"Come children, listen to me teach you the fear of the Lord" (Psalm 33, 12) are words applied to the Blessed Virgin, she, that servant of the Lord which is a teacher in that awe which translates and loving fear or love, not fear.
Whoever you are, man, woman of good will welcome you as Christ himself.
Blog On each tab, we have our music to help you get into that "place" interior that is in you, where He wants to speak to the heart.
We leave this simple video where you can enjoy the life of our beloved father San Benito.
SAN BENITO ABAD ...
Benedict was born and raised in Anicia noble family in the ancient town of Sabino in Norcia, in Umbria (Italy) in 480. This region of Italy is perhaps the most holy given to the Church. Four years before his birth, the great king of the Hercules killed the last Roman emperor, ending centuries of Roman rule over the whole civilized world. Faced with this crisis, God had plans for the Christian faith and culture can not be put out before this crisis. San Benito would be the beginning of monasticism in the West. The monasteries will become centers of faith and culture. Make
his studies in Rome, but disappointed by the life of the city, at age 20 retires at the Sabine Mountains, southwest of Rome, into a desert place called Subiaco (Rimini, Lazio), where abundant manan water, fresh and transparent. There lives a hermit staying for about three years in a cave (the famous "Sacro Speco"), devoted entirely to God. As the Spirit guides his soul, he cares for Roman, a monk from a neighboring monastery. Benito
soon acquired a reputation for holiness in the vicinity. Growing disciples I pray that many will accept them under his pastoral leadership. Drawing on the ruins of a cyclopean villa of Emperor Nero, built and founded several monasteries in Subiaco, giving birth to a fraternal community founded on the primacy of the love of Christ in which prayer and work alternated harmoniously in praise of God. Later
giving full shape to this project and put it in writing to the monachorum Regula (monastic rule), his only work coming to us, which consists of a prologue and 73 chapters, would become the most widespread in the West. He calls "minimal rule induction."
Some recommendations of Saint Benedict:
The first virtue you need a man who searches for God (After Love) is humility because without humility there is no true love. The house of God is to worship him. We are God's temple. All top should strive to be polite as a kind father. who manages the money should not humiliate anybody. Everyone should strive to be exquisite and pleasant in their dealings. Each community should be like a good family where everyone loves.
In the year 529 Subiaco must leave because of the jealousy aroused among some members of the community Vicovaro. Taking with him a few monks change of abode and founded the famous monastery of the summit of Monte Cassino (Frosinone, Lazio) south of Subiaco, the first where the Benedictine Rule applies. Among its highlights bases independence and community self-organization. The monk was separated from the world by hosting a lifetime of work in fields and desktops.
Full of the Spirit of God receives the grace to read in the depths of the human heart. Heals the heart and soul of those who come to him. His great love and strength are the Santa Cruz with which many miracles. It is a powerful exorcist. One of his most important contributions is the organization of community prayer, known as the Divine Office or Liturgy of the Hours.
The saint had predicted so many things to others, was warned previously about his impending death. I notified his disciples and, six days before the end, they were asked to dig his grave. As soon as he made was attacked by fever. On 21 March 547, during the ceremonies of Holy Thursday, he received the Eucharist. Then with his monks, muttered a few words of prayer and died standing in the chapel, with his hands raised to heaven. His last words were: "You have an immense desire to go to heaven." He was buried next to St. Scholastica, his sister, at the site where once stood the altar of Apollo, he had destroyed.
Two monks were far away praying and suddenly saw a radiant light that went up to heaven and exclaimed: "Surely it is our Father Benedict, who has flown into eternity." It was the moment in which the saint died. He died in the chapel on 21 March 547.
Pope Paul VI proclaimed him patron saint of Europe by the extraordinary influence that his person and his monks exercised in establishing the Christian roots on this continent. Among the ashes of the Roman Empire, Benedict, seeking above all to the Kingdom of God, planting, perhaps without even realizing it, the seed of a new civilization that would develop, integrating Christian values \u200b\u200bwith classical heritage, on the one hand , and Germanic cultures and Slav on the other.
Pope Benedict XVI said: "He is a saint for whom I have a special love, as hinted by choosing his name."
A typical aspect of spirituality that Benedict XVI stressed in particular: Benedict did not found a monastic institution oriented primarily to the evangelization of barbarian peoples, like the other great missionary monks of the time, but indicates to his followers as a fundamental objective and only the existence, the search for God: "Quaerere Deum." However, he knows that when the believer enters into a profound relationship with God can not be content with living in a mediocre, with a minimalist ethic and superficial religiosity.
From this perspective, one understands better the expression that Benedict St. Cyprian making and, in his Rule (IV, 21), summarizes the program of life of the monks: "Nihil amori Christi præponere", "No prefix nothing to the love of Christ. " This is what the holiness valid proposal for every Christian who has become a true pastoral urgency in our time, which is experiencing the need to anchor life and history in solid spiritual references.
"May the Lord multiply in our time men and women who, through an enlightened faith, witnessed in life, whether in this new millennium salt of the earth and light of the world "(Benedict XVI).
MORE ON SAN BENITO
Among the many works of Pope Gregory the Great (540 -604 AD) - one of the great writers of the Western church - is the Book of the Dialogues. There Gregory recounts the lives of several saints venerated at that time. The second chapter of his work was dedicated to St. Benedict, born in Norcia (Umbria, Italy) to the year 480 AD. San Gregorio Magno could learn about the life of a monk and Abbot Benedict through various direct disciples of the same. As a young student Benito in Rome, decides to radically change his life by becoming a monk. A sister, named Scholastica, had already been consecrated to God since his childhood. Early in his new life, Benito lives in a cave in the mountains of Subiaco, not far from Rome, where he later established several monasteries with many disciples. Finally he moved to the region of Monte Cassino, where he founded a new and famous monastery, where he lived until his death. There is growing its spiritual radiance, and there also writes the famous Rule for monks, who over the centuries would be widely disseminated. Benito died a holy death surrounded by his disciples around year 547 AD.
MIRACLES OF SAN BENITO
Here are some of the many miracles related by St. Gregory, in his biography of St. Benedict:
The boy who could not swim.
The building falls.
The stone did not budge. Breads
multiply. Deaths
announced.
MEDAL OF SAN BENITO
Cross St. Benedict medal standing from very ancient times, its use is known with certainty from the tenth century
one side represents the image of the Cross and the other the Holy Patriarch. Sign
Like all sacred, and hold under the Cross, which is the instrument of our salvation, the medal of St. Benedict reminds the faithful that carries with devotion, the constant presence of God and his protection while it preserved from the temptations and guides and encourages him in life.
By having recorded an exorcism on the cross, is an effective weapon against the devil and his wiles.
In the four corners of the cross They are found recorded the following initials:
CSPB mean:
Patris SANCTI CRUX Benedicti
Cross Holy Father Benedict
Sit Mihi Lux Sancta Crux The Holy Cross be my light, Non Draco Sit Mihi Dux is not the devil my guide. Vade Retro, Satanas Go away, Satan, Numquam Suades Mihi Vana Counsel me not vain; Sunt Mala Quae Libas are bad things that you offer, Ipse you drink poison Bibas these poisons
PATRON OF EUROPE In 1964 Pope Paul VI proclaimed St. Benedict Patron of Europe. In doing was pointing out the central role that had the rule of monks, written by St. Benedict and the monastic life inspired her, in configuration the Western world, not only in its spiritual dimension, but in their own activities and social institutions, from family to civil organization. This vitality that encloses the Rule of St. Benedict is the result of its dual roots in Sacred Scripture and the Church's living tradition.
PATRON OF ARCHIVES
Benedict of Nursia (480-543), Abbot of Monte Cassino (Frosinone, Lazio), is the patron saint of Europe and the patriarch of Western monasticism, so So all the monastic orders of the West base their pattern of existence in San Benito Ruling created for the community he founded. It deals thoroughly all aspects of the life of the community of monks, linking prayer to work (ora et labora). For the immense work that the scriptorium of the monasteries scattered across Europe made towards the preservation and dissemination of Western culture and the emerging regulations on their communities files appear in the Rule, has been chosen as the Holy pattern of archives and archivists, traditionally celebrated his feast on 21 March.
St. Scholastica
The only historical source on the life of St. Scholastica, sister of St. Benedict, is Chapters 33 and 34 of the second book of the Dialogues of St. Gregory the Great. The news, which added legendary enrich some simple and intense image of the saint. But Gregory was not interested in presenting a full biographical note of St. Scholastica, but completing the internal profile of the father of Western monasticism.
seems that the birth year of the two holy matches: 480. Thus, Benedict and Scholastica were probably twins, and if it were personal details, yes they were spiritually, because their lives were parallel to the death, in 547, 40 days away.
