DOCSLIB.ORG

Fall Newsletter

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Fall Newsletter Camaldolese Monks, OSB a quarterly newsletter New Camaldoli Hermitage Fall 2015 • Vol. 21, Issue 3 62475 Highway 1, Big Sur, CA 93920 • 831-667-2456 • www.contemplation.com Brother James Makes Simple Vows Fr. Isaiah Teichert, OSB Cam. June 7th was a day worthy of fire- Through his obedience James imitates works at the Hermitage; we celebrated a Christ who came not to do his own will, simple profession. But there was an im- but the will of him who sent him. St. Bene- mediate surprise in store: we’d just gotten dict urges a high quality obedience in the used to calling James “Cassian”, and he Rule; it should be executed without hesi- asked at this time to go back to his bap- tation, delay, luke-warmness, grumbling tismal name and be called “James” again. or objection. With his vow of reformation So we witnessed James committing for of life, James is promising to do what it three years to obedience, reformation of takes to be a monk, enter into the conver- life and stability. satio morum, the give and take of ordinary The monks weren’t the only wit- life in community. With his vow of stabil- nesses. James has only one brother but he ity, James promises to stay in place, stay has about a thousand first cousins (or so with what St. Benedict calls the “school followed me out afterward and said, “I it seems to us!), and a lot of them came. of charity” which is the monastery. James hope you guys are keeping that monk. Many of the women wore their beautiful has said many times that it seems a real That ‘Salve’ was a thing of beauty.” We saris, making them look like visiting roy- school to him, and that he has something have every intention of keeping James. alty. The queen among them was James’ to learn from every brother here. mother, who did the second reading at Recently James, who is a wonderful If you are or know of any man be- Mass. James said, “It was one of the most singer, trained in South Indian (Carnatic) tween the ages of 25 and 40 interested in memorable days of my life.” music, was leading the solemn Salve Regi- religious life, please contact Fr. Isaiah, na at the end of Vespers. One of the guests <[email protected]>. 2 ~ New Camaldoli Hermitage Love and Kenosis Prior Cyprian Consiglio, OSB Cam. One of the weaknesses of English (as we hear so often from Some of us read a beautiful essay (“Kill the Creature” in the people who speak other languages) is our limited vocabulary. spring 2015 issue of The American Scholar) by the poet Chris- For example, there is only one word we use for “love” over and tian Wiman recently, and I immediately stole the insight about over again. I could say that I love ice cream and I love my fam- kenosis from him. That of course is the Greek word used by Saint ily, I love acoustic guitar music and I love my monastic life––but Paul in the great canticle from the letter to the Philippians: Christ these are all different kinds of love. Recall C. S. Lewis’ famous empties himself... Wiman says that the term kenosis “refers to the book, The Four Loves, in which he wrote about the four dif- kind of self-emptying that God” in Jesus “performed in both the ferent Greek words for love: storge, which means “affection”; incarnation and the crucifixion.” It’s not just a “sacrifice”; it’s “a eros, usually only thought of as romantic love but which I think complete erasure for the sake of something greater.” And what’s is much broader than that; then there is philia which is like fa- greater, Wiman says, is the reality that we intuit “by means of milial love which could also extend to friends––“I love you like relationship—both with matter and with other minds.” Jesus a brother.” (At this point our Bro Benedict would be letting us makes it very clear in this gospel: “If you profess to love me, know that he is from Philadelphia––the city of brotherly love!). feed my sheep! Tend my lambs!” just as he does in other plac- Then of course there is agape, unconditional love. I remember es: ‘Whatever you did for the least of these, you did for me (Mt all the way back when I was 18 learning that agape was to love 25:40).’ as God loves, to love without asking for anything in return. This is a good question to ask ourselves: Are we answering Case in point is that poignant story at the end of the Gos- God, through Jesus, in the Spirit, with the same intensity that pel of John (Jn 21:15-19), one of the post-resurrection appear- God is asking? Are we willing to be completely erased for the ances, right after the breakfast on the beach, when Jesus asks sake of something greater than ourselves? Are we willing to shed Peter three times if he loves him. It’s kind of a silly example, but our blood for the sake of Christ? Are we willing to lay down what’s going on that gospel reminds me of two people who have our lives for our friends? Are we willing to suffer persecution been dating, and at one point in the relationship one or the other for the sake of justice? These are all simply the demands of the decides it’s not really working, and so they have “that” conver- gospel. At a much more mundane and immediate level, are we sation, or that phone call, or perhaps one of them sends a letter willing to support one another’s weaknesses of body or behavior (“Dear John…”) or an email or, for the real wimps, they send with greatest patience, and earnestly compete in obedience to that text message saying, “I think we should ‘just be friends…’” one another, not judging what seems best for ourselves, but what Well, obviously this is not a romantic relationship between Jesus we judge best for someone else, as the Rule of Benedict calls for and Peter, but what we don’t catch in English is that in the way in that bothersome chapter on mutual obedience (72:5-6)? That John records this in Greek there are two different words being kind of availability is the heart of our own third good, I think. used for “love.” Jesus asks Peter, “Do you agapan me?” And Our former prior general Emanuele used to say that’s the fire that Peter says, “Lord, you know I philein you!” As if to say, “Peter, should inspire every aspect of our charism, in the hermit cell, in do you love me unconditionally?” And Peter says, “I love you community as well as in the mission field––absolute availability. like a brother!” the first two times. And finally Jesus says, maybe with a sigh, “Do you philein me?” There are many ways we may be bound hand and foot and led where we might not want to go, and so we pray that the Spirit Now some scholars think that this is nothing but a stylis- will give us the strength and ardor to answer with the same in- tic variation (since there are also two different words used for tensity with which we are being asked, and be Christ’s witnesses “sheep” and for “to know”), but I remember having dinner with in our thoughts, words and deeds. some friends who were pretty serious linguists and scholars, and they pulled out their Greek dictionary and their Greek New Tes- Save the Date tament, and did a pretty good job of convincing me that Peter was not answering Jesus with the same intensity that Jesus was “An Afternoon with The Prior” asking. And it’s almost as if Jesus accepts that for the time be- Prior Cyprian Consiglio, OSB Cam. ing, but you could see the prophecy that he offers in a new light: Los Angeles “Someday, Peter, you will be bound hand and foot and taken Sunday, October 11, 2015 • 3:00-6:00 pm where you do not want to go!” And that to me is an equivalent For more information, please contact Jill Gisselere of unconditional love: “I will do anything for you, I will go any- [email protected] where for you, even where I do not want to go, even something 831.667.2456 x 114 that I don’t really want to do, because I love you.” www.contemplation.com 3 from the pages of… Saint Thomas could add the example of Saint Romuald and his Order, Vita Monastica inserted in the Benedic- This is from an article penned in 1956 by the Dominican tine and Gregorian tradi- scholar Raimundo Spiazzi. In it he is commenting on Thomas tion, with the prudent and Aquinas’ treatment of solitude in the Summa (II.VII.188). harmonic combination In our day and age we might never say that the solitary life of hermitage, cenobium, is “more perfect” than the communal life, as Saint Thom- and apostolate. How as suggests––perfection is to be where God wants us––but much more does this the salient point of the article is that solitude needs a good last element enrich the beginning––and it is not an end in itself. Fr. Spiazzi is sug- Camaldolese synthesis, gesting that the absolute availability of the third good of the similar to the Dominican Camaldolese charism embodies the Thomistic teaching that one, with that diffusive every Dominican knows well, that the highest form of the and illuminating capac- spiritual life is to pass on that which has been contemplated, ity which, according to the “action that proceeds from contemplation.” the Angelic Doctor, de- termines the ideal of the In his realism, Saint Thomas points out the problem of most perfect spiritual solitude, and yet the fundamental sense of the article is cer- and religious life in the tainly in favor of its beauty, sanctity and importance.
