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Footnotes

 

(1)

Jean Paul Sartre, Nausea, trans. Lloyd Alexander (Norfolk, CT: New Directions Paperbook, 1964), pp. 127 129.

 

(2)

Cf. Pascal's Memorial,in Blaise Pascal, Pensées, ed. with an introduction and notes by Louis Lafuma, trans. John Warrington (New York, NY: Dutton, Everyman's Library, 1960), p. 203.

 

(3)

Third proof of the existence of God, "From contingent being to the necessary Being," Summa Theologiae I, q. 2, art. 3C.

 

(4)

Confucius, The Analects, trans. D. C. Lau (New York, NY: Penguin Books, 1979), p. 63.

 

(5)

St. John of the Cross, Dark Night of the Soul, bk. II, chap. 5, par. 3, in The Collected Works of St. John of the Cross, trans. Kieran Kavanaugh and Otilio Rodriguez, rev. ed. (Washington, DC: ICS Publications, 1991), p. 402.

 

(6)

Cf. Jn 3:10; Ex 32:9 14; Jer 18:6 8; Am 7:3-6; all scripture citations are the New Revised Standard Version. New Oxford Annotated Bible, ed. Bruce M. Metzger and Roland E. Murphy (New York, NY: Oxford University Press, 1991).

 

(7)

Jukichi Yagi, Japanese Protestant poet (1898 1927).

 

(8)

Bodhidharma, sixth century Indian Buddhist monk who founded the school of Zen Buddhism in China.

 

(9)

St. Teresa of Jesus, Interior Castle, First Dwelling Place, chap. 1, par. 6, in Collected Works of St. Teresa of Avila, tr. Kieran Kavanaugh and Otilio Rodriguez, vol. 2 (Washington, DC: ICS Publications, 1980), p. 286.

 

(10)

Summa Theologiae I, II, q. 26, art. 4C.

 

(11)

Henri-Frederick Amiel, Amiel's Journal, trans. Mrs. Humphry Ward (London: Macmillan & Co., 1915), p. 239.

 

(12)

St. Teresa of Jesus, The Book of Her Life, ch. 8, par. 5, in Collected Works of St. Teresa of Avila, tr. Kieran Kavanaugh and Otilio Rodriguez, vol. 1, 2d ed. (Washington, DC: ICS Publications, 1987), p. 96.

 

(13)

The tea ceremony stems from the Zen monastic tradition. Thus it began, and remains to the present, as a religious ceremony. The great master Sen-no-Rikyu brought it to perfection. ln him there was no distance between his very being and his ritual gestures.

 

(14)

Teresa, The Book of Her Life, chap. 8, par. 5, p. 96.

 

(15)

Teresa, Interior Castle, Fifth Dwelling Place, chap. 3, par. 8, p. 351.

 

(16)

Teresa, Way of Perfection, chap. 36, pars. 8, 11, in Collected Works of St. Teresa of Avila, tr. Kieran Kavanaugh and Otilio Rodriguez, vol. 2 (Washington, DC: ICS Publications, 1980), p. 180-182.

 

(17)

Charles Péguy, The Mystery of the Holy Innocents and Other Poems, trans. Pansy Pakenham (New York, NY: Harper & Bros., 1956), pp. 139-141.

 

(18)

Kotaro Takamura, well-known sculptor and poet (1883 1956).

 

(19)

This book by an anonymous author has recently become very popular in Christian circles. Although it is not appropriate for everyone, it offers a valuable experience as well as a method for deepening the life of prayer.

 

(20)

Another Buddhist custom consists in walking around a pillar or a small pagoda a hundred to a thousand times while repeating the name of Buddha. Some, again, paint tiny pictures of Buddha on an immense canvas, or write out innumerable sacred texts (shakyo) that they then offer to Buddha.

 

(21)

The Way of a Pilgrim and The Pilgrim Continues His Way, trans. Helen Bacovcin (Garden City, NY: Image Books, 1978), pp. 40 41.

 

(22)

Cf. Science of Religion by Hideo Kishimoto, a Japanese philosopher.

 

(23)

Pascal, Pensées, p. 110.

 

(24)

Founder of "Soto" Zen in Japan (1200 1253).

