Towards Dawn: Essays in Hopefulness
2025 Word on Fire, Elk Grove Village, IL
141 pages
I have been hearing all kinds of good things about Bishop Eric Varden in recent years. A Trappist monk who became the Bishop of Trondheim in his native Norway, he has appeared as an advocate of orthodoxy and sensibility in the Roman Catholic Church of Francis. In Towards Dawn, Bishop Varden offers his readers spiritual advice in the context of the issues, controversies and even the “buzzwords” of the present day. This slim volume gives us a selection of his thought and style.
Bishop Varden has a laudable awareness of reality and willingness to confront unpleasant facts, yet at the same time he remains within the limits of clerical discourse. Therefore, he has attracted favorable attention from the establishment. Consider, for example. the publisher of this book, Bishop Barron’s Word on Fire, or that Pope Leo invited Bishop Varden to give the meditations for this year’s Lenten retreat at the Vatican.
His writing is clear, careful, and erudite. The essays in this book often have the flavor of a sermon. At times one senses the author is not a native English speaker; indeed, some of the essays have been translated by the author from the originals he himself wrote in several other languages! Like many Roman Catholic ecclesiastics, he feels compelled to adorn his writing with Greek words: kath’holon, evangelion, topos, eschaton, synodos, and, of course, kerygma. A more serious stylistic barrier is his German-like inclination to approach issues by discussing in detail relevant words and their etymologies.
Bishop Varden wants to give Christians a message of hope – he begins his book by denying that we are in post-Christian times. For a Chrisitan, such a statement makes no sense – for Christ is always with us, He is the perennial Dawn. Rather, the Bishop thinks we are entering a “post-secular” era.(p. ix)
Such a time of “epochal change” is admittedly stressful. Yet, Bishop Varden asks, isn’t this focus on the uniqueness of the transformations of the present age, in essence, narcissistic? For the Christian, there is only one decisive paradigm which:
inheres in the fullness of the Church’s faith in Christ, defined by the councils and transmitted through a patrimony of theology, liturgy, culture, and charitable action.(p.15)
Here Bishop Varden is implicitly critiquing utterances of Pope Francis and his circle.
Bishop Varden is unafraid to mention some of the failings of the Church today. For example, although very cautiously, he suggests the “post-conciliar bringing-up-to-date” exhibited “considerable shortsightedness.”
In many instances, it has not borne the fruit it was intended to bear. After decades of self-affirmation, it is time to admit this.(p. 13)
Then he considers the topic of abuse, and of the catastrophic results connected with it, specifically, the referendum of May 2018 in once-Catholic Ireland which legalized abortion:
How has such fearful fury been stirred up? Alas, the answer is at hand. The collapse of the Church’s credibility not just in Ireland but worldwide has been massive. Revelations of abuse – abuse of power, abuse of status, sexual and violent abuse – have driven large segments of the Irish nation, and of many other nations, to look on the Church with revulsion…. (p. 80)
What can be done to address the situation? Bishop Varden cites, interestingly, the example of the construction in France of the Basilica of Montmartre, dedicated to the Sacred Heart, after the disasters of the Franco-Prussian war and the Paris Commune.
The Basilica was built as a penitential pledge, a space dedicated to uninterrupted prayer before the Blessed Sacrament to call Christ’s Eucharistic grace down upon a broken nation. (p. 82)
(Above) Inside the Basilica of Sacre Coeur with perpetual exposition of the Blessed Sacrament, offered by “Gallia Poenitens.”
Bishop Varden draws on his own Cistercian (Trappist) experience when he rejects nebulous subjective “spiritualities.” “I sometimes think ‘spirituality’ has become a designation for subjectivized religion freed from dogmas and commandments – and to a large extent from revelation.” (p.116) Instead, we have to return to the concrete, objective encounter with God in nature, in scripture and in the liturgy.
Bishop Varden is particularly insightful in this collection’s key essay “The Body at Prayer” in which the author contrasts pre-Conciliar liturgical usages with the practices of today. Today both Catholics and Protestants are seeking in the Far East “a spirituality grounded in ritualized physical discipline,” coinciding “with a thoroughgoing deritualization of inherited forms of worship at home.”