Scholastica was born in Nursia and from very young he devoted himself to God, then followed his brother to San Benito Subiaco (Rimini, Lazio) and Monte Cassino (Frosinone, Lazio). In Piumarola (Frosinone, Lazio), at the foot of the mountain, he established his monastery, as if humbly wanted to stop at the foot of the mountain, whose summit's brother had set his room. But despite being so close in place and affection, Benito down to visit his sister only once a year. St. Scholastica is understandable that would stop a little more with his brother, but San Benito was very lax in enforcing the rule that he himself had imposed.
most notable components of the rhythm of monastic life as practiced in this community:
THE monastic office (communal prayer)
"We believe that God is present everywhere ... but above all we must believe without hesitation when we attend to the Divine Office" (Rule of St. Benito 19, 1-2).
This conviction, and the Lord's invitation to "pray always and not lose heart", mark the rhythm of prayer and praise in the monastic community. Along with the effort to continually pray and spend all day in the presence of God, are of fundamental importance to the various moments in the liturgical prayer community (recitation and meditation the Psalms and other pieces of Scripture) and the daily Eucharist is undoubtedly the center of the day.
lectio divina (personal prayer)
"... at certain times should the monks engage in lectio divina" (RB 48.1).
important part of each day is devoted to reading, meditation, prayer and contemplation of the Word of God in the so-called lectio divina (reading of God). During this time the monk discovers the voice of Christ speaks in a special way in the Scriptures, nurturing it for their own personal prayer.
WORK
"At certain times the monks should engage in manual labor" (RB 48.1). Occupations materials are also a fundamental element in the search for God: "Well you are truly monks when they live the work of their hands as our fathers and the apostles" (RB 48, 8). To cooperate with God in the creative work and to meet their maintenance, the monks are engaged during certain times of day to work as community needs and talents of each. Several
Monastery resources and facilities are available for workshops, retreats and more. Offers spiritual direction and guidance to those who request it. As guests receive all who wish to experience spiritual depth in whole or in part by accompanying its rate monastic life. Religious, priests and lay people visit and enjoy the beautiful area where the monastery to take a break in their activities and renew their commitment to life.
liturgical prayer, lectio and work oriented entirely to the search for God, require an enabling environment for the permanent attitude of listening and dialogue He and permanent healthy distance from the distractions and noises of the world. That is why the withdrawal have central importance, moments of solitude and silence.
Similarly, as a great help to live the fraternity of which they are the monastic family, to persevere in prayer, and also as a requirement for the availability and the reception of brothers out, stability in the community (and in the monastery) is a fundamental element of Benedictine life and one of the strongest features of monastic life.
Also, obedience and conversion of manners (which are included poverty and chastity), are essential to this lifestyle consecrated. Stability, obedience and conversion of manners are the votes that a person must profess to join the community as a monk. These votes are understood and lived as an attempt to shape their lives radically the life of Christ.
THE OFFICE We MONASTERY, monks, that nothing we love more than Christ and willingly obey wish to follow him more closely, we try to have a free heart, available, thanks to the silence and humility, we are, or would like to be a "bards" God, men (...) that make their lives a praise, intercession, thanksgiving to his Maker uninterrupted.
Since San Benito concludes his chapter on humility, putting the humble monk under the influence of the Spirit of love, long organization dedicated to the Divine Office (Chapters VIII-XII). You can give the impression that he waited to have the house in order and have taught his disciples the essentials of life, to get to work with the first and most important occupation of their children: the Opus Dei, the liturgical prayer community .
The San Benito expression that refers to the Liturgy of the Hours has expressed, through the centuries, the fullness of its meaning. Celebrating the Work of God, is to surrender unconditionally to the work of purification and sanctification that is the same God through Christ and by His Spirit, and give a faithful response through praise and prayer. The Opus Dei, is a joint effort of God and the community gathered by and for him it is the most complete exercise, here on earth, Alliance [us] unites Christ and, through him, the Father.
certainly the highlight of the prayer of the monks, and also of the Church, are the Psalms, those poems sung to offer to God all that man can live in the anguish of abandonment, a cry of thanksgiving, or anger to joy serene. Over the days, weeks and years, the monks chanting permeates sense and taste for God. Dom Guéranger recommended the young monks: They will love the psalms, which were the daily food of the saints of our order, convinced that if they could use them in a familiar way, would have advanced to the safe path that leads to contemplation.
And in the same sense, referring to the Fathers of the Church, Dom Guéranger writes in the Preface of the Liturgical Year: These holy doctors of the early centuries: Where did light and fire that permeate his writings, if not the long hours of Psalmody, during which the simple truth and varied continuously passed before the eyes of his soul, flooding it with light and love?
In the short chapter XIX, San Benito merely remind us of God's presence in the office, chanted at the Divine Majesty, in the company of angels, and appeals to our faith, as it did at the beginning of chapter on humility (it seems that after a dozen chapters devoted to the organization of the office, back to the ultimate disposition is humility).
A double attitude should characterize us in the choir, the nobility and humility. Nobility that emerges from a sense of the majesty of God that we celebrate in the office, and humility of each monk, lovingly aware of his condition as creature and sinner forgiven, of beloved son, but able to leave the parental home. The hours spent chanting would-have-to make our appearance necessarily interior: The Office is sacred must be done with humility, seriousness and respect.
About the Divine Office, San Benito again emphasizes humility and the fundamental principle of the rule to prefer nothing to the love of Christ. And when you start the chapter dedicated to those who arrive late to the Office, recommended to his own monks to leave everything at hand, as soon as they heard the signal and go with greater haste, because he continues, nothing is preferred to the Work of God (v. 3).
If anything we have of putting the love of Christ, if anything we prefer the Divine Office, is that there is a mysterious identity between Christ and the Divine Office. And we know, in fact, that the Liturgy of the Hours is the prayer of the Church, whose head is Christ, and that he is a unity, and this is even true in the Eucharistic liturgy.
Monks, spent several hours each day chanting, we will continue to lend our voice to the Church, the Son with the Father in the Spirit. This is the reason why love the Office and the love of Christ are so intimately united with us, the children of San Benito, until the moment when, as a condition sine qua non condition for the monk's loving concern for the Work of God, a sure way to look for really humble and obedient.
Perhaps we could ask: how can we live the liturgical prayer? What could we do to participate in a full, vital?
no compounding or techniques. The simplicity of the RB in this respect we are a good lesson. We will live faithfully our community prayer liturgy, penetrate into it by the fidelity of a lifetime. The first sentence of chapter XIX: THE ATTITUDE IN THE PSALMODY, joins the first degree of humility, to put it another way, our life of faith: Faith tells us that God is present everywhere.
A first consequence: the liturgical life is inseparable from the rest of our lives. It becomes its expression. The liturgy is not reality itself. What exists, what is life, is a community that wants to build on faith, you want to open to the action of God who wants to work in his project of love for humanity. The community is what has to be God's Work, Opus Dei, built in a particular place, as is built where it meets a group of people in Jesus' name. This work is done in our monasteries across all human realities, even the most banal and concrete in and through which a community is built. This work is at the level of spirits and hearts. In the Liturgy, is manifested and expressed in common in our confession of faith: board recognized by the action of the grace of God's love, always forward, and let us out of our deepest wishes, on behalf of itself and of the other brothers not put any limit to this word, and committing to follow Christ. In this sense, in which the service may be called God's work, because it reveals what each of us carry at the bottom of our hearts.
The second consequence: the liturgical life is the expression of community life with its ups and downs, its moments of wealth and difficult times, their flowering seasons and seasons of weariness. Seven times a day three hundred sixty-five days per year, our communities are shown as they are before God, to themselves and to others. The faithful who attend our celebrations may wish to always find a fervor decayese not ever. Probably find it hard to understand that after a day of work, community or difficulty, there are weaknesses, amusements, let nervousness which betrayed the choir. This is a test of sincerity that can be difficult to overcome, but it connects with the path of humility described in Chapter VII. You can avoid the temptation to corner this test. You can find ways to hide weaknesses, but sooner or later we must face the reality, ours, our community, which says it is.
What should never miss is the personal attitude of each monk (...), worship, intercession, thanksgiving ... on behalf of itself and also for those who do not know, can not or do not want to worship, intercede or thanks. It is our duty and our "supply" loving.