Load more

Recommended publications
  • The Monastic Rules of Visigothic Iberia: a Study of Their Text and Language
    THE MONASTIC RULES OF VISIGOTHIC IBERIA: A STUDY OF THEIR TEXT AND LANGUAGE By NEIL ALLIES A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion College of Arts and Law The University of Birmingham July 2009 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract This thesis is concerned with the monastic rules that were written in seventh century Iberia and the relationship that existed between them and their intended, contemporary, audience. It aims to investigate this relationship from three distinct, yet related, perspectives: physical, literary and philological. After establishing the historical and historiographical background of the texts, the thesis investigates firstly the presence of a monastic rule as a physical text and its role in a monastery and its relationship with issues of early medieval literacy. It then turns to look at the use of literary techniques and structures in the texts and their relationship with literary culture more generally at the time. Finally, the thesis turns to issues of the language that the monastic rules were written in and the relationship between the spoken and written registers not only of their authors, but also of their audiences.
    [Show full text]
  • 2-KORNELIMÜNSTER Pilgrimages in the Rhineland in the Late Middle
    2-KORNELIMÜNSTER Pilgrimages in the Rhineland In the late Middle Ages, localities situated along the major pilgrimage routes, “peregrinationes maiores”, to Jerusalem, Rome and Santiago de Compostela, and which themselves possessed holy relics of secondary value, began to develop as places of pilgrimage. One such locality was Aachen, on a par with the Maria Hermitage in Switzerland or Vézelay in Burgundy. By augmenting the degree of grace or indulgence they could offer, they drew more pilgrims. Already prior to the time of Charlemagne, the first pilgrims came to Aachen. In the Middle Ages, Aachen was considered the most important place of pilgrimage in the Germanic regions. Following a period of prohibition during the Enlightenment, pilgrimage picked up again in the 19 th century. Noteworthy is the Aachener Pilgrimage of 1937 which, despite attempts by the Nazis to disrupt it, still managed to mobilise 800,000 pilgrims, under the leadership of future Cardinal Clemens August Graf von Galen, in a silent protest. In the Holy Year 2000, more than 90,000 pilgrims took part in the journey to Aachen. Other pilgrimage destinations in the Rhineland are Mönchengladbach and Kornelimünster. In addition, there is a pilgrimage every seven years to the tomb of Saint Servatius in neighbouring Maastricht. The next date for this is in 2018, which is also the year in which the oldest city in the Netherlands, together with other boroughs in the Euregio Maas-Rhein, is aiming to be chosen as European Capital of Culture. Pilgrimage, motives with accents To feel the nearness of God - this is the goal of many of those believers who travel to the world’s great religious sites.
    [Show full text]
  • Saint Benedict of Aniane
    Saint Benedict of Aniane SAINT OF THE DAY 12-02-2021 Saint Benedict of Aniane (c. 750-821), was among the protagonists of the Carolingian Renaissance, defended orthodoxy and contributed to spreading the Rule of Saint Benedict of Nursia throughout the Holy Roman Empire, integrating it with some features from other monastic traditions. Due to his austere holiness and the trust awarded him by Charlemagne (742-814) and especially by his successor Louis the Pious (778-840), this man of God had a significant influence on the history of the Church. He was born in the south of France from aristocratic parents of Visigothic origin , who called him Witiza. His education took place at the Frankish court of Pepin the Short, whose nephews were his fellow-students. With a military career in mind, he participated in Charlemagne's Italian campaign against the Lombards (733) but a particular event which occurred during this war caused him to change his life: in an attempt to save his brother he risked death by drowning. He then resolved to become a monk at the abbey of Saint-Seine, assuming the name of Benedict. During his early years in the monastery he began to study the different monastic rules of Saint Basil, Saint Benedict, Saint Columba, Saint Pachomius, among others. This study would result in the drafting of a collection, the Codex regularum, containing 27 rules, practically all the ones he knew. Another seminal work was the Concordia regularum, a commentary on the Benedictine Rule, with extracts from other rules to demonstrate that this was the best compendium of the ancient monastic traditions.
