable princess virtue shone forth on the imperial throne in the brightest lustre, and showed itself equally happy in itself, and equally invincible in the trials of adversity and those (which are usually more dangerous) of flattering prosperity. The empress Pulcheria was granddaughter to Theodosius the Great, and daughter to Arcadius, emperor of the East, and his wife Eudoxia. She was born in 399, and had three sisters; Flaccilla, who was the eldest, but died soon, and Arcadia and Marina who were younger than Pulcheria. Arcadius was a weak prince, always governed by his wife and his eunuchs; he reigned thirteen years and three months from the death of his father Theodosius, and died on the 1st of May, in the year 408, having lived thirty-one years and some months. He left a son eight years old, and appointed for his minister and tutor Anthemius, one of the wisest men in the empire, who had been a constant friend to St. Aphraates and St. Chrysostom. St. Pulcheria was only five years old when she lost her mother, and nine when she lost her father; but for her prudence and piety she was, from her infancy, the miracle of the world. On the 14th of July in 414, though only fifteen years of age, she was declared, in the name of her young brother, Augusta and partner with him in the imperial dignity, and charged with the care of his instruction, though but two years older than him. Her wisdom, capacity and sedateness, in which she far exceeded any of her age, supplied her want of experience. To cultivate her brother’s mind, and give him an education suitable to his rank, she placed about him the most learned and virtuous masters, and made it her first concern to instil into him sentiments of religion and piety, being sensible that all other qualifications are useless and often dangerous when not guided by these principles. She taught him to pray with great devotion, to love the places of divine worship, and to have a great zeal for the Catholic Church and its holy doctrine. Whatever was valuable in that prince, was, under God, owing to Pulcheria, and if she did not make him greater, all agree that nothing was wanting on her side. She also took care of the education of her two surviving sisters, who, to the end of their lives, endeavored to tread in her steps.

Out of a motive of perfect virtue (not out of views of prudent policy lest suitors for marriage should embroil the state) at fifteen years of age she made a public vow of virginity, and induced her sisters to do the same. They had a share in all her employments except those that regarded the state; they ate together, were united in all acts of devotion and charity, and what time was not devoted to exercises of piety, and to useful studies, they employed in working tapestry or embroidery. Pulcheria only absented herself when she was obliged to attend upon business of the state, finding a solitude in the palace itself. The penitential austerities which she practised, were such as seemed rather to suit a recluse than one who lived in a court. Men were denied entrance in hers and her sisters’ apartments for avoiding the least suspicion or shadow of danger; and she never saw or spoke to any man but in public places. The imperial palace, under her direction, was as regular as a monastery. Upon all emergencies, in imitation of Moses, she consulted heaven by devout prayer; then listened to the advice of able counsellors before she took any resolution in matters of weight. The imperial council was, through her discernment, composed of the wisest, most virtuous, and most experienced persons in the empire; yet, in deliberations, all of them readily acknowledged the superiority of her judgment and penetration. Her resolutions were the result of the most mature consideration, and she took care herself that all orders should be executed with incredible expedition, though always in the name of her brother, to whom she gave the honor and reputation of all she did. She was herself well skilled in the Greek and Latin tongues, in history and other useful branches of literature; and was, as every one must be who is endowed with greatness of soul, and a just idea of the dignity of the human mind, the declared patroness of the sciences, and of both the useful and polite arts. Far from making religion subservient to policy, all her views and projects were regulated by that virtue; and by this the happiness of her government was complete. She prevented by her prudence all revolts which ambition, jealousy, or envy might stir up to disturb the tranquillity of the Church or State; she cemented a firm peace with all neighboring powers, and abolished the wretched remains of idolatry in several parts. Never did virtue reign in the Oriental empire with greater lustre, never was the state more happy or more flourishing, nor was its name ever more respected even among the barbarians, than whilst the reins of the government were in the hands of Pulcheria.

Theodosius was twenty years old when it was thought proper for him to marry, and, by the advice of Pulcheria, he pitched upon Athenais, the daughter of an Athenian philosopher, who had given her an excellent education but had disinherited her. She came to court to procure his will to be made void on that account, and, by her beauty, genius, and uncommon accomplishments, raised the admiration of every one, insomuch that the emperor judged her most worthy to be made his consort. She was first baptized, for she had been brought up an idolater. Her name Athenais being derived from Athena or Minerva, she changed it into that of Eudocia, and Theodosius was married to her on the 7th of June, 421. Two years after. in 423, he declared her Augusta. This marriage made no alteration in the state, the chief administration being still entrusted to Pulcheria, till the eunuch Chrysaphius, a great favorite with the emperor, prepossessed Eudocia against her, who had been long mortified at the great sway her sister had in the government. In 431 Nestorius was condemned in the council of Ephesus. Chrysaphius and Eudocia were indefatigable in their intrigues and practices to ruin Pulcheria; and the emperor (whose misfortune was supine indolence, and weakness of understanding), after having been long deaf to their insinuations, at length was so far worked upon as to give heartily into all that they said against her. Upon their suggestion he sent an order to St. Flavian, bishop of Constantinople, to make her a deaconess of his church. The good prelate waited on the emperor, and urged cogent reasons against the proposal. Finding the prince resolutely bent on the thing, he went home, promising to return to court at an appointed time; but he first sent a private message to Pulcheria, desiring her to take care to be out of the way. The princess understood by this hint the contrivance of her enemies, and retired to a country seat in the plains of Hebdomon, with a resolution of spending the remainder of her days in silence and holy retirement. This happened in the year 447. The consequences of this removal were most unhappy both to the emperor and to the State and Church; for the eunuch and empress, out of revenge, persecutes St. Flavian, patronized Eutyches, the heresiarch, whom he had condemned, and supported Dioscorus and other Eutychians in the most outrageous acts of fury and violence in the Latrocinale of Ephesus in 449. Theodosius himself was prevailed upon blindly to publish an edict, declaring an approbation of all these proceedings, and of the second council of Ephesus, as he styled the violent assembly of Dioscorus and the other furious heretics, usually called the Latrocinale or assembly of robbers.