The third consequence is that the liturgy is prepared from the whole of our life. Liturgy and life are not watertight compartments, but communicating vessels. Whatever the liturgical reforms, there must always be a harmonic proportion, both at the individual and communal, between the place reserved for worship and to give other values \u200b\u200bof our life of faith: lectio divina, personal prayer, silence, the effort to combat the spread, labor, fraternal relations. Without this harmony and balance, all necessary reform efforts will be futile, or that they try to move from Latin to Castilian or Catalan, taking melodies Byzantine or inventing juggling to enrich the Office.
What is certain is that participation in the liturgy requires a special provision, an effort of attention, an explicit act of faith, put into action our whole being and to do so in a conscious and sincere.
If we believe that the liturgy is an expression of faith in our community, will also be the crucible in which the community is a common spirit: in the liturgy we pray as members of a community, but each member of us must grow spiritually through that prayer, as we make our community prayer. This is not one to be present "by obligation ", but to unite our spirit to that of our brothers to listen to the Spirit in the community.
Each one of us "is" in the Divine Office in the METER that "provides", and this is true for any joint work, also for the liturgy.
A remote preparation necessary for liturgical prayer: study, read and enjoy the Scripture, Psalms, etc.: Rule explicitly provides for it, even in very material details ... so they rest just over half night and get up and rested. The time remaining after the vigils, which used the brothers in need of it in the study of the Psalter and the readings. This preparation has to be underlined in particular where the monk takes his first steps in the monastery, and always continued throughout his life. This would impact the Divine Office and lectio divina. But there is also a more immediate preparation, both from the point of view of the same sentence (books, pages, etc ...) and what relates to personal dispositions (meditation, silence, etc.).. In community life we \u200b\u200bare always supportive or unsupportive each other, because we favor or spoil the environment at that level. Also, each one is responsible for his own attitude, so God help us to judge too fast the attitudes of others ...! There are too many factors at play that we can escape. May our spirit
consistent with our voice, this phrase of St. Augustine, contained in the conciliar Constitution on the Liturgy, is one of the major purposes of the liturgical reform: it is necessary that the faithful approach the sacred liturgy with available straight of mind, put your soul in tune with his voice and work with divine grace to not receive it in vain (Sacrosanctum Concilium, 11).
is the spirit (mens), not just the mind or thought, but obviously we need an effort to keep attention the meaning of words spoken or gestures made. In this area, each person pays tribute to his temperament and must do whatever possible in order to develop the child's attention span. But liturgical prayer has not become a concern. Community Being by nature, can be adapted at any time, to each person. It is also impossible not to be persecuted, even during the Occupation, by the thousand concerns and projects that form the fabric of our lives. The grace of God can fill these gaps, but not always done in a sensitive manner.
The spirit we seek and find beyond our thoughts or our imagination, at heart level, and I have taken that word in a sentimental, but in the biblical sense, ie at the level of our desires and decisions.
When we pray and sing in the Office "match the wishes and decisions throughout the day? Are we going to the choir with the right heart (not always want to say "pure" or "without fault"), willing to engage, or are we going from inertia, without much conviction? Our spirit will agree with our voices if there is a genuine and profound harmony between our lives, what we are and what we are not capable of being, our soul searching, and we worship and praise Mystery in the office, beyond words. But also in spirit, the liturgy is an action that encompasses our whole being at certain times of day.
need, therefore, time is the work of a lifetime. The community has a certain freedom to organize that time: a combination of hours, duration, etc. depending on the circumstances or age. But once adopted specific provisions, it is up to everyone to participate with our whole being in the office. The Rule of St. Benedict intransigent as regards this participation, and considers the place par excellence of the community meeting. Even in the case of late arrival, expected to Brothers unite, as far as possible to the community in prayer (XLIII). The reasons invoked by the rule are not as obsolete as it might seem at first sight. We are of the same clay that our predecessors in the monastic life, simply reading or television have replaced other "distractions." But the major reason is the belief in the Spirit that is there where the community is gathered.
However, as it always does, after asserting a fundamental value upon which rests the community, the Rule provides that life will impose their laws and require certain commitments. Yes, the whole community must be gathered to pray the Divine Office, however, at the end of each hour will always absent memory of the brothers, and may often have: Chapter L provides for work and others that require the monk to remain outside the community . Health reasons, age prevented, sometimes, a brother to attend the choir. I think what matters is to maintain transparency with oneself and with others. Our personal involvement in the office can be a real test of our involvement in community life. It could also be an opportunity to question our brothers in the community, never judge, on whether or not regular participation.
Benedictine Rule is also insistent on the accuracy of the Work of God. This accuracy is a sign of the provisions with which we go to prayer. Hard to leave several times a day, often at times that would be favorable, a work that urges us on. It is always a great temptation to gain a few minutes. This availability is also an act of faith and a necessary condition for us to increase the taste for prayer. San Benito
still talking about other requirements regarding the Eid prayer, the responsibility of those who have a particular request. Whether the summons to the community with a sign, or who have a role in the liturgical celebration every do so with humility, seriousness and respect, no one will dare to sing and read, but one that can fulfill this office so as to edify the listeners. All are not suitable for all - thank God - especially in our time, so given to the majors. Liturgy requires many talents and gifts. The goodwill alone is not enough, nor faith ... Each of us must simply recognize what it does, and what does not work and stay in peace. Fortunately we are not alone who decide, perhaps in some cases unfortunately, "but relying on the opinion of our brethren, especially those responsible.
(From Monks to the third book Millennium, written by Cherry Rellán Mercé. Editorial Monte Casino. Zamora: 2000)
Father Aelred Wall, OSB, was our founder Charles Wall
Barney (Aelred Wall) was born in St. Louis, Missouri, May 20, 1917. He attended Portsmouth Priory School, then Princeton University. After graduating from the University of St. Louis in 1940 returned to Portsmouth as a teacher.
In the spring of 1941, he joined the Benedictine community of Portsmouth Priory. He made his first profession votes on January 25, 1943, and was given the name "Aelred." On June 15, 1946, was ordained priest. Father Aelred
served as director of Portsmouth Priory School from 1951 to 1957. He was much loved and respected in that position. In 1960, he went to another Benedictine monastery, Mount Salvador, near Elmira, New York.
In 1964, he and two other monks of Mount Saviour Monastery of Christ founded in the desert. Placido parents and Basil, the other two founders, finally returned to Monte Salvador and were replaced by others. New Mexico arrived on the feast of San Juan Bautista on June 24, so he chose that as the patron saint of the monastery.
Father Aelred was looking for a more contemplative life, away from all the administrative tasks of his position as director. He wanted a simple, more primitive life, like that of St. Benedict in his cave at Subiaco. The new foundation would not only be for religious, but it would be for people of all faiths and even no faith.
being prior in 1972, resigns from the Priory after experiencing profound loneliness called radical, and it moved near San Miguel de Allende in Mexico the land that today is the Monastery of Our Lady of Solitude.
Father Aelred became a hermit and died November 13, 1984.
Father Aelred is buried in the monastery.
To continue his work, some monks from the Monastery of Christ in the Desert (first monastery founded by Father Aelred) will live to the Monastery of Our Lady of Solitude in 1984 and since then this community has been the result of inner life, sharing Benedictine spirituality with anyone who calls the doors of the monastery.
To join the community requires, essentially, feeling called by God to seek him with sincerity by monastic path.
necessary conditions exist in the candidate: ability of coexistence, love for prayer, reading, study and work, have an even temperament and be responsible and committed. The best way to know if you have a vocation to the monastic life is known a particular community, for the monastic vocation means living the lifestyle community with a specific, unique and unrepeatable.
The applicant must seek the best possible guidance and pray earnestly to God to help you discern the truth of his call.
STAGES
There are certain stages in the process of discernment for further integration into the community.
At first, a time of contacts with the monks to allow mutual understanding. Includes retreats for weekends. When the person determined to explore life more seriously monastic, these gatherings are set once a month (external candidaturía).
Then there is the initiation into the monastic life as an internal candidate as an applicant. Then comes the novitiate, where the novice is devoted to study the Rule of St. Benedict and monastic spirituality which enables a clear discernment of vocation.
is passed to the next stage of temporary profession, ie the profession of monastic vows, time to continue training and also attends to the deeper theological and patristic.
stage of betrothal to Christ, is the solemn profession, where there is commitment final live as a monk in the community through the repetition of vows before cast. These votes are, as we advance, the stability (stable life in the monastery), conversion of manners (to live as a monk) and obedience (to the abbot and following the Rule of St. Benedict).
