St Hildegard of Bingen

st-hildegard

Saint Hildegard of Bingen (1098-1179) is a most attractive person with a personal relationship with Jesus Christ, a keen intellect and good zeal of a Benedictine nun. Knowing her history you would say she is a polymath. She said once, “There is the Music of Heaven in all things, and we have forgotten how to hear it until we sing.”

For many years it was hoped that Hildegard would be officially raised to the altar and be declared a Doctor of the Church. In deed, it was Pope Benedict who gave the Church this supreme gift of this saintly woman a witness to the new evangelization. Benedict stated:

In Saint Hildegard of Bingen there is a wonderful harmony between teaching and daily life. In her, the search for God’s will in the imitation of Christ was expressed in the constant practice of virtue, which she exercised with supreme generosity and which she nourished from biblical, liturgical and patristic roots in the light of the Rule of Saint Benedict. Her persevering practice of obedience, simplicity, charity and hospitality was especially visible. In her desire to belong completely to the Lord, this Benedictine Abbess was able to bring together rare human gifts, keen intelligence and an ability to penetrate heavenly realities.

Hildegard’s eminent doctrine echoes the teaching of the Apostles, the Fathers and writings of her own day, while it finds a constant point of reference in the Rule of Saint Benedict. The monastic liturgy and the interiorization of sacred Scripture are central to her thought which, focusing on the mystery of the Incarnation, is expressed in a profound unity of style and inner content that runs through all her writings.

The teaching of the holy Benedictine nun stands as a beacon for homo viator. Her message appears extraordinarily timely in today’s world, which is especially sensitive to the values that she proposed and lived. For example, we think of Hildegard’s charismatic and speculative capacity, which offers a lively incentive to theological research; her reflection on the mystery of Christ, considered in its beauty; the dialogue of the Church and theology with culture, science and contemporary art; the ideal of the consecrated life as a possibility for human fulfilment; her appreciation of the liturgy as a celebration of life; her understanding of the reform of the Church, not as an empty change of structure but as conversion of heart; her sensitivity to nature, whose laws are to be safeguarded and not violated.

For these reasons the attribution of the title of Doctor of the Universal Church to Hildegard of Bingen has great significance for today’s world and an extraordinary importance for women. In Hildegard are expressed the most noble values of womanhood: hence the presence of women in the Church and in society is also illumined by her presence, both from the perspective of scientific research and that of pastoral activity. Her ability to speak to those who were far from the faith and from the Church make Hildegard a credible witness of the new evangelization.

(Pope Benedict XVI, 7 October 2012)

Our Lady of Sorrows

lady-of-sorrowsStanding by the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, “Woman, behold, your son!” Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home. (John 19:25-27)

The day following the Exaltation of the Holy Cross is the feast day of Our Lady of Sorrows: the Holy Mother of God bearing the pain of her Son’s death. The feast reminds us to act, like Mary, to stand by the Cross and to hold in adoration the Crucified Lord. This is the drama of the mystery of suffering. Mary says nothing. Love doesn’t always need words. To speak words would be barbarous. Silence is the best response.

In fact, Mary’s dramatic action is what the Gospel records: she ‘was standing by the Cross’. Standing by in silence ought to be our position, too, because we are called to go deeper in our relationship with the Lord in contemplating the height and depth of His agony. Going deeper is accessed in and by silence. Her gift on this feast is the example of contemplation.

Making sense of this feast we need to comprehend the extent and suffering of Our Lady viz. the depth of love between mother and son. Love, the concern for the destiny of another, is the key.

From experience we know that every person who suffers finds Mary always beside him or her. A Mother does not abandon her children, even less in time of suffering. Can you imagine a mother not being present at the beside of her sick daughter? Calvary is impossible to experience without grace; we need the presence of someone who knows what is entailed in being faithful to the path given to us to walk.

Mary, Mother of Sorrows, may I be a comfort for Jesus if He can look down from the Cross and find you, His Mother, and me, holding your hand, “standing by the Cross”.

Feast of the The Exaltation of the Holy Cross

Cathedral of Monreale, Sicily, Italy. 12th-13th cenFrom a Homily by John Paul II, 14 September 2003:

Dear Brothers and Sisters,

The Cross is the “privileged place” where the love of God is revealed and shown to us. On the Cross human misery and divine mercy meet. The adoration of this unlimited mercy is for man the only way to open himself to the mystery which the Cross reveals.