Pulcheria looked upon her retreat as a favor of heaven, and in it she consecrated all her time to God in prayer, contemplation, and the exercise of good works. She made no complaints of her brother’s ingratitude, of the empress who owed everything to her, or of their unjust ministers. Her desire was both to forget the world and to be forgotten by it, esteeming herself most happy in having no other business on her hands than that of conversing with God, and meditating on divine truths. Nothing could have drawn her from the pleasure she enjoyed in this sweet solitude but the dangers which threatened the Church and State, and compassion for her brother, whose credulity was so basely abused. Seeing at length impiety and malice carried to the highest pitch, and pressed by the letters of the holy pope St. Leo, she boldly went to court, and having procured admittance, spoke in such a manner to the emperor, that, upon the spot, he opened his eyes, saw the brink of the precipice to which he had been pushed by designing persons, disgraced Chrysaphius, banished him into an island, and caused him there to be put to death. The emperor was thus happily disabused of his errors a little before his death, which happened on the 29th of July, in the year 450, the forty-ninth of his age, and forty-first of his reign. His widow Eudocia retired into Palestine, where she ended her days.

St. Pulcheria, by the death of her brother, remained mistress of the Eastern empire. To strengthen her authority she chose a partner in the throne, who was an excellent general, a wise statesman, very zealous for the Catholic faith, exceeding virtuous, and particularly charitable to the poor. His name was Marcian; he was a native of Illyricum, and a widower. By a former marriage be had a daughter named Euphemia, who married Anthemius, afterward emperor of the West. Pulcheria, judging it might be of great advantage to the State, and enhance Marcian’s credit and authority, proposed to marry him, on condition that she should be at full liberty to preserve her vow of virginity. Marcian readily embraced the proposal; and these two great souls governed together like two friends who had in all things the same views and sentiments, which all centred in the advancement of religion, piety, and the public weal. They received favorably, and with great joy, four legates sent by St. Leo the Great to Constantinople, and their zeal for the Catholic faith deserved the highest commendations of that pope, and of the general council of Chalcedon, which, under their protection, condemned the Eutychian heresy in 451. They did their utmost to have the decrees of this synod executed over all the East, but met with great difficulties in Egypt and Palestine, from the obstinacy of the Eutychians in those parts. St. Pulcheria wrote herself two letters, one to certain monks, another to an abbess of nuns, in Palestine, to convince them that the council of Chalcedon did not revive Nestorianism, but condemned that error together with the opposite heresy of Eutyches.1

This great empress built many churches, and among these, three in honor of the Blessed Virgin, namely, that of Blaguerna, that of Chalcopratum, and that of Hodegus.2 In this last she placed a famous picture of the Blessed Virgin, which the empress Eudocia had sent her from Jerusalem, as the work of St. Luke the Evangelist.3 Historians assure us that volumes would be required to sum up all the churches, monasteries, and especially the hospitals which St. Pulcheria founded and richly endowed. After despatching public affairs, her whole employment was to pray, read good books, and visit and serve the poor with her own hands. Sozomen relates, that she was admonished by several visions to procure a solemn translation to be made of a considerable part of the relics of the forty martyrs, which she enclosed in a rich shrine. That historian, who was an eye-witness to this ceremony, makes mention of the extraordinary devotion with which the people applied cloths and handkerchiefs to those relics.4 This good empress having been all her life the protectress of the Church, and the tender mother of the poor, she at her death gave to these latter, by her will, all her goods or private estates, which were very considerable in different parts of the empire. If we consider her great actions and heroic virtues, we shall be persuaded that the great commendations which St. Proclus in his panegyric on her, St. Leo, and the general council of Chalcedon bestowed on this empress, were so far from being compliments or strains of eloquence, as to fall far short of her extraordinary merit, which no words can sufficiently celebrate. A little before her death she had finished the court of the church of St. Laurence, in her own palace, which was of most excellent workmanship. She passed from a temporal to an eternal crown in 453, on the 10th of September, being sixty-eight years and some months old. Marcian punctually executed her will in favor of the poor, and being enriched with the treasure of his devotion, almost boundless charities and good works, followed her to immortal bliss on the 26th of January, 457, aged threescore and five years, having reigned six and a half. His memory is blessed for his virtues, and for the great services he did religion. Leo, a native of Thrace, was chosen his successor in the empire. Both Latins and Greeks celebrate the feast of St. Pulcheria as of a holy virgin. The learned pope Benedict XIV. expresses a singular veneration for her memory.