A monk who reaches this stage can be ordained if, after adequate discernment, it is found that is called by God to this ministry. The monastic life is not in itself implies neither the priesthood aims. The priestly vocation is neither necessary nor sufficient by itself to determine entrance to the monastery. The monks priests exercise their ministry in a subordinate position to status of monks, so their management does not substantiate any derogation regarding observances concerns or in the exercise of objections.
MONKS FOR THE THIRD MILLENNIUM.
Monks "for the third millennium? Does that makes sense of monastic life in a postmodern era of advanced technologies? Is not it a waste medieval? Is this kind of existence has something to do with what we live on the street? Is it a vigorous approach, the monk, which clashes with the ideology of "light"? Or is it an evasion for not tackling the challenges posed by society?
Although it may appear in the eyes of many as a monotonous life, quiet, monastic life is dynamic. Moreover, it is a battle. So defined, for example, the Rule of St. Benedict in chapter I. A daily struggle. A fight against many elements that nest in the inner world. A struggle that brings into play the fundamental elements of existence: love, self-esteem, loneliness, sexuality, the use of freedom, the relationship between people or groups, the fatigue from work, limitation in the use of material goods and the difficulty of sharing. A bout at stake, too, the choice to believe, the question of the meaning of existence, the darkness of faith.
A distinctive label of the monks, from the very beginnings of monastic life is that of virginity or celibacy. This is not a mere continence borne stoically, but to embrace chastity for the Kingdom of God as a way of life and love implies total surrender to Christ and an opening, also total, to others. The monk or nun, in her journey of integration and maturation of affectivity and sexuality express the goodness of the sexual dimension, created by God, but also its finitude, and denounce the absolutism of sex: His Life teaches that man or woman can never be viewed simply as an object or seek to satisfy gaps selfish satisfactions. The evangelical option for chastity is a deep respect for other's personal mystery: In addition, chastity for the Kingdom expressed the deep conviction of the nearness of God, although often of his silence and seeming absence. The monk, the nun, it offers absolutely and indivisible love, knowing that only God can fill the human heart deeply.
Another great hallmark of monastic life is obedience, through which the monks try to use mature and evangelical freedom. Indeed, the experience Monastic obedience is far from the shallowness and immaturity infantilising; not intended to take the responsibility of choice and action: On the contrary. It requires a lot of maturity, you will gradually acquire and exercise their own will firm decided to discharge completely in the depths of his heart, where it develops the struggle between freedom and slavery to selfishness: For the obedience The monks want to continue living that fundamental attitude of discerning God's will to implement it, we find in the great characters of the Bible and Church History.
Through the simplicity of life and communion of goods that must prevail in the monasteries, both individual and community level, the monk seeks to be inwardly free over the use of material goods, without any attachments: it also requires a constant struggle. With his brothers, headed by the Abbot or Abbess, who has received the mission to be the center of communion in the monastic brotherhood, seeks to create a community where each received the necessary, non-privileged material or arbitrary distinctions: He even live-and one wonders whether he should be more often, the same experience of the poor who do not have enough.
with their daily tasks is emphasize the dignity of work, not seeking gain profit, but trying to be helpful to the needs of others with the direct result of their work or the distribution of the benefits provided by community work. The monastery, according to the wisdom passed on by the Fathers and Mothers of monasticism, should be sought as far as possible the work of any type-it manual or intellectual, not enslave or be burdensome or detrimental other values, such as prayer, fellowship, training, culture.
not the way of liturgical prayer or individual is exempt from the daily battle. The monk is a search engine God's passionate and wants to love completely to Christ. But, like other believers, at certain times of your life is also the darkness of faith, the silence of God, prayer apparently not heard, the weariness, the "sloth" that the Fathers speak of monasticism. And it experienced a life choice, as the monastic, which has no fundamental support that faith itself. In these situations, try to persevere humbly in sorrow and in love without falling in the prayer life of knowing God's pedagogy is not always comprehensible to human logic. Is aware that the reception of the Word of God and prayer they will purify their passions, give birth to the love inside and I are opening up to God and neighbor. He knows that, by sheer grace, the Father, through the Spirit, is transforming - "transfiguring" Parents say, little by little the person to reproduce in him the image and likeness of Christ. The monk also in all situations, both when in the fullness of his spiritual force, as when you experience the disappointment, try not to stop exercising the ministry of intercession that the Church has entrusted on behalf of their brothers in faith and of humanity.
Through this journey progresses towards the fullness of its realization as a human being and as a believer. Life in the monastery to the slow helps to know your inner world to unify the dispersion, pacify and focus on Christ helps also to find unity with others. Does
therefore regard the monastic life in the third millennium? Can you give something to their contemporaries? Or is it a personal choice, why not respectable in an age that highly values \u200b\u200bindividual freedoms, which have nothing to offer to others?
I said so far allows for a response beginning (...). Actually, the spiritual experience that runs the length of the monastic life is not alien to the fundamental experience living human being if you become aware of their personal reality and live it in depth. And yet when it comes to a believer in Christ.
From hence their own existence and growing knowledge of the depths of his being, the monks can render a great service to his contemporaries, as they are ready to welcome them with their values, their limits, their questions and internal wounds and say a word out of the depth of his experience as believers. A word of life, a word of "salvation" in fundamental continuity with asking the Fathers of monasticism visitors monastic deserts centuries back in the fourth, fifth and sixth.
probably the service that can provide the monk is more necessary now than at other times in history. Indeed, our time is characterized as a period of crisis of civilization, of disappointment, a great progress in technology but fails to produce fullness of joy and disappointment with the limits of science, the collapse of ideologies that sustained the hope of many, a lot of empty despite many words as you hear and read, consciousness of the brevity of life and the inevitable arrival of death. In this context, many seeking a transcendent experience: Where, then, postmodernism proclaimed the failure of so many things and the most lucid wonder about the meaning of life and person, the monks can hold, from his peculiar choice, illuminating a word that embraces not always explicit concerns of his contemporaries, as living in monastic life fighting experimentally the existence and the question of the meaning of it. His answer is a parable for others. An indication of the path that leads to true happiness: This should be your major contribution with others in other specific areas. And there is something new, and the service already provided monasticism in other periods of crisis, like those experienced by San Benito.
When one has come into deep contact with monasticism, he realizes that continue to maintain all its force the words of Pope Paul VI at Monte Cassino in 1964, before a highly qualified representative of the entire Benedictine Confederation: "The Church and the world need a monk out of the ecclesial community and social circle and its walls of solitude and silence, and from there we do hear the lovely accent of his prayer full of peace, from there to attract us to offer the box office the "divine service", a small ideal society, where love reigns and order, obedience, freedom from things and the art of good employment, the primacy of spirit, peace, in a word: the Gospel. The excitement, the excitement, the feverishness, exteriority threaten the inner man. It lacks the silence with their genuine inner word, it lacks order, prayer, peace, without his own self. To regain the domain and the inner spiritual joy needs to be restored at the monastery. And once recovered for himself in the monastic discipline is recovered for the Church. The monk has a more urgent than ever. And when he has rediscovered himself, may have a role also for the world. Its very remoteness it comes to creating new relationships through contrast, surprise, the example of the possible dialogue confidence and secrecy, the fraternal complementarity. "
This complementarity can and should continue in the third millennium.
(From the preface of the book for the third millennium monks, Mercer Cherry Rellán. Ediciones Monte Casino. Zamora: 2000)
If we are guided by the oldest book of prayer biblical Psalms, we find in them two main forms of prayer. On the one hand, lamentation and the cry for help, and second, the appreciation and praise. In a more hidden, there is a third type of prayer, without pleading or explicit praise. Psalm 131, for example, is just calm and confidence: "I keep my soul in peace and quiet ... Put your hope in God, now and forever." Sometimes silent prayer, as a peaceful communion with God can do without words. "I have calmed and quieted my soul, like a kid in its mother's arms." As a child deprived of his mother who has left to mourn, and may be 'my soul in me "in the presence of God. Prayer then needs no words, perhaps not thinking.
How to reach the inner silence?
sometimes remain silent, but argue strongly within us, confronting us with our partners imaginary or fighting with ourselves. Keep your soul in peace is a certain simplicity: "Do not seek great things that are beyond my ability." Be quiet is to recognize that my concerns can not do much. Be silent is to let God what is beyond me and my abilities. A moment of silence, even very briefly, is like a Sabbath, a holy stop a truce regarding concerns.