    [Show full text]
  • Benedictionary.Pdf
    INTRODUCTION The inspiration for this little booklet comes from two sources. The first source is a booklet developed in 1997 by Father GeorgeW. Traub, S.j., titled "Do You Speak Ignatian? A Glossary ofTerms Used in Ignatian and]esuit Circles." The booklet is published by the Ignatian Programs/Spiritual Development offICe of Xavier University, Cincinnati, Ohio. The second source, Beoneodicotionoal)', a pamphlet published by the Admissions Office of Benedictine University, was designed to be "a useful reference guide to help parents and students master the language of the college experience at Benedictine University." This booklet is not an alphabetical glossary but a directory to various offices and services. Beoneodicotio7loal)' II provides members of the campus community, and other interested individuals, with an opportunity to understand some of the specific terms used by Benedictine men and women. \\''hile Benedictine University makes a serious attempt to have all members of the campus community understand the "Benedictine Values" that underlie the educational work of the University, we hope this booklet will take the mystery out of some of the language used commonly among Benedictine monastics. This booklet was developed by Fr. David Turner, a,S.B., as part of the work of the Center for Mission and Identity at Benedictine University. I ABBESS The superior of a monastery of women, established as an abbey, is referred to as an abbess.. The professed members of the abbey are usually referred to as nuns. The abbess is elected to office following the norms contained in the proper law of the Congregation ohvhich the abbey is a member.
    [Show full text]
  • Cluny and Gregory VII
    20 CLVNY AND GBEGOBY VII Jan. Cluny and Gregory VII N the desolate years that opened the tenth century Cluny set Downloaded from I the example of religious duty and discipline and of dignity of service. Born in an age of coarse materialism, she sought to recall to men that interest in spiritual things which seemed to have been lost, and to do so by setting up an ideal in direct contradiction to the spirit rife in the world around her. The spirit of devotion http://ehr.oxfordjournals.org/ •which was the motive of her foundation she hoped to stimulate beyond her own walls.1 Thus from her origin she was zealous for monastic reform. Such indeed was necessary, for the invasions of the Normans had almost swept away monasticism in Gaul.2 Into Burgundy however the Normans had scarcely penetrated, and the position of Cluny made her a good centre for radiating reform. Protected by her gently swelling hills, she lay near one of the pilgrim routes to Eome, and close to the highways of the Saone at UB Giessen on July 14, 2015 and Bhone; while placed as she was on neutral ground, conveniently distant from and practically independent of both Teutonic emperor and Frankish king, the conditions were favourable for the mainten- ance of her principle of monastic autonomy. The character of her early abbots too, men of eminent virtue, made for her success, as also did the rule they adopted—the Benedictine modified by Benedict of Aniane and the Aachen capitularies.3 Not only so, but unlike the almost contemporary but more ascetic reform of the Italian hermits, who looked to the East for their inspiration, Cluny, essentially Western, stood for moderation.