St Nicholas of Tolentino, Confessor

From Fr Alban Butler's Lives of the Saints:

His life was written by several hands, principally by three pious and learned men of his Order, very soon after his death; viz. Peter de Monte Rubiano in the Marca of Ancona; 2dly, by Henry of Urimarla; 3dly by Jordan de Saxonia. See also Nævius, in his Eremus Augustiniana, p. 166; Brulius Historiæ Peruanæ ordinis Eremitarum St. Augustini,1.15; and Suysken, Act. SS. t. 3, Sept. p. 636.

A. D. 1306.

THIS saint received his surname from the town which was his fixed residence for the most considerable part of his life, and in which he died. He was a native of St. Angelo, a town near Fermo, in the Marca of Ancona, and was born about the year 1245. His parents were of mean condition in the world, but rich in virtue, and he was reputed the fruit of their prayers, and a devout pilgrimage to the shrine of St. Nicholas of Bari, in which his mother especially, who was then stricken in years, had earnestly begged of God a son who should faithfully serve him. At his baptism he received the name of his patron, and appeared by his towardly dispositions from his infancy to be gifted with an extraordinary share of divine grace. In his childhood he spent whole hours together at his prayers with wonderful application of his mind to God, and he heard the divine word with the utmost eagerness, and with a modesty which charmed all who saw him. He had a tender love for the poor, and used to conduct home those that he met, in order to divide with them whatever he had for his own subsistence. From his infancy he made it a cardinal maxim to renounce all superfluities, practised great mortifications, and from his tender age contracted a habit of fasting three days a week, namely, on Wednesdays, Fridays, and Saturdays, to which, when he was grown up, he added Mondays, allowing himself on these days only one refection, and that of bread and water. From his very infancy he seemed exempt from the weaknesses and passions to which children are generally liable; his greatest pleasure was in reading good books, in his devotions, and in pious conversation, and his heart was always in the church. His parents neglected nothing that was in their power to improve his genius and happy dispositions. In his studies, as his parts were quick, his apprehensions lively, and his memory and judgment strong, so his progress was rapid.

He was yet a young student, when, for his extraordinary merit, he was preferred to a canonry in our Saviour’s church. This situation was extremely agreeable to his inclination, as by it he was always employed in the divine service. But he aspired to a state which would allow him to consecrate his whole time and thoughts directly to God, without interruptions or avocations. Whilst he was in this disposition, a sermon preached by an Austin friar or hermit, on the vanity of the world, determined him to take a resolution absolutely to quit the world, and to embrace the Order of that holy preacher. This he executed without loss of time, entering himself a religious man in the convent of that Order of Tolentino, a small town in the ecclesiastical state. He went through his novitiate under the direction of the preacher himself, and made his profession before he had completed the eighteenth year of his age. His humility made him look on all his brethren as so many superiors, and he studied in all things as much as possible to do the will of every one, that he might the more perfectly learn to deny his own, and the love of humiliations gave him particular affection for the meanest and most mortifying employments in the house, and he embraced whatever was most painful and abject with the greatest pleasure. Such was the unalterable sweetness of his temper, and the equality of his mind, that he never betrayed the least impatience or irregularity of humor: a mark of the constant tranquillity of his soul, and the perfect victory which he had gained over himself. His extraordinary fasts and austerities showed that he looked on his body as a constant enemy to his soul. The disciplines and iron girdles with which he afflicted it, are shown to this day in his convent. His ordinary food was only coarse bread with pulse or herbs; his bed was the bare floor, with a stone for his pillow. In obedience to his general, he once in time of sickness took a mouthful of flesh-meat; but immediately begged with tears, that since he had satisfied his precept, he might be allowed not to eat any more; to which the general assented.

He was sent successively to several convents of his Order at Recanati, Macerata, and others; in that of Cingole he was ordained priest by the bishop of Osimo. From which time, if he seemed an angel in his other actions, he appeared like a seraph at the altar; so wonderfully did the divine fire which burned in his breast manifest itself in his countenance, and sweet tears flowed in streams from his eyes. Devout persons strove every day to assist at his mass as at a sacrifice offered by the hands of a saint. In the secret communications which passed between his pure soul and God in contemplation, especially after he had been employed at the altar or in the confessional, he seemed already to enjoy a kind of anticipation of the delights of heaven. The last thirty years of his life he resided at Tolentino, and his zeal for the salvation of souls produced there wonderful fruit. He preached almost every day, and his sermons were always signalized by remarkable conversions. His exhortations, whether in the confessional or in giving catechism, were always such as reached to the heart, and left lasting salutary impressions on those that heard him. What time could be spared from those charitable functions, he spent in prayer and contemplation. He was favored with visions, and wrought several miraculous cures. For the exercise of his virtue he was long afflicted with divers painful distempers. His holy death happened on the 10th of September in 1306, and he was canonized by Eugenius IV. in 1446. His body was buried in the church of his convent at Tolentmo, in a chapel in which he used to say mass, and his tomb there is held in veneration.