The turmoil of our thoughts can be compared to the storm that rocked the boat of the disciples on the Sea of \u200b\u200bGalilee when Jesus was sleeping. We also happen to be lost, anxious, unable to appease ourselves. But Christ is able to come to our aid. And threatened the wind and the sea and "a great calm", it can also calm our heart when it is agitated by the fears and concerns (Mark 4).
When you silence, we put our hope in God. A psalm suggests that silence is a form of praise. Usually read the first verse Psalm 65: "Oh God, you deserve a hymn." This translation follows the Greek version, but the Hebrew reads most of the Bible: "For you, O God, silence is praise." When you stop the words and thoughts, God is praised in silent awe and admiration .
THE WORD OF GOD AND SILENT THUNDER
At Sinai, God speaks to Moses and the Israelites. Thunder, lightning and a trumpet will sound louder preceded and accompanied the Word of God (Exodus 19). Centuries later, the prophet Elijah returns to the same mountain of God. Here again the experience of their ancestors: hurricane, earthquake and fire, and is ready to listen to God in the thunder. But the Lord is not in the traditional events of his power. When the noise stops, Elijah heard "a whisper-quiet", and that is when God speaks. (1 Kings 19).
Does God speak loudly or in a breath of silence? Will we take as a model to people gathered at Sinai? It is probably a false choice. The terrible events that accompany the delivery of the Ten Commandments emphasize their importance. Save
orders or reject is a matter of life or death. Who see a child running toward a car that is going on is the strong reason to scream I can. In similar situations, have been prophets who have proclaimed the word of God so that resonate strongly with our ears. words spoken in a loud voice are heard, impressed. But we know that they do not play nearly hearts. Instead of a host, they encounter resistance. Elijah's experience shows that God does not impress, but to be understood and accepted. God has chosen "a sound of sheer silence" to speak. It is a paradox: God is silent, yet speaking.
When the word of God is "sound of sheer silence" is more effective than ever to change our hearts. Mount Sinai Hurricane cracked rocks, but the silent word of God is able to break the hearts of stone. For Elijah himself, the sudden silence was probably more frightening than the hurricane and thunder. Powerful manifestations of God were, in a sense, family. It is the silence of God that you are embarrassed, because it is so different from all foulbrood Elijah familiar.
Silence prepares us for a fresh encounter with God. In the silence, the word of God can reach the most hidden corners of our hearts. In the silence, the word of God is "sharper than a two-edged sword, piercing even to the division of soul and spirit." (Hebrews 4.12). To be silent, we to hide to Dioss, and the light of Christ can reach out and heal and transform icluso that of which we are ashamed.
SILENCE AND LOVE
Christ says: "This is my commandment: love one another as I have loved you" (John 15:12). We need silence to embrace these words and put them into practice. When we are troubled einquietos, we have so many arguments and reasons not to forgive and not loving enough and easily. But when we maintain "our soul in peace and quiet", these reasons disappear.
may sometimes avoid silence, preferring instead any noise, any word or distraction, because inner peace is a risky business: it makes us empty and poor, dissolve the bitterness and rebellion, and leads us to the gift of ourselves. Silent and poor, our hearts are conquered by the Holy Spirit, full of unconditional love. So humble but true, the silence leads to love. SOLEDAD
Everyone needs a space of solitude to find himself. A place where recognized, accepted and therefore love. This self-love has nothing to do with narcissism and selfishness. The monk, and in general any true believer knows that loneliness is not only with its lights and shadows, as happens to all human beings; We also know that is the privileged place of encounter with God.
In solitude we come face to face with God. "I'll take the desert and speak tenderly to her" (Hos 2.16). Our loneliness is a solitude inhabited, it is beautiful but not always comfortable, she encourages us not close in on ourselves, enables us to meet our brothers.
Hearing the voice of God is possible, but it requires special circumstances: In addition to seeking to loneliness to love more, I seek to heal the heart (mind) and released God of all selfishness. It is therefore encouraging lonely times in life. Solitude helps us to hear His voice for faith.
for you to read, separate you in solitude and silence is necessary for your emotional and spiritual renewal. If you search the Bible you will notice that many of the great servants of God (Elijah, Moses), had to walk a long way of life in solitude, as part of the Plan of God to free them from old bonds forged in life and chains of oppression within which hindered the work of God. In this way he could prepare for his perfect plan ...
Solitude to God leads you or that you should look not for you to hide from the world but to be able to open your mind and heart to God. The Lord favors those circumstances. He is who's calling to be in his presence in solitude and silence to give instructions, to hear his voice and answer, to prepare for the plan for your life. So it was with Moses when he departed from the Hebrew people in the desert and took him to the summit of Mount Sinai, as described in this verse:
"And Moses went up to God, the Lord called him from the Mount, saying, 'Say to the house of Jacob and tell the children of Israel "(Exodus 19.3).
The experience of the prophet Elijah was also a call to move away from the crowd to a meeting in solitude and silence with God:
"And Elijah came to the Word of God saying: Get out of here and head eastward, and hide by the brook Cherith, which is in eastern Jordan. And drink of the brook, and I have ordered the ravens to sustain you there. He was I did according to the word of the Lord, for he came and dwelt by the brook Cherith, which is east of the Jordan "(1 Kings 17.2-5).
During this time God cared for Elijah's needs and treated in isolation with the prophet, who had obeyed the Lord's command.
Solitude and silence forces you to face what you've been avoiding, through activities that will always be, lust, selfishness or behaviors and habits negative that only you and nobody else but you encourage.
An obligatory stop on the road, to look around you and your inner life in solitude is only possible because it takes to establish a true communion with God and you have to hear his voice through his Word, prayer and worship.
you can use this time to reflect on your past mistakes and straighten your paths under the direction of the Lord. God can use this time to discipline and correct you. You must recognize when God is apartándote to tell you about what you do not want to fight or leave, and although these moments you sometimes seem difficult, God can because he loves you and wants discipline yourself, as expressed in the Bible:
"At present no chastening seems to be joyous, but grievous, but those who have been trained by it, given after the peaceable fruit of righteousness" (Hebrews 12 , 11).
When you spend your time alone to grow in the Lord, not wasted time, but time of spiritual growth. It is time to climb Mount Sinai to have a personal encounter with God! In solitude and silence to hear his voice.
"Now, son, listen to me because blessed are they that keep my ways. Hear instruction and be wise, and despise not. Blessed is the man that heareth me, watching to my door every day, waiting for the posts of my post. For whoever finds me finds life and obtains favor from the Lord "(Proverbs 8.32 to 35).
TO REMEMBER:
" The Lord is good to those who wait for him, for the soul that looking, well is to wait quietly for the salvation of the Lord. It is good for man to bear the yoke of his youth. Let him sit alone in silence and that He has imposed "(Lamentations 3.25 to 28).
Monastic Notebook 171 (2009) PEDRO GOMEZ EDMUNDO, OSB
THEOLOGY CORDIS RUCTUS monastic and in Gilbert of Hoyland. (CONSIDERATIONS ON THE SERMONS VY VI, in Canticum Salomonis). Introduction
monastic read in a text XII century:
"The sermon lasted a long time yesterday following the route of the Bride. Thank you, Lord Jesus Christ, because you did so sweet your words to my taste, than honey in my mouth (Psalm 118, 103). So, once enjoyed the mouth, hardly disappear to make room for other things: the ruminate slowly and though they be digested, they return again to be a sweet ructu ruminated. "
This passage strikes us for two reasons: the certainty that the words in the mouth of the preacher are the words of the Lord, and the enigmatic expression "in a sweet ructu, whose last word even in translation English language is maintained in the original. One can guess that the former depends on the latter, so we ask What does this term mean? We have already shown on another occasion that the subject eructatio - ructus has a charge very strong symbolic semantics for the medieval authors, which is unknown to our rationality and unpleasant for sensitivity. But we believe that if we approach it, and this is what we aim for, "we continue to deepen our understanding methodological medieval monastic theology.
The author of that sermon is the Cistercian theologian Gilbert of Hoyland, who is almost unknown: ignore where and when born, some researchers think was a monk of Clairvaux, Bernard abbacy during, and / or of Rievaulx, in the case of Aelred, but we only know with certainty that in 1147 he was appointed second abbot of Swineshead, Hoyland, role he held until 1167 or 1170, when it would have resigned because of the difficulties that Henry caused him because his defense of Thomas Becket. He died in 1172 in Larivour, near Troyes, where he had retired. In his literary production, as well as seven ascetical treatises, four letters and a fragment of a sermon, we have been forty-seven / eight Sermones in Canticum Salomonis, probably written in response a few chronological references found in them, between 1160-1170/72, which continue, according to the testimony of Geoffrey of Clairvaux, St. Bernard's, from 3.1 Ct: In lectulo, up 5.10 Ct: dilectus meus candidus , a comment that was also interrupted by his death and will be completed by John Ford.