 

(25)

Sho-bo-gen-zo (The Eye and Treasury of the Time Law) by Dôgen, trans. Kosen Nishiyama and John Steven (Tokyo: Daihokkaikaku and Nakayama Shobo, 1975, 1977).

 

(26)

Maurice Blondel, L'action, le problŠme des causes secondes et le Pur agir, vol. I (Paris: P.U.F., l949). Cf. Maurice Blondel, Action (1893): Essay on a Critique of Life and a Science of Practice, trans. Oliva Blanchette (Notre Dame, IN: University of Notre Dame Press, 1984).

 

(27)

Teresa, Way of Perfection, chap. 30, par. 7, p. l52.

 

(28)

Pascal, Pensées, p. 95.

 

(29)

Louis Evely, Our Prayer, trans. Paul Burns (New York, NY: Herder and Herder, 1970), p. 119.

 

(30)

Ibid. This author is well known in Japan. It is regrettable that his last work, The Prayer of Modern Man, contains fallacious arguments and a lack of balance. I thus feel obliged to warn the reader against an ambiguity that might endanger the life of prayer.

 

(31)

Thomas Carlyle (1795 1881), historian and critic, adversary of materialism and rationalism and proponent of action.

 

(32)

Josef Pieper, Leisure, the Basis of Culture, trans. Alexander Dru, with intro. by T. S. Eliot (New York, NY: Pantheon Books, 1952). The works of this German philosopher are strongly Thomistic and at the same time well adapted to modern readers.

 

(33)

Ma-tzu Tao-i (709 788), Chinese Zen master; Huai-jang (677 744), master of Ma-tzu Tao-i.

 

(34)

The "fiat" of the Lord's Prayer differs somewhat from Mary's. The former applies to God's will in the entire universe, the latter to the fulfillment of the angel's message. This difference is underlined in the Greek, which uses the passive imperative in the Our Father, but the optative in the case of Mary.

 

(35)

Teresa, Interior Castle, Seventh Dwelling Places, chap. 4, par. 12, p. 448.

 

(36)

Augustine of Hippo, Confessions, bk. 11, chap. 14.

 

(37)

Antoine de Saint-Exupéry, The Little Prince, trans. Katherine Woods (New York, NY: Harcourt, Brace and Col, 1943), p. 78.

 

(38)

Kamono Chmei (1155 1216), medieval Buddhist monk, author of the famous Japanese classic essay, Hojoki.

 

(39)

Saikontan by Koomei (1568 1644), Chinese Confucianist.

 

(40)

John of the Cross, Letter n. 13, to a Discalced Carmelite friar (Segovia, April 14, 1589), in Collected Works, p. 748.

 

(41)

Andre Malraux once said when visiting the Zen monastery of Enkakuji at Kamakura, Japan: "We find here a lofty spirituality; we do not find the sacred." It would appear that Malraux had grasped the essence of Zen Buddhism. Many Westerners nowadays are charmed by Oriental spirituality and strongly attracted by Hindu or Zen forms. The history of the East has certainly produced great religious and spiritual figures such as Buddha, and genuine gurus who exalt human greatness in the spiritual domain. Herein lies the value of those Indian or Japanese schools of contemplation such as Zen and "transcendental meditation," which are currently very popular. These schools seek to impart a certain knowledge of the beyond, but this belongs to God alone. This is surely what Malraux perceived when he noted the difference between the spiritual and the sacred.

 

(42)

Georges Bernanos, Diary of a Country Priest, trans. Pamela Morris (New York, NY: Macmillan, 1937; New York, NY: Carroll & Graf, 1983), p. 260.

 

(43)

In the old Chinese chronicles we read of the fidelity of Pao Chou Ya to Kouan Tchong i Wou. "When I was in great want," wrote Kouan, "I went into business with my great friend, Pao Chou Ya. On one occasion I kept most of the profits for myself, but he never reproached me, because he knew how poor I was. Another time I failed, but he never reproached me as a fool, because he knew everyone had a good time or bad time in life. I went to the war fronts three times and ran away from them three times, but he never reproached me as a coward, because he knew I had my old mother at home. ... It was my parents who gave birth to me, but it was Pao Chuo Ya who knew me in the true sense of the word." This pure friendship can be compared to that between Damian and Pythias in Greek mythology.