The saints, how much soever they had subdued their passions, and strengthened themselves in habits of all virtues, always watched with extraordinary vigilance over all their words and actions, and every motion of their hearts, knowing this life to be a state of perpetual warfare and danger. To prevent all attacks from the enemy, it is the duty of a Christian to be always provided, and in time of peace to expect his return; this disposition will contribute to keep him at a distance; and a neglect of it will certainly invite him to take advantage of our supine sloth, and, by subtle stratagems, or by open force, easily to overthrow us at unawares. By frequent self-examination, the practice of self-denial, the dispositions of humble fear and compunction, and by watchfulness against all occasions of danger, we must continually be armed, and ready to repulse him: if we leave the avenues of our soul open or unguarded, and trust him within our gates, he enters smoothly, but, like a cancer, brings death.

Collect of St Pulcheria, Virgin & Empress ~ Indulgenced on the Saint's Feast (See Note)

According to the Apostolic Penitentiary, a partial indulgence is granted to those who, on the feast of any Saint, recite in his honour the oration of the Missal or any other approved by legitimate Authority.

V. O Lord, hear my prayer.

R. And let my cry come unto thee.
Let us pray.
Graciously hear us, O God, our Saviour, that as we rejoice in the festival of blessed Pulcheria, Thy Virgin, so may we be nourished by the food of her heavenly teaching that we may be enlightened by the fervour of her dedicated holiness.
Through Jesus Christ, Our Lord, Who liveth and reigneth with the Father, in the unity of the Holy Ghost, God, world without end.

R. Amen

Nota bene ~ St Pulcheria is not celebrated on the Universal Calendar, but according to the Martyrology, today is her Feast Day. The Collect is taken from the Common of Virgins.

Collect of St Nicholas of Tolentino, Confessor - Indulgenced on the Saint's Feast

According to the Apostolic Penitentiary, a partial indulgence is granted to those who on the feast of any Saint recite in his honour the oration of the Missal or any other approved by legitimate Authority.

V. O Lord, hear my prayer.

R. And let my cry come unto thee.
Let us pray.
Be mindful, O Lord, of our humble prayers in this commemoration of Thy Saints, so that we, who have no confidence in our own righteousness, may be helped by the merits of those who have been pleasing to Thee.

Through Jesus Christ, Thy Son our Lord, Who liveth and reigneth with Thee, in the unity of the Holy Ghost, God, world without end.

R. Amen. 

Rome Pilgrimage for Christ the King: No Mass in St Peter’s This Year

It's become obvious that the new Pope is the same as the old Pope, with absolutely no easing of Francis's war on Tradition. Lord, send us a Pope friendly to Tradition!

From Rorate Cæli

The final program of the "Summorum Pontificum" Peregrinatio ad Petri Sedem (Rome) was made public today.

What is noteworthy is that, unlike last year, there will not be a Pontifical Mass at the Vatican Basilica; after the pilgrimage and prayers there, the Saturday Mass will be at Saint Mary Major. Also, both pontifical Masses will be celebrated by Bishop Schneider, and not a cardinal, as in the past years.

Sign of the times?...

Schedule of the Pilgrimage

Ad Petri Sedem

which will take place in Rome from october 23 to 25, 2026

(registration is not necessary to participate in the pilgrimage)

Friday October 23, 2026

6/30 p.m.: Pontifical vespers in the Basilica of Santa Maria ad Martyres (Pantheon) presided over by Bishop Athanasius Schneider  

Saturday, October 24, 2026 

· 10:00 a.m.: Rosary before the Basilica of Santi Celso e Giuliano

· 11:00 a.m.: Departure of the procession towards Saint Peter's Basilica

· 12:00 a.m.: Arrival in Saint Peter's Square/Checkpoints/and entry into Saint Peter's Basilica

· 13:00 p.m.: Time of prayer in St. Peter's Basilica

· 15:00 p.m.: Mass at the high altar of the Basilica of Saint Mary Major, celebrated by Bishop Athanasius Schneider.

Sunday October 25, 2026

08:30 a.m.: Mass of thanksgiving of Christ the King in the Basilica of San Giovanni Battista dei Fiorentini celebrated by canon Antoine Landais

11:00 a.m.: Solemn closing Mass of Christ the King at the Trinita dei pellegrini

16:00 p.m.: Mass of thanksgiving of Christ the King in the church of Sant'Anna in Laterano celebrated by Msgr. Marco Agostini

Why Not Say It? Data Centers Are Ugly

They also consume vast amounts of energy to run them and water to cool them, besides being an ugly blot on the visual landscape. And, they're unnecessary!