    [Show full text]
  • Download a Pdf File of This Issue for Free
    Issue 93: St. Benedict & Western Monasticism A Devoted Life: Did You Know? Interesting and little-known facts about Benedictine monasticism. A living tradition Today there are about 25,000 Benedictine monks and nuns, as well as over 5,000 Cistercians and others who live according to the Rule of St. Benedict. In the last 40 years, these numbers have been declining, but the number of "oblates," lay people associated with monasteries, is growing rapidly and now exceeds the number of monks and nuns. Many of them are Protestants. —contributed by Hugh Feiss, OSB Walking in Benedict's steps today Visit Clear Creek Monastery in Oklahoma and you will see something as close to 12th-century Benedictine monastic life as can be found in the 21st century. It all began in 1972 when a group of University of Kansas students discovered Fontgombault, a traditional Benedictine monastery in France known for its Gregorian chant, traditional Latin liturgy, and strict adherence to the Rule of St. Benedict. Around 30 students stayed at the abbey as guests, and a handful never left. The abbot of Fontgombault called it the "American Invasion." Now Fontgombault has come to America. The students-turned-monks returned to the U.S. in the 1990s and founded Clear Creek Monastery. There, they continue to pursue a traditional Benedictine lifestyle. Talk to the hand Benedict encouraged his monks to be silent as often as possible. But of course, some form of communication is necessary in order for people to live together. In The Year 1000, Robert Lacey and Danny Danziger describe a Benedictine sign language manual from Canterbury listing no less than 127 hand signals, including signs for various people in the monastery, ordinary objects such as a pillow ("Stroke the sign of a feather inside your left hand"), and requests such as "Pass the salt" ("Stroke your hands with your three fingers together, as if you were salting something").
    [Show full text]
  • Manual Labor: the Twelfth-Century Cistercian Ideal
    Western Michigan University ScholarWorks at WMU Master's Theses Graduate College 4-1984 Manual Labor: The Twelfth-Century Cistercian Ideal Dennis R. Overman Follow this and additional works at: https://scholarworks.wmich.edu/masters_theses Part of the Medieval History Commons Recommended Citation Overman, Dennis R., "Manual Labor: The Twelfth-Century Cistercian Ideal" (1984). Master's Theses. 1525. https://scholarworks.wmich.edu/masters_theses/1525 This Masters Thesis-Open Access is brought to you for free and open access by the Graduate College at ScholarWorks at WMU. It has been accepted for inclusion in Master's Theses by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. MANUAL LABOR: THE TWELFTH-CENTURY CISTERCIAN IDEAL by Dennis R. Overman A Thesis Submitted to the Faculty of The Graduate College in partial fulfillment of the requirements for the Degree of Master of Arts Department of Medieval Studies Western Michigan University Kalamazoo, Michigan April 1984 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. MANUAL LABOR: THE TWELFTH-CENTURY CISTERCIAN IDEAL Dennis R. Overman, M.A. Western Michigan University, 1984 Throughout the history of western monasticism three principal occupations were repeatedly emphasized for the monk: prayer, lectio divina (spiritual reading/meditation), and manual labor. Periodically, cultural mindsets, social structure, or even geography have produced a variation in the practice of these occupations, resulting in the dominance of one or the other, or even the disappearance of one altogether. The emergence of the Cistercian Order at the end of the eleventh century was characterized by a spirit of simplicity and austerity with a renewed emphasis on manual labor which had been a neglected element in the monastic regime in the period just prior to the Cistercians.
    [Show full text]
  • Church History L6--The Monastic Movement
    Who’s Who in Church History Lesson Six the Monastic Movement Benedict of Nursia Bernard of Clairvaux Why All the Monk Business? Monasteries played an essential role in the development of the Western church. This is surprising to us for a number of reasons. One of these reasons is the popularity of an overwhelmingly negative portrait that does not do justice to the monastic world. One aspect of We get our English word that portrait reduces the role of the monastery to that of “monk” from the latin word “monachus” which the “librarians of the West during the Dark Ages,” just in turn came from the holding and dutifully copying works until the bright guys Greek and means “single, of the Renaissance show up to actually read and alone, unique”. understand them. The other view portrays monasteries as some kind of asylum for anti-social misfits, for those who couldn’t cut it in the real world, or, worse, the deviant. Finally, in our society anyone who would take vows of poverty, obedience, and chastity just has to be plain silly, right? Not quite. As Christians, we can find much to be thankful for coming out of the monastic world. Monasteries were the spiritual laboratories of their day. The goal was to create stable, spiritual communities that through the application of spiritual disciplines might bring about righteousness for the individual and the larger community. The monastery was the designated place of worship; regular hours were set up so that worship might continue all day long and musical forms were developed that remain in place today.