This topic is a hot potato now, at any rate in Roman Catholic circles, where young people are keen to rediscover aspects of liturgical and ascetic practices abandoned the wake of the Second Vatican Council… Today’s young seekers find themselves reprimanded by a predominantly elderly establishment formed by the thrills and anxieties of that revolutionary time, which, to state the obvious, is chronologically further removed from them than the Treaty of Versailles was from youth waving banners on Parisian barricades in 1968… (pp.45-46)
Bishop Varden emphasizes the prior importance of fasting and confession prior to receiving communion. A communicant who experienced the pre-Conciliar discipline of fasting knew that the state of one’s body is not indifferent to the state of one’s soul. As for the priest, rubrics required him to recite Vigils and Lauds and spend time in silent prayer before celebrating Mass. Bishop Varden describes the rituals of vesting and the rules prescribing the appropriate demeanor of the celebrant when he approached the altar. Our author, also citing the examples of musicians and ballet dancers, states:
The most venerable of human functions, the confection of Christ’s Body and Blood in an act of rational worship, surely calls for no less a degree of deliberation and concentration. It is this intuition, I believe, that stirs the hearts of young women and men today. I cannot see that it is false. No, in a time weighed down by artificiality, leaden rhetoric, dud personality cults, and frantic “innovations” of terrifying banality in stagecraft, political campaigning, and liturgical practice, a quest for objective, oblative expression in sacred functions appears to me sound and forward-looking.(p.51)
Bishop Varden links the explosion of priestly abuse in the 1960’s with abandonment of “physical, ritual and moral discipline in life and worship.” What followed the revolt of the priests at the time of the Vatican Council against the old liturgical forms was “the often tedious, sometimes destructive emergence of the priest as personality.” This was a “megalomaniac illusion.” (p.52)
All of us are susceptible to such megalomaniac illusion. The more closely we are associated with a sacred office, the more potentially lethal and Luciferian, this tendency becomes inflating our perception of self. (p.52)
Certain of the bishop’s efforts are decidedly less successful – for example, his essay “The Monastery as Schola DEI.” To the best of my knowledge only one particularly dumb American bishop has seen fit (repeatedly) to canonize DEI by linking it to “Dei” (of God). I’m surprised to see a man of such obvious education as Bishop Varden employing the same analogy. Of course, Bishop Vardon’s purpose is quite different from that of his American colleague: he wishes to show that Benedictine monasticism achieves, in a much truer sense of these words, “diversity, equity and inclusion.” I admit I find this form of apologetics singularly ineffective. For a political concept like DEI has a very specific significance in the current society. Diversity, equity and inclusion are not mere words to which we can arbitrarily assign meanings. Among its many shortcomings, DEI, insofar as it mandates “gender equality,” excludes fundamental principles of Christian morality. A Benedictine monastery (all Catholic, all male (or female), all celibate)seems to me to be the exact opposite of an institution organized on DEI principles. For the Church to claim the slogans of today’s society as its own seems like pandering to the controlling secular world.
I have the same observations, in the ecclesiastical realm, on Bishop Varden’s “Synodality and Holiness.” Our author traces an “authentic” synodality from the Old Testament to the New and to the present day. Thus, synodality becomes just a nebulous cliché. Yet, synodality in today’s Church has a very specific meaning: the adoption of democratic and bureaucratic forms of governance, the recognition of homosexuality (including homosexual marriage), women priests, married priests etc. It leads inevitably to the adoption of the full panoply of rights mandated by the modern world (like abortion and euthanasia).
I do have a more fundamental issue with this book. As we have seen, Bishop Varden explicitly recognizes the continuing importance of the traditional forms of worship and that a return to them should not be discouraged. He acknowledges “wounds of the Church,” the existence of which are still denied by the papacy and the hierarchy. Yet he seems to think that through personal spiritual conversion a new dawn for the Church can arise. I get the impression Bishop Varden assumes we have, in today’s Church, all the tools; we have the structures in place for a recovery. I think, though, that the Church’s problems are such that a radical institutional and spiritual reform will be necessary in order to restore her to health. Consider the Gregorian reform of the 11th century, of the Counter-reformation of the 16th,and lastly the unfortunately incomplete recovery of the 19th century. Bishop Varden speaks of the Benedictines and Cistercians as potential anchors and models in these times. But where do these communities stand today? Bishop Varden writes:
I am indebted to Dame Gertrude Brown, a nun of Stanbrook, for a brilliant insight. In the early 1980s she was sent to the United States to assist a community reconciled to the church after embroilment in what came to be called the Boston heresy case. Dame Gertrude was glad to accompany a broadening of outlook among the sisters and brothers. (p.5)
A footnote indicates this information came from a private communication with a nun of the Stanbrook community (with which Bishop Varden has had contacts) Now, once upon a time, Stanbrook had been perhaps the largest and best-known monastery of women in England, with wide resonance in the secular world(In this House of Brede!) But to what has the “broadening of outlook” led there? The community, which numbered some seventy as recently as 1970, by 2024 had been reduced to 15 active members and one postulant. 1) And these figures understate the decrease, since two other Benedictine monasteries had been closed and liquidated into Stanbrook. The grand Stanbrook monastery complex was sold years ago and is now a luxury hotel. The nuns built for themselves a horrendously ugly modern monastery in a remote location. The same “progress” is true of Bishop Varden’s own Trappist order. Just last week I read that the original house of the order in France (la Trappe) is to be closed in 2028.
Yet there are exceptions to the sad story of decline. One of the Benedictine monasteries liquidated into Stanbrook, Colwich Abbey, has been sold to the Benedictines of Mary, Queen of Apostles, from Missouri. 2) And the grand Trappist monastery of Mount Melleray in Ireland, which closed in January 2025, has been acquired by Ave Maria University. 3) Thus, healthy American institutions – conservative or traditionalist – on the fringes of the Roman Catholic establishment are picking up the torch from the dying, mainstream religious communities of Europe. For a true spiritual recovery to occur, the liturgical tradition and asceticism of Catholicism must be not just the subject of learned observations or a reluctant concession to the enthusiasts of a younger generation but must become the law of the Church once again.
- Stanbrook 400 (“a commemorative Issue of the Stanbrook Benedictines”) at 127 (2025). An alternative count presented in the same document adds seven more nuns in nursing homes or otherwise not part of the active community)
- Id. at 9
- Elhabbal, Madaleine, “Ave Maria University To Send First Student Group To New Ireland Campus At Former Abbey,” ewtn.co.uk (3/15/2026)