From The Imaginative Conservative

By John Horvat

Beauty has subjective elements, but there are certain objective principles that must be followed. Data centers are ugly because they do not deal with these fundamental elements. They introduce an appearance of brutality that leaves people overwhelmed and crushed.

All across the country, data centers are popping up like mushrooms. Likewise, people everywhere are mobilizing against them.

People hate the data centers. Nearly three-quarters of Americans oppose them, especially when built in their backyards.

The controversy around them has caught politicians off guard. Everyone thought they would be win-win situations. Pro-center leaders from both major parties are now scrambling to slow the movement down.

In theory, data centers have everything to offer—jobs, tax revenue and business opportunities. Communities benefit from private-sector firms that inject billions of dollars into needy rural areas at no cost to taxpayers. Schools fill up and their budgets increase. Everyone would seem to come out ahead.

Trying to Explain the Hatred

Despite the benefits, there is a data center revolt. Most reasons involve very practical considerations. Residents say they fear higher water and electric bills due to the centers’ demands. Some cite environmental concerns like air quality and noise. Others don’t like the intrusion of outsiders who come in with lucrative deals and even secret negotiations that divide communities. Yet others don’t trust the big tech companies or construct conspiracy theories around AI.

Proponents of the centers, including the President, are quick to label any opposition as backward and anti-progress. They accused data center deniers of not wanting their communities to prosper. They say the dissenters hold their communities hostage because of irrational anxieties.

The issue is polarizing communities everywhere.

One Overlooked Reason: Ugliness

In the middle of the controversy, there is one objection that people are afraid to mention. In a world ruled by money, this reason might be considered an embarrassment. However, it is hard to deny. It is better just to say it out loud.

Data centers are ugly.

Something about them causes uneasiness. The gut reaction of many is to say stop. Keep them out. They don’t belong here.

A Deeper Problem

Saying the centers are ugly does not mean they are disordered. They are generally huge, well-designed, windowless buildings surrounded by well-landscaped lawns and parking lots. Developers do everything possible to make them practical and efficient.

However, the problem of ugliness is much deeper than just design and engineering. It involves a human desire for beauty that extends beyond the material part of reality. When this desire is suppressed, things become soulless and depressing. People need beauty because it speaks to the soul about God and His Creation.

Beauty has subjective elements, but there are certain objective principles that must be followed. Data centers are ugly because they do not deal with these fundamental elements. They introduce an appearance of brutality that leaves people overwhelmed and crushed.

No Proportion

First, beauty depends on proportionality. Things that are too big or too small cause anxiety since this lack of proportion makes things difficult to know and understand.

The human instinct of sociability demands proportion. As social beings, people have a natural tendency to form relationships and create environments that facilitate their understanding and appreciation of everything around them. When things are unknown or unknowable by their lack of proportion, people feel like strangers in their own land.

Thus, the monstrous size of the data centers dwarfs everything around them. The facilities are giant, unknown boxes resembling computer chips, attached in the middle of a community, without architectural style or adornment. The stark structures give the impression of heaviness that weighs down the area. Many centers have a hostile, fortress-like appearance that isolates them from the community and from the things locals hold to be proportional and therefore beautiful.

A second reason for the ugliness is that the data center is a very sterile, often gloomy structure with countless rows of machines inside and few workers. The buildings are soulless and lifeless, and therefore ugly. They are not meant to foster joy or community. They are not tied to places, since they can exist wherever resources are available. They survive as intruders to the neighborhood without seeking to make connections or contribute to its history.

Not Part of the Culture

Finally, for something like these centers to be beautiful, there must be those organic links with the local population and its culture. What makes the instinct of sociability very uneasy is the lack of points of reference within the culture. The mere knowledge that there exists something without relation to the community in the area causes uneasiness, and not the joy of beauty.

A place should reflect the population that for generations has molded it to its tastes and preferences. Data centers do not have, nor seek, this connection to local people or their culture. It is purely a functional relationship. No one would take a visitor to see the local data center.

The Permanent Things

Thus, people hate the data centers. They may not be able to say why, but it touches upon things that are difficult to explain, like ugliness. Sometimes it involves lands, homes, and memories that are worth more than money and cannot be replaced once gone.

What is missing is that human element, which does not fit into the fast-paced, sterile environments of vast cyber-networks. It is what Russell Kirk referred to as the “permanent things,” those norms of beauty, truth, goodness, justice, and charity that owe their existence and authority to a power higher than the information networks—indeed to a transcendent God.

Individuals are made up of body and soul. Limiting the discussion to the material needs of big tech stifles the human spirit. The spiritual needs, which are superior to the material, need to be addressed. These topics cannot be left out of the debate and ignored.

Looking for Solutions

The solution to the data center crisis is very simple. Or so it might seem.

Let the data centers be made beautiful. Let their structures inspire admiration and awe. Let local styles and preferences be used that reflect the rich beauty and culture of the surrounding communities.