    [Show full text]
  • Abd Ar-Rahman III 188 Abhayagiri Monastery 335 Abraham 357
    Index Abd ar-Rahman III 188 Baghdad 189, 192, 291, 294, 299, 354, 360 Abhayagiri monastery 335 Bahāʾal-Dīn ibn Shaddād 3 Abraham 357 Baoyu 90 Abraham ibn Ezra 194–197, 198 n. 33 Baraz, Daniel 211 Abu Zayd 307–308 Basse-Loire 208 Acre 303 Baudri of Dol 300 Adam 122–123, 130 Baumgarten, Elisheva 56 Aelred of Rievaulx, 141 Beaulieu 214 Aggabodhi V 337 n. 48 Beauvais 222–223, 227 Al-Andalus (Andalusia) 4, 11, 185, 192–198, Bede the Venerable 120–122, 124–126, 128 304 Belgium 208 Al-Azmeh, Aziz 9, 13–14, 16, 348–366 Benedict of Aniane 219 Al-Basāsīrī 360 Berlin 1 Al-Bukhārī 354 Berry 217 Alcuin of York 135–136, 219, 223 Bischoff, Bernhard 227 Alexandria 308 n. 38 Bley, Matthias 11, 16, 203–239 Alfonso, Esperanza 189, 193 Blois 217 Al-Ghazālī 362 Bombay see Mumbai Allony, Nehemia 187 Bonn 59 Al-Malik al-Kāmil 315 Bretfeld, Sven 13, 16, 320–347 Alphonse III of Asturias 226, 227 n. 106 Bristol 58 Althusser, Louis 350 Brittany 208 Amalar of Metz 135, 137 Brunettin, Giordano 313 Andalusia see al-Andalus Bruno of Asti 129–130 Andernach 58 Buddhabhadra 174 Angelo Clareno 313–316 Buddhaghosa 14, 320, 322–326, 328–335, Angelo di Castro 4, 5 344 Angenendt, Arnold 25–27, 30, 36, 118–119, 142 Calderoli, Roberto 1 Angers 210–211, 217 Cao Xueqin 102, 105 Anselm of Canterbury 139 Carrithers, Michael 330 Anselm of Laon 140 Cecilia of Spello 304 Anthony of Padua 304 Chablis 217 Antiochus IV Epiphanes 206, 278 Chanah 278 Anurādhapura 331 n.
    [Show full text]
  • The Historical Development of Christian Worship
    300 HISTORICAL DEVELOPMENT OF CHRISTIAN WORSHIP THE HISTORICAL DEVELOPMENT OF CHRISTIAN WORSHIP. BY THE REV, A. J. MACDONALD, D.D., Rector of St. Dunstan's-in-the-West, Fleet Street. T is a mistake to suppose that Christian worship has developed I from the sacrament of the Lord's Supper, and that the central feature of worship has always been the celebration of the Eucharist. We read in the Acts that in the interval between the Resurrection and Pentecost the apostles went daily to the Temple for prayer, that is to say they continued to observe the ancient Jewish hours of prayer ; and if we read later, that they broke bread together on the first day of the week, and broke it " at home '' ; this is not evidence that the old habits of prayer, fostered by Temple and synagogue worship, were allowed to be displaced. The Eucharist in its earlier stages was a fellowship-meal, accompanied by prayers and praises, intended to conserve the social character of the Last Supper, although hallowed by a marked religious tendency. It was the Agape. In the second century, owing partly to the difficulty of catering for the growing Christian communities, the Agape fell into disuse, and the Eucharist or service of Holy Communion lost much of its original social character, and became solely an act of religious worship. This Eucharist for many decades was celebrated not more than once a week, and a survival of this practice is clearly traced in the habits of the Egyptian ascetics of the fourth and fifth centuries who did not come together for Holy Communion more than once, or sometimes twice a week.