Our author, not being a mystic, looking in particular at the sensus tropologicus lectio divina of Singing, wise attitude that compelled him to try something that had not yet found, as he himself says: It may seem foolhardy to try the expose what I've experienced ... so, go down the mysteries of life ... and from this perspective outlines the conditions, hardships and effects of the search for the wife-soul and its union with the Beloved, God. Sermons V and VI will be the subject of these considerations, which will be divided into two stages, although we will certainly use the rest in our search for truth.
I. Sermo V: ructus ...
The text quoted in the introduction corresponds to the first paragraph of Sermo V, which says audiences quaeram Per Vicos et anima mea quem Diligite, and begins with an allusion to the length of the former, dedicated to Surgam, et circuibo civitatem, which has exposed and circuitus sponsae proposed, what might be called, the invention is via its theology. Then based on the sweetness of the word heard, auditus fidei, three input signals from typical elements of the intellectus fidei monastic: taste, rumination and ructus. Analyze separately the first two and then see them brought together by the third.
I.1.
Gusto Taste is first and foremost an experience, Swineshead Abbot says it clearly: Lord ... made it so sweet your words to my taste. Experientia The term refers, according to Bruno Forte, the upper root, involving at least three areas of meaning:
a) goes back to the immediate and direct knowledge of peritus, the one who knows by touch. Gustus is a passive participle noun, the subject behaves passively, ie suffering, experiencing God's words; b) also refers to knowledge risky, problematic, provided expert periculum, risk, testing, cruise, that is, the encounter with otherness, resistance, hardness testing. We read in Revelation: I took the little scroll from the hand of the angel and ate it, and was in my mouth sweet as honey, but when I ate, I was bitter entrails; c) finally, refers to the root of door port, ie threshold, where long and continually passes, travel, experience of the experience peritus periculum and vice versa.
a certain experience, endured, preserved and confronted, in the words of the Lord is both: source-origin-budget conditions, warranties and result-basis-climax of "knowledge rich" of monastic theology, which we know was also affectus fidei. So much so that Anselm of Canterbury, who celebrated its ninth anniversary, prayed, precordial Fac, Domine, quod me like gustare per amorem per Cognition. Quod per affectum Sentiam per intellectum sense, and therefore also in the Sermo XXXIV, speaking the words of the wife, says the abbot of Hoyland:
"There on the lips of the wife alone sweetness, sweetness and tenderness fully sober ... Want to have a witness to the same wife on their lips? How sweet to the taste, "he says, your word, rather than the honeycomb and honey to my mouth! (Psalm 118, 103). Sweet are the lips of the wife, they distill the words of the Lord. This sweetness is characteristic of the Lord's words. Grace has been poured into his lips. "
I.2.
rumination Rumination is the slow, nutritious and studious repetition, chewing and meditation of the word. The medieval frequently compared with ruminatio meditatio because meditation was a total memory exercise the sacred text inscribed on the body and intelligence through a kind of chewing and digestion comparable with that of ruminants .
is Jean Leclercq, OSB, who has again highlighted the link between Augustus and ruminatio:
"Meditation is closely joined to the phrase that is recited, weighing every word, to reach the fullness of its meaning; is to assimilate the contents of a text through a kind of chewing, it takes us all the flavor, the taste, as they say St. Augustine, St. Gregory, John of Fecamp and others with an untranslatable expression, with or in cordis palatum ore cordis. " Gilberto
already said it: "... once the mouth ... like it (the words of the Lord) will hardly disappear ... they are slowly chews and though they be digested, they return again to be ruminated .... " If the monk has enjoyed something of the Lord, in palatum cordis, I do not want to leave, which chew the cud over and over again. In the words of Enzo Bianchi, prior of Bose:
"This assimilation of the Word read and understood occurs as a result do enjoy the taste of each of the expressions, welcoming them deeply, becoming increasingly attentive to the echo of a text Throughout Scripture ... The ruminatio is thus the main means by which the text becomes Word, is reborn in us for ever new ... ". The Sermo XXIII
concludes: "Nothing is sweeter with rumination teeth that spiritual soul that the living bread of the Father is eternal life to know thee the only true God, whom you sent, Jesus Christ .... " The identification between word and Eucharist were also common. The following statement explicitly what he means by these spiritual teeth:
"... John, in Revelation how could eat that book dark angel handed him toothless suitable for such food? This book seemed a food drive, and thus were required to reduce its size tooth, softening its hardness and being able to eat more easily. The tooth is good intelligence, army, spiritual understanding that all judges, all discussed, rumination and scrutinizes everything, even the depths of God, that also eat the marrow of this book dark and feeds on the innards of Wisdom. "
This text also reminds us the second and third meaning of the experientia that anotábamos above.
I.3. "In sweet ructu»
The soft-and hard-dark sweet words of the Lord, tasted on the palate of the heart, broken and chewed with the teeth of intelligence, they return to be distributed and shared "sweet ructu" with siblings. The pleasure experienced engendered the work of rumination and both came the ructus, making the synthesis of Augustus and ruminatio, constituting what we might call the expositionis via its theology.
The ructus, which is the natural extension of the lectio divina, is overflowing with the sweetness of Augustus and the replication of the fully achieved in the ruminatio, as the Sermo XXXIV: "The sweetness is considered in the totality, the fullness in abundance in the outpouring of moderation. "
symbolic image used is itself a ructus, because it is taken from Scripture and its use probably originated in lectio divina the beginning of Psalm 44 in the Vulgate version of the "cor Eructavit meum verbum bonum ", where we have outlined the three elements that come into play: the act (eructavit), the subject (cor meum) and object (verbum bonum), and Gilberto paraphrased twice, first in the Sermo VI , 5, and then at the XXXIV, 4 which reads: "It is not only the sweetness on your tongue, but as evidenced by who knows: honey and milk are under your tongue. So it springs from the good word, a word as mellifluous as milk ... "or perhaps the seven verse from Psalm 144:" Memoriam abundantiae suavitatis Tuae eructabunt "and that our author brings up in the Sermo V, 1 and in XXXVI, 5 to say
"... every teacher who makes available to others is as if they fail, as if it began to open, like take out of her womb celestial secrets hidden inside, when you breathe out the memory of the abundance of soft. "
The second paragraph of Sermo V specifies that the sweetness of the word is because of taste that "pleases the palate, the desire to" whet the appetite "of the renewed rumination and thus the lengthy sermons" It could have said all these things in a short and quick, but the appeal of the topic that pleases the palate of the like, wake up your appetite and makes it easily when you do not leave , Once brought up, examine it. "
Then again resort to the language of symbols to communicate the truth of his experience:
"The nurse, to give the food a little boy, the bread, and after having chewed and diligent enough with teeth, which sometimes retained in the mouth captivated by the taste of what proved. Likewise we, we start the solid food of the Song for those who may need it, we can not lose the softness that we liked, but rather, so we seek the benefit of others, some of which also satisfy our desire. "
reappear here some of the ideas presented above:
a) the experience of Augustus, in a nurse holds the bread in the mouth captivated by the taste of proven, "in which he claims as" we can not lose that softness that we like "and b) the work of rumination and the Nanny" the bread, and after having chewed and diligent enough with teeth, "just us" said the abbot, we left the food strong .... "
He cites the double motivation of his preaching: "seek the benefit of others" and "partially satisfy our desire" has been aroused by the taste. He adds immediately afterwards:
"When I have finished the conversation and having concluded with a fitting end, back to my lips in a breath irresistible banquet of the word, and while it exhaled the memory of that immense sweetness, theme is to be submitted for review. " Re
ructus image, but beautifully now expressing its most "objective", "back to my lips in an irresistible banquet breath a word ... it exhaled the sweet memory of that great" is always, and not said too often, a eructatio Scripturae. Before
we notice the next sermon in the theology of Gilberto is not given exclusive alternative between concept or symbol, because "the sobering symbol. This phrase I love, "wrote Paul Ricoeur," she tells us two things: that the symbol gives something, but that is something that gives something to think about ... After giving, put ... it's all said in an enigma and yet there to be continuous beginning especially in the dimension of thinking ... that is the circular connection between believing and understanding. "
II. Sermo VI: ... cordis
It remains to consider the "subjective" that Gilberto noted in the Sermo XVIII: "Let the word of your mouth outbreak of the abundance of heart" and the Sermo XXXI: "... the abundance of the heart the mouth speaks, to speak for it without spilling entirely ... they are born (the words) of the depths of your heart, that you say something is not affected but that comes from a pure affection and cordial .... "
II.1. Taste and ... burp
In the Sermo VI, which states Num quem anima mea Diligite vidistis? , The abbot of Swineshead joins taste and vision, and in so doing adds new elements to their synthesis:
"This vision is given, or revealed truth spiritually by intelligence, or the smoothness infused by grace. Because we also experience this is to see. Says the Psalm: Taste and see how sweet is the Lord (Psalm 33, 9). This view is very sweet, indeed, and although not yet fully realized in a letter if an approximation, approximate in terms of quality, not about equality. "
marginal In a brief comment to this text, the Taizé brother Pierre-Yves Emery says: Double approche spirituelle: aussi well intellectuelle dans la foi dans la ferveur qu'affective, although there are also: the doctrine of the spiritual senses, relationship and distinction between the vision that can be achieve in this life and that will be donated in the future.