Such solutions might seem easy, but there is something about a data center that seems to cry out that this is impossible. The data center does not lend itself to such adornment. Its functions will not allow it to escape the bounds of materialistic dreariness.

Encasing its machines inside a cathedral-like structure would only make it eerie and dystopian—a scene from a science fiction drama. It is almost as if the data center must be ugly to fulfill its purpose.

However, these problems do have solutions, but the issue must be on the table. The key is to recognize it as a problem. Then human ingenuity can work to mitigate or disguise the damage this cult to ugliness causes.

Better yet, the controversy could help raise questions about the purposes of the data center. Perhaps the mad rush to AI is misdirected. It could be that AI models will not make things better.

There needs to be a discussion of the causes of the frenetic intemperance of clashing desires that lie at the root of so many postmodern problems. To resolve the problem of ugly data centers, there must be a general return to order and, above all, to beauty.

__________

The featured image, uploaded by Tedder, is a photograph, “Part of AWS’s us-west-2 availability zone, showing three datacenters with a fourth under construction” (Date 11 August 2023, 11:35:25). “This file is licensed under the Creative Commons Attribution-Share Alike 4.0 International license, courtesy of Wikimedia Commons.

Bishop Challoner's Meditations ~ September 10th

ON THE MEANS OF PRESERVING AND MAINTAINING THE PEACE OF THE SOUL

Consider first, that it is of great advantage to the soul, both in order to defend her from all evil, and to advance her in all good, to keep herself always in peace within her own interior: because this inward peace, when it is true, brings along with it courage, strength and grace, by the favours which God always shows to the truly peaceable. Now, the first and most necessary means of the acquiring or preserving of this peace in the soul, must be to banish all wilful sin from the soul; for there can be no true peace where wilful sin resides. For no one can be at war with God and have any peace within himself, except it be that false peace, which is sometimes formed by an erroneous conscience, that shuts its eyes against God's light, that it may not be obliged to embrace his truth. O dear Jesus, never let me be so miserable as to be deluded by any such false peace, or ever to be a rebel to thy light!

Consider 2ndly, that the true peace of the soul is not to be acquired without subduing the passions and keeping them in order. For what peace can there be in the midst of daily storms, tumults, and rebellions, such as are raised by headstrong and untamed passions? What peace can there be for the slaves of pride and ambition, of avarice and worldly solicitude, of wrath and envy, &c.? Alas, all these and the like passions disturb and distract the soul, they put her in a ferment, they suffer her not to find any solid rest or tranquillity, or any manner of share in that calmness and evenness of soul, which those enjoy that are perfectly masters of themselves by the victory they have acquired over all their passions. O! how true it is that our peace and happiness, even here, is not to be found by yielding to our disorderly inclinations but by mortifying and overcoming them. 

Consider 3rdly, that the way to acquire true peace, and true liberty of soul, is thus marked out by a servant of God (Following of Christ, L. 3. c. 23): 'endeavour, my son, rather to do the will of another than thy own: ever choose rather to have less than more; always seek the lowest place, and to be inferior to every one; always wish and pray that the will of God may be entirely fulfilled in thee. Behold such a man as this enters upon the coasts of peace and rest.' Whosoever will but observe these rules shall not easily be disquieted, but rather shall meet with a paradise of delights in his soul. And we shall find upon examination, that whenever we are disturbed 'tis because we have transgressed some or other of these rules; either by being too much bent upon our own will; or by the desire of having more, or of being higher; or at least by not being entirely resigned to the will of God.

Conclude to set out in quest of this happy way that leads to true peace, by giving up thy own desires, and ever embracing the holy will of God.

10 September, Antonio, Cardinal Bacci: Meditations For Each Day

The Creation

1. God is infinitely perfect in Himself and has therefore no need of creatures for His eternal happiness. He knows Himself fully; and this act of knowing is not transient, but substantial and eternal. It is the perfect image of His own Essence, the Word which expresses His Divine Infinity.

Knowing Himself in the infinite depths of His truth, beauty, and goodness, God naturally loves Himself. This love, also substantial and eternal, is the Holy Spirit, Who proceeds not only from the Father, but also from the Word, since God loves Himself because He knows Himself perfectly. The happiness of God, as St. Gregory Nazianzen writes, is not a solitary state of beatitude. He has within Himself the Word, His consubstantial Son, in Whom is reflected the perfection of His nature, and to Whom He repeats from eternity: “You are my son; this day I have begotten you.” (Ps. 2:7) Moreover, in an act equally substantial and infinite, He pours forth His love, the Holy Spirit. Because He is infinitely happy and perfect in Himself, God wished to manifest His perfection and to communicate His happiness to others. According to St. Thomas, the only reason why God has created is to manifest His glory and to share His happiness. Creation is, therefore, an act of love. “I have loved thee with an everlasting love; therefore have I drawn thee, taking pity on thee.” (Jer. 31:3) “God,” says St. Irenaeus, “did not create man because He had need of him, but because He wished to have creatures on whom He could shower His gifts.” That is why Sacred Scripture tells us that “the Lord has made everything for His own ends.” (Prov. 16:4)

Turning over these reflections in our minds, we should make an act of profound humility before God and acknowledge that we are nothing without Him. We should express our deep gratitude to God for our very existence and for all the other gifts which He has enriched us.

