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VALUE OF SILENCE Silence and prayer


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).

LINKS TO SPIRITUAL WRITINGS

http://www.abandono.com/ Rafael / Escritos.htm

http://www.abandono.com/Maestros/Padres/Padres00.htm

http://www.abandono.com/Oracion_contemplativa.htm

http://www.abandono.com/Abandono.htm

http://www.abandono.com/Maestros. htm

http://www.abandono.com/Oracion_contemplativa/Regla.htm

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.