The following paragraph specify clearly the grace-nature game in vision, extrapolated, mutatis mutandis, to the theological task:
"This vision is not subject to human ingenuity, and is also given as a reward for effort, but sometimes be a gratuitous concession to their wishes. There is a view as to-conceived by intelligence forces, to continue by continuity in memory. Is sudden and independent, coming and going under the action of a spirit quick. Is sudden and momentary, comes suddenly and goes suddenly, but although it is momentary however, traces persist in thinking so on, so serene, that his memory is a feast for the soul. Remains the memory of experienced and savored the view, as expressed in particular softness know at that time those who have been like. " Similarly
vision, his theological reflection is not an exclusive product of the intelligence forces, so that the Sermo XLI asks: "May the Lord Jesus grant us, we understand and vigilantly you hear what has been said ... "but on the other hand, is also aware of what the donations as" a free grant their wishes, "intelligence produced: "Footprints so on, so serene, that his memory is a feast for the soul", a feast of thought, Das Fest des Denkens, to use Heidegger's expression, because "there remains the memory of the vision experienced and savored, as soft know how to express above all in that time have been able to taste it. " Then our theologian adds
"The heart, still inflamed by the recent good word grace burps and ardent meditation spills over into talks also burning. Because in the words much of the flavor of the interior and are pleasing sweet words flowing from the abundance of grace. "
II.2. Ructus and Puritas Cordis
The subject which engenders ructus the inflamed heart and on through the grace liked the word, experiencing your inner sweetness, and has thought earnestly, what you remember, in another place, the wise heart a king of Israel, so that in the XXI Sermo asks: "And what is the heart of our Solomon?", and from the Pauline image of the members of the body responds:
"Happy is he who is a member of the head, but that is his heart is the principal. And see if it is heart that is sheltered within the secrets of God, the vital heat of the affections, in the midst of holy meditation. For the heart come thoughts, not operations. It is truly heart that is placed in the middle of spiritual thoughts, in the abundance of thanks in the midst of truth and wisdom with a type of Solomon. "
And in the Sermo XXVI gives you better understand how the heart is referred to:
"And rightly says that up to bathe, to show that they have been applied to purify the heart, as the divine knowledge has been promised to the pure in heart. See how clean and blameless should be those with the mission of reprimand and correct the excesses of others, how clean and pure of heart that must dispensing the food of the divine word, unravel its deepest sense, and ruminating penetrate the depths of wisdom. "
is, how could it be otherwise, pure heart. The medieval monastic authors were very clear about the reciprocal relationship between the lectio divina and Puritas Cordis, Gilbert also says: "... chastity is not only the continence of the flesh, much more important is the purity of heart ... It the good word of faith that purifies ... the virginal purity of soul is invited to meditate on the sacred word .... " Only
heart purified by the taste and rumination may "ructu sweet" food dispensing the word of God ... in talks equally ardent, "" transformed, "says André Louf-by the Word, the heart may return (Verbum eructare!)", because only he can:
a) "and ruminating penetrate the depths of wisdom" in the synergy of the gift of grace and intelligence work; b) "unlock its deepest sense," referring to the doctrine of the four senses , and c) "reprimand and correct the excesses of others", with the discernment and "liked things that of God and recognizes its taste and therefore distinguishes perfectly evil things like that are contrary to God "by a word that echoes and resonance of the divine.
Purity of heart is therefore a condition of possibility and effect of understanding the deeper meanings of Scripture. In the Sermo XVIII, 4 we outlined the whole spiritual process should know and travel the monk-theologian
"... consider more carefully the order and progress that is given from the wood of Lebanon to the columns of silver and support gold. In Lebanon, expresses the purity of heart in silver knowledge of the law of God, and gold or ministry of the word, shine the holy mysteries. First purify the mind's eye, then look away, and finally examine carefully. Or if you prefer this: you are purified, meditate, contemplate ... Oh God, creates in me a clean heart, renew right spirit within. Cast me not away from your face ... the first relates to the innocence of Lebanon. Blessed are the pure in heart, for they shall see God. Secondly, with silver columns. Line is indeed the word of God. The third, with the backing of gold, where the Lord can be seen without veils ... You who aspire to the grace of contemplation, recalls the degrees of this process " .
II.3. Forms of "ructus cordis remember Before concluding, albeit quickly, the two forms which may be the ructus cordis:
a) the word uttered, as we see in this beautiful praise of the divine word, which has echoed in the pure heart and its resonance in the mouth of the monk who preached to his brothers,
"as you consider your options, what kind of distilled honey comb of the sacred word and the extent to which God dealt to it distilled into each container. The word forgive, heal, and anticipated promises. Forgives sins, cures diseases, promises eternal goods and anticipates some of them firsts. Speaks wisdom among the perfect, wisdom not of this world but God's wisdom hidden in mystery, and among the least spiritually wise but not pretend to know Jesus Christ and crucified. The word calls to perfection, no obligation, indeed, comfort the fainthearted, says the weak, and if it corrects the turbulent, it tastes sweet maternal correction. Pities of the sinner, forgive me that becomes, not fixed in advance the number or the times you should forgive those who send forgive seventy times seven sins he confesses, "
b) written in a beautiful commendation in which invited the monks to not stop writing and certainly not to abandon the lectio divina, that is the source and foundation of your life and therefore of his theology:
"It's good words are imparted, however it is also good to write words. For the word flies irrevocably when it is not written to be read. The writing becomes stable and visible word, when you can claim a page that contains it. Good depositary is the book, which was repaid in full: when you want, take, where you want, you read, you stop as long as you want. Writing strengthens memory, it is the representative of the word. Security guards there remedies of the word, as it remains intact. If word has healing power when pronounced, why not have it when you read it? If there is a good cure when it is uttered, why not be good when you read the word? ". Conclusion
These brief considerations Sermons V and VI In Canticum Salomonis Gilbert of Hoyland, carried out in order to approach the topic little explored ructus cordis, in expositionis via remind us and help better understand some facet of the insights of faith held in the medieval monasteries:
a) the value fontal and founding of the word of God, lectio divina, personal and community; b) the importance of experience, especially of Augustus, received by the palatum cordis, which awakens desire; c) the need for synergy between the gift of grace and the work of "spiritual teeth", read the intelligence in ruminatio. d) requiring the Puritas Cordis as a condition of possibility and purpose of understanding the deeper meanings of Scripture; e) the use of symbolic images, whether biblical or not, for the communication of truth f) the beauty of human speech, spoken or written, such as echo and resonance of the divine word, and g) the service of the monastic sermons, which although times were a little large, they were always ructus cordis distributing the verbum bonum for the benefit of brothers and satisfaction of the speaker's desire.
We scoured the footprints on the road has left the Abbot Gilbert of Hoyland and:
"... and here we be silent, interrupt ... to pay our debt of prayer and praise, shut up his mouth for a while, but with the Always pay taxes solemn soul praises the Lord Jesus, King and Bridegroom in heaven, for ever and ever. Amen. "
Monastic Notebook 171 (2009) FATHER SAMUEL E. FERNANDEZ WHY
Many mystics have been poets? ORIGINS AND RATIONALE OF THE SYMBOLIC LANGUAGE
The topic is addressed arises from a simple observation: Many mystics have been poets. And we wonder why? Why is the language of poetry has been a favorite of mystics? Why, in ways seemingly far-fetched, is best expressed by the Christian mystery? Would not it be better to speak of Jesus Christ and His love with clear and distinct concepts? But the historical finding comes to us: the mystics have been poets.