Finally, we should pay Him the tribute of our love, which should be expressed in a practical manner, as well as verbally, by complete and constant fidelity to His commandments.

2. Dante describes the Creation beautifully as “Eternal Love expanded into new loves.” Heaven and earth, angels and men, and all created beings are nothing more than an expansion of this Eternal Love into new loves. Love unites and fills everything. Everywhere in Heaven and on earth, there is love, there is need of love. But whom shall we love? The creatures who surround us? Yes. We may and should love them. They are rays of the light and beauty of God. We should love them because they reflect the power and glory of God. But we must not become attached to them. We must not try to find in them happiness and peace of mind. They cannot give us contentment because our hearts are made for something greater. God made creatures for Himself, as St. Augustine says, and therefore our hearts will not rest until they rest in Him.

3. Creatures should form a ladder by which we climb to God. God should be the first thought, aim, and love of our lives. If we were to substitute creatures for God, our journey to Heaven would be impeded. Worse still, they could drag us into sin and towards eternal damnation.

Eastern Rite ~ Feasts of 10 September AM 7534

Today is the Afterfeast of the Nativity of the Mother of God and the Feast of the Holy Martyrs Menodora, Metrodora, and Nymphadora.

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Troparion — Tone 4

Your Nativity, O Virgin, / has proclaimed joy to the whole universe! / The Sun of Righteousness, Christ our God, / has shone from You, O Theotokos! / By annulling the curse, / He bestowed a blessing. / By destroying death, He has granted us eternal Life.

Kontakion — Tone 4

By Your Nativity, O Most-Pure Virgin, / Joachim and Anna are freed from barrenness; / Adam and Eve, from the corruption of death. / And we, your people, freed from the guilt of sin, celebrate and sing to you: / The barren woman gives birth to the Theotokos, the nourisher of our life!

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The Holy Virgins Menodora, Nymphadora, and Metrodora (305-311), were sisters from Bithynia (Asia Minor). Distinguished for their special piety, they wanted to preserve their virginity and avoid worldly associations. They chose a solitary place for themselves in the wilderness and spent their lives in deeds of fasting and prayer.

Reports of the holy life of the virgins soon spread, since healings of the sick began to occur through their prayers. The Bithynia region was governed at that time by a man named Frontonus, who ordered that the sisters be arrested and brought before him.

At first, he tried to persuade them to renounce Christ, promising great honours and rewards. But the holy sisters steadfastly confessed their faith before him, rejecting all his suggestions. They told him that they did not value the temporal things of this world and that they were prepared to die for their Heavenly Bridegroom, for death would be their gateway to eternal life.

Flying into a rage, the governor took out his wrath on Saint Menodora, the eldest sister. She was stripped of her clothes and beaten by four men, while a herald urged her to offer sacrifice to the gods. The saint bravely endured the torments and cried out, “Sacrifice? Can’t you see that I am offering myself as a sacrifice to my God?” Then they renewed their torments with even greater severity. Then the martyr cried out, “ Lord Jesus Christ, joy of my heart, my hope, receive my soul in peace.” With these words, she gave up her soul to God and went to her Heavenly Bridegroom.

Four days later, they brought the two younger sisters Metrodora and Nymphodora to the court. They showed them the battered body of their older sister to frighten them. The virgins wept over her but remained steadfast.

Then Saint Metrodora was tortured. She died, crying out to her beloved Lord Jesus Christ with her last breath. Then they turned to the third sister, Nymphadora. Before her lay the bruised bodies of her sisters. Frontonus hoped that this sight would intimidate the young virgin.

Pretending that he was charmed by her youth and beauty, he urged her to worship the pagan gods, promising great rewards and honours. Saint Nymphodora scoffed at his words and shared the fate of her older sisters. She was tortured and beaten to death with iron rods.

The bodies of the holy martyrs were to be burned in a fire, but a heavy rain extinguished the blazing fire, and lightning struck down Frontonus and his servant. Christians took up the bodies of the holy sisters and reverently buried them at the so-called Warm Springs at Pythias (Bithynia).

Part of the relics of the holy martyrs are preserved on Mt. Athos in the Protection cathedral of the Saint Panteleimon Russian monastery, and the hand of Saint Metrodora is on the Holy Mountain in the monastery of the Pantocrator.

Troparion — Tone 4

O Holy Martyrs, / you wisely exchanged horrible torture and bitter death for Eternal Life! / Three virgins, you confessed the unoriginate Trinity at an evil council, / and for this reason, were slain by the sword, / following the way of the Lamb who was slain! / Now ever pray for us / Who commemorate your holy memory!

Troparion — Tone 1

Let all who rejoice at their triumph honour these three virgin martyrs, / who are united to God as sisters and who pour forth fair streams of grace: / Menodora, Metrodora, and Nymphadora, / who were in all things courageous; / they ever pray to the Trinity for us.