    [Show full text]
  • “A Benedictine Reader Is an Exciting Volume of Sources That Includes Key Texts from the Order’S Inception in 530 Through the Sixteenth Century
    “A Benedictine Reader is an exciting volume of sources that includes key texts from the Order’s inception in 530 through the sixteenth century. These ‘Benedictine Centuries’ demonstrate the rich and varied contributions that knit together the religious, political, social, and cultural fabric of European society throughout the Middle Ages and into the Early Modern period. Translated into fresh and readable English, each text contains a concise introduction that has an almost intuitive quality. This is a welcome addition to the field and is an excellent resource for both scholars and students alike.” —Alice Chapman Associate Professor of History Grand Valley State University “Perfectae Caritatis invited religious to enter into their original sources and primitive inspirations. A Benedictine Reader achieves this by creating a fascinating world of medieval monastic doctrine. This anthology opens up for any interested person ancient sources that fashioned monastic aggiornamento through the centuries. With quite remarkable scholarship, the wealth of footnotes in this volume introduces contemporary authorities promoting this renewal. Together these ancient monastics and contemporary scholars form a valuable treasure for a rebirth in monastic wisdom and insight.” —Thomas X. Davis, OCSO Abbot Emeritus, New Clairvaux Abbey “A Benedictine Reader brings together in a single volume the Venerable Bede, John of Fécamp, Abelard, Hildegard of Bingen, and other well-known figures of Western medieval monasticism. Also included are lesser known authors and works by anonymous voices. This virtual library of medieval Benedictine texts fills a gaping hole in monastic libraries and will be an excellent resource in monastic formation programs.” —Mark A. Scott, OCSO Abbot of New Melleray Peosta, Iowa 48 42 49 44 47 46 45 50 43 41 2 17 19 18 15 51 3 40 14 16 38 1 39 20 52 13 37 21 12 9 10 11 36 22 8 32 33 34 35 53 23 7 4 6 6 30 31 5 25 27 29 24 26 28 The Plan of St.
    [Show full text]
  • WTA2017-02.Pdf
    Serving the Diocese of San Angelo, Texas Volume XXXVII, No. 2 FEBRUARY 2017 “We must never turn our backs on our heritage of integrating newcomers into our culture.” — Bishop Michael Sis Coverage, pages 2, 4, 5 DIOCESE OF SAN ANGELO PO BOX 1829 NONPROFIT ORG. SAN ANGELO TX 76902-1829 US POSTAGE PAID SAN ANGELO, TX PERMIT NO. 44 Page 2 FEBRUARY 2017 The Angelus The Inside Front Jesuit priest to share thoughts on how not to say Mass "Faith grows when it is well expressed in celebration. and the Roman Missal” (Paulist that length, Fr. Smolarski said, are hard to find and sug- Good celebrations can foster and nourish faith. Press, 2005). gested that homilies are most effective if they are no Poor celebrations may weaken it." In his book, written primarily but longer than five minutes in daily Mass and between 8- — “Sing to the Lord: Music in Divine Worship” (USCCB 2007) not exclusively for priests, Fr. 10 minutes on Sundays. Homilies any longer, Fr. Smolarski delves into all aspects of Smolarski said, should be confined to feast days or spe- By Jimmy Patterson the liturgy from introductory rites to cial celebrations. Editor / West Texas Angelus concluding rites. Not surprisingly, “One thing priests can learn is to not overdo it,” he much attention has been given to said. “The hardest sermons to write are the shortest.” SAN ANGELO — Priests from throughout the homilies. Another good rule of thumb: Only leave those in the Diocese of San Angelo will gather February 20-21 to Fr. Smolarski quotes from Bishop pews with a maximum of 3-5 “nuggets,” as he calls hear how not to say the Mass.
    [Show full text]