One of the brightest ideas and most influential of this problem is the great theologian the third century, Origen of Alexandria. He, like anyone in Christian antiquity, reflected on the symbolism of biblical language. And developed, thus, a theology of language about God. It is to find the theological reasons that drive the use of symbolic language to talk about God, so theologically justify the use of poetry to express the experience of mystery. Sources
developed his ministry in the difficult years when the Church suffered persecution not only external but also had to face multiple threats. They agreed to deny adversaries the symbolic character of biblical texts and the rigid literalism chose to attack the Christian faith. For its part, the pagan cults of Alexandria ridiculed the Christian faith considering a set of rustic worthless fables: God who walks in the garden of Eden to take the evening breeze, a talking snake, and other texts, Read literally, were an easy target for teasing.
In this context, Origen of Alexandria defended the symbolic nature of the texts of Scripture and develops a theology of language about God.
Origen's Commentary on the Song of Songs
The book that lent itself to a reflection of this type was the Song of Songs. This little book of the Bible, in its literal reading, presented difficult obstacles, it is a love poem that explicitly does not even speak of God. No names God. Some wondered what makes the Bible a book that speaks of God, "what does the Bible a book that only seems to exalt human love?
The text of the Song abounds in references to sensitive situations: Husband, Wife, members of the body, birds, rain, smells, etc. What does this have to do with the Christian revelation? Only an allegorical reading shows the religious character of the Song. In its purely literal understanding according to Origen, the Song of Solomon not only benefits the reader, but even it can damage merely incite carnal love.
In this context, Origen reflects on the relationship between visible and invisible realities, between the corporal and spiritual, between the seen and unseen. And this is the core of any discussion about the legitimacy of poetic language to talk about God.
The visible is the invisible service
The functional nature of creatures is expressed in a surprising statement Origins. Among the different uses of the mustard seed, the last one is the service rendered to the body of men
"And as for example in the mustard seed are many skills that have pictures of the realities celestial, and last of all is the use of which makes the servicemen of the body, so also in other seeds, plants, roots, herbs, and even animals, we can certainly understand that providing men use and a service body, but also have forms and images of corporeal realities with which the soul can be instructed to contemplate the invisible and heavenly realities. "
seeds, roots, herbs, and animals provide a service body to men, but more importantly than that, "says Origen, is that they have certain images of spiritual realities that instruct the soul. It is like saying that the main use of created things is the service provided by the poet in order to lift others up to the realities. sensitive All creation is the primary goal of educating about spiritual realities. Undoubtedly, we are at the heart of the problem that we consider in the light of Origins: the whole sensitive creation teaches us about the spiritual. Poetic language is imposed.
In this context, Origen says a passage from the Book of Wisdom: "He [God] gave me the true knowledge of what is, to know the structure of the world and the virtues of the elements, the beginning, end and the means of time, mutations of the solstices and the changes of time, the cycles of the year and the positions of stars, the nature of animals and the fury of beasts, the violence of the spirits and thoughts of men, the varieties of plants and the virtues of roots. I knew as soon as it is hidden and is shown (Sb 7.17 to 21). "
According to Origen, Scripture teaches that each of the manifest reality is related to some of the realities ocultas.Todo is visible in relation to the invisible. Thus, the sage becomes a double lesson: the knowledge of what is in sight access to the knowledge of the Unseen:
"Therefore, as we have said before, all things visible can be related to invisible, the corporeal with the incorporeal and the manifest to the hidden, so that the very creation of the world can be understood as the Divine Wisdom made a provision such that, using them as examples of things we teach about the realities invisible, and earthly transport us to heaven. "
A variety of pairs of terms express this relationship (visibilia - invisibilia; corporea - incorporeal; manifestations - occulta; earth - caelestia). This time, Origen claims that the Timaeus remember:
"For every need, this cosmos is an image of something." But Origen is based less on Plato in St. Paul to justify these claims.
The visible and invisible only way
visible function is to instruct him about the invisible (to us invisibilia ut. visibilibus .. doceat) and transported the earthly to the heavenly (ut. .. to terrenis ad caelestia transferat us.) The Latin verb transferential metafevrw equivalent in Greek, and with this solid foundation we can affirm that visible realities are a metaphor for the invisible. All creation is a metaphor, and therefore it is necessary to speak of the fog, rock, wound, blood, bread, flower, and many other images to transport us from the earthly to the heavenly. For men, in the present life, the only way to know the spiritual is visible:
"So whatever it is impossible for man to live in the flesh know something of the unseen and invisible, if not conceive some image from the visible, so I think that everything was in Wisdom created each species of things visible on earth so that they deposited some education and some knowledge of things invisible and heavenly. " That visible things are a way to know spiritual realities is a common concept. The amazing thing here is that Origen declares that it is impossible for man to know something of the invisible realities, but through the visible: the only way to know spiritual things in this earthly life, are the sensible realities. Therefore, God placed in every creature visible some teaching about invisible realities. Things that seem to created so as to reflect the unseen.
In this condition of life, man can not grasp the wisdom of God directly, you need the mediation of visible things. Sense knowledge, however precarious it is, is the obligatory starting point for moving towards the spiritual. The seemingly harsh language metaphors become the only way to reach out to express something of what is in the Eucharist. There is no other way, we must rely on the stone and hand to talk of forgiveness, of milk, flag and village, to refer to the offering the olive branch, to speak of Spirit River and heartbeat, to talk about the Communion is to rely on the drunk to talk of Worship and water to refer to the Mission. To speak of the Mother does not need metaphors, because Mary is there such a concrete and palpable as his Word.
transitional nature of the visible
The Song of Songs, often speaks of "the shadows." 2.3 In Ct, the wife says: "I have eagerly desired to be under his shadow." For Plato, the shadow represents the sensible realities. But they are not merely the negative condition of this life are the only way forward from the realities of this world until the final. Origen says:
"No, indeed, could reach those facts true and perfect, unless you have first coveted and desired to remain under the shadow. " here is expressed the necessity of the shadow. It is not definitive, in contrast, the shadow is related to the concealment, relate to the veil that hides the body and dark, but it is a fact required to reach the final. No one can reach the truth, if it first passes through the shadow of truth. The shadow is both necessary and temporary. At the end of time will:
"On the other hand, the time of the shadow [of Christ] will have its term at the end of the world because, as mentioned, after the consummation the world, we will not see the truth by means of mirrors and enigmas, but face to face. "
Same Song's wife, according to Alexandria, taught that the time will come when all shadows disappear and will be apparent that one Truth.
Truth is the only Son from the Father
Spiritual realities are identified with Christ himself. So says Origen in De principiis text:
"Then in the subsisting Wisdom, containing prefigured and prepared, by foreknowledge, all virtue and form of future development, precisely because these creatures who had been, so say, registered and foreshadowed in the same Wisdom, herself, by Solomon, said to be 'created' in-home wisdom from the ways of God, since it contained within itself the principles, the reasons and all species of creature. "
The text helps clarify the identity of the invisible realities. All creatures have their model in the personal wisdom of the Father, because "everything has been created in the Wisdom." Origen believes that the Logos, that is, the personal wisdom of God are contained all creatures, even before creation, as in the architect's mind is all over the city, its streets and squares, its deposits ports and public buildings, even before the start of construction.
Therefore, every creature visible, from man to the mustard seed, has his model in Christ and, therefore, reveal something of the only Son of God. Thus, not only justified but necessary manifests as the reality of Christ is expressed through many terms that invite us to look down to discover that the bottom teaches us about the above, and confirm that we can not upload, if you have not left enough to take it seriously, our only way to the Father.
Then, one can say that historical realities and not the opposite visible the final and invisible, the material is the inverse of the spiritual. On the contrary, it is the only sensible way to the spiritual: the man can not reach things above but through the bottom, is unable to access the intelligible but through sensible, does not capture anything true but through his shadow. In Christianity, there is a contempt for material things, because ultimately the only way to intelligible realities, invisible, final, heavenly and spiritual are the sensible, visible, historical, earthly and material.
All creation is a metaphor for God. Boundless wealth of the only Son of God can not be express but based on multiple references to sensitive situations. There is no better justification for religious poetry reflections of Origen, they exist not because he invented, but because they are close and widely developed paradoxical verse of the Gospel: The Word became flesh. The Logos became flesh. The Logos, one of the words most appreciated by the Greeks the Logos became flesh precisely flesh, despised by the same term Hellenic culture. Here is contained all the paradox of the incarnation that is, until today, being scandalous, God made flesh, the Absolute in the contingent, the eternal in time. And so, not only justified availing ourselves of God speak the language of metaphors, but is presented as the only possible way.