Kontakion — Tone 4

Invincible in your struggles for the Holy Trinity, / and through your love for each other as sisters, / you defeated the foe of your spiritual life, / and with the five virgins, entered victoriously into the Heavenly Mansions / where you ever rejoice with the angels in the presence of the King of All!

Byzantine Saints: Holy Martyrs Menodora, Metrodora, and Nymphadora

From an Orthodox source.

IN LUMINE FIDEI: 10 SEPTEMBER – SAINT NICHOLAS OF TOLENTINO (Confessor)

IN LUMINE FIDEI: 10 SEPTEMBER – SAINT NICHOLAS OF TOLENTINO (Confessor): Nicholas, called of Tolentino as he lived a long time in that city, was born at the town of Sant’Angelo in the Marches of Ancona in 1246....

10 September, The Chesterton Calendar (With a Comment from the Old Curmudgeon)

SEPTEMBER 10th

England is still ruled by the great Barnacle family. Parliament is still ruled by the great Barnacle trinity—the solemn old Barnacle, who knew that the Circumlocution Office was a protection; the sprightly young Barnacle, who knew that it was a fraud; and the bewildered young Barnacle who knew nothing about it. From these three types our Cabinets are still exclusively recruited. People talk of the tyrannies and anomalies which Dickens denounced as things of the past like the Star Chamber. They believe that the days of the old brutal optimism and the old brutal indifference are gone for ever. In truth, this very belief is only the continuance of the old stupid optimism and the old brutal indifference. We believe in a free England and a pure England, because we still believe in the Circumlocution Office account of this matter. Undoubtedly our serenity is widespread. We believe that England is really reformed, we believe that England is really democratic, we believe that English politics are free from corruption. But this general satisfaction of ours does not show that Dickens has beaten the Barnacles. It only shows that the Barnacles have beaten Dickens.

'Charles Dickens.'

Nota Bene ~ Quite true, and it's the result of the destruction of the English Constitution in the Inglorious Revolution of 1688.

10 September, The Holy Rule of St Benedict, Patriarch of Western Monasticism

CHAPTER II. What kind of man the Abbot ought to be

10 Jan. 11 May. 10 Sept.

Let the Abbot be ever mindful that at the dreadful judgment of God an account will have to be given both of his own teaching and of the obedience of his disciples. And let him know that to the fault of the shepherd shall be imputed any lack of profit which the father of the household may find in his sheep. Only then shall he be acquitted, if he shall have bestowed all pastoral diligence on his unquiet and disobedient flock, and employed all his care to amend their corrupt manner of life: then shall he be absolved in the judgment of the Lord, and may say to the Lord with the Prophet: “I have not hidden Thy justice in my heart, I have declared Thy truth and Thy salvation, but they contemned and despised me.” And then at length the punishment of death shall be inflicted on the disobedient sheep.

11 September, The Roman Martyrology

Tértio Idus Septémbris Luna vicésima nona. Anno Dómini 2026

September 11th 2026, the 29th day of the Moon, were born into the better life:
At Rome, upon the old Salarian Way, at the cemetery of Basilla, the holy brethren Protus and Hyacinth, both martyrs. They were eunuchs who belonged to blessed Eugenia.
Under the Emperor Gallienus they were arrested on the charge that they were Christians, and, forasmuch as they could not be made to offer sacrifice, they were first grievously beaten, and then beheaded.
At Laodicea, in Syria, the holy martyrs Diodorus, Diomede, and Didymus.
At Leon, in Spain, (in the middle of the sixth century,) the holy martyr Vincent, Abbot (of the monastery of St Claudius.)
In Egypt, holy Paphnutius, Bishop (in the Thebaid.) He was one of those Confessors who under the Emperor Galerius Maximinus had his right eye put out and his left hough cut, and was condemned to penal servitude in the mines. Under the Emperor Constantine the Great he strove stalwartly for the Catholic faith against the Arians, and at length fell asleep in peace, crowned with many crowns.
At Lyons, (toward the close of the fifth century,) deceased the holy (Confessor) Patient, Bishop (of that see.) At Vercelli, (in the sixth century,) the holy (Confessor) Emilian, Bishop (of that see.) At Alexandria, (in the fifth century,) holy Theodora, who, having carelessly transgressed and deeply repented, continued unknown in the holy habit in wondrous self- denial and longsuffering, until her death.
℣. And elsewhere many other holy martyrs, confessors, and holy virgins.
℟. Thanks be to God.

Meme of the Moment

Today is the 136th anniversary of his birth.

Traditional Catholic Evening Prayers in English | September

Traditional Catholic evening devotional prayers to close your day with your mind, heart, tongue, and soul on our Lord! The month of September is dedicated to the Seven Sorrows of Our Lady. Begin and end each day with prayer. This video is a compilation of many traditional evening prayers Catholics say, and should not be considered a replacement for those who have an obligation to pray the Divine Office evening prayers.