The Cross is planted in the earth and would seem to extend its roots in human malice, but it reaches up, pointing as it were to the heavens, pointing to the goodness of God. By means of the Cross of Christ, the Evil One has been defeated, death is overcome, life is given to us, hope is restored, light is imparted.

In the Garden of Eden, at the foot of the tree, there was a woman, Eve (cf. Gen 3). Seduced by the Evil One, she takes possession of what she thinks is divine life. Instead it is a seed of death which enters into her (cf. Jas 1:15; Rom 6:23).

On Calvary, at the foot of the tree of the cross, there was another woman, Mary (cf. Jn 19:25-27). Accepting God’s plan, she shares intimately in the Son’s gift of self to the Father for the life of the world and, receiving from Jesus the entrustment of John the Apostle, she becomes the Mother of all mankind.

Image: Cathedral of Monreale, Sicily, Italy. 12th-13th century.

Exaltation of the Holy Cross

only-hope

He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness (1 Peter 2:24)

Today is the solemnity of the Exaltation of the Holy Cross. It is our firm and certain belief that Jesus’ death transfigures us into true life. The Cross is the key to Heaven. Today, we are reminded again that that Jesus Christ’s Death and Resurrection changed everything!

Ave Crux Spes Unica!

St John Chrysostom

john-chrysosotom“Do you want to honor Christ’s body? Then do not scorn him in his nakedness, nor honor him here in the church with silken garments while neglecting him outside where he is cold and naked. For he who said: This is my body, and made it so by his words, also said: You saw me hungry and did not feed me, and inasmuch as you did not do it for one of these, the least of my brothers, you did not do it for me. [Mat 25:34ff]. What we do here in the church requires a pure heart, not special garments; what we do outside requires great dedication.”

Gregory Polan elected 10th Abbot Primate of the Benedictines

abbot-gregory-polanFather Gregory Polan, 66, until now, Abbot of Conception Abbey, has been elected the 10th Abbot Primate, succeeding Abbot Notker Wolf who has served in the position of Abbot Primate since being elected by the Congress of Abbots on 7 September 2000.

Abbot Gregory has been the 9th Abbot of Conception since November 6, 1996. He was professed in 1971 and ordained in 1977. He is a native of Berwyn, Illinois.

Abbot Gregory is the second abbot of Conception Abbey to be elected Abbot Primate. Abbot Marcel Rooney was the 8th Primate having been elected on September 18, 1996 and resigned on 3 September 2000.

Abbot Gregory is the fourth American to be elected to the Office of Abbot Primate. The others were Dom Rembert Weakland (now retired archbishop of Milwaukee); the late Abbot Jerome Theisen, and Abbot Marcel Rooney.

According to the Proper Law which governs the Confederation of Congregations of Monasteries of the Order of Saint Benedict, the ministry of the Primas is described as “the office of the Abbot Primate whose function it is to represent the Confederation and to do all he can to foster co-operation between the confederated monasteries.”

Abbot Notker was born on 21 June 1940, professed a monk of the Archabbey of St. Ottlien in 1962, ordained in 1968, elected Archabbot of his community in 1977, elected Abbas primas and Abbot of Sant’Anselmo 7 September 2000. He served three terms.

In the decree Inæstimabilis unitatis (16 September 1894) of Pope Leo XIII, gave the office of abbot primate to the Benedictines. The Primate has no direct authority the vast number of Benedictine houses (but there are Benedictine monasteries he is responsible for). There are approximately 7000 Benedictine monks. Polan becomes the abbot of the monastery Sant’ Anselmo. As THE Benedictine leader, he is the point of communio for the worldwide Benedictine Confederation and he who works as the primary liaison with the Holy See. Abbot Gregory is recognized as being a pastoral abbot and spiritual leader and well regarded across various sectors. Professionally, he is a scholar of Sacred Scripture and has the skills of a musician. Under his leadership a new English translation of the Book of Psalms that has been adopted by the US Catholic Bishops and Rome as the translation that’s used in the Liturgy.

Francis to the Abbots

pope-francis-with-abbots-8-sept-2016[Zenit] Pope Francis today received in audience some 250 participants in the congress of Benedictine abbots and abbesses gathered in Rome to reflect on the monastic charism received from St. Benedict and their faithfulness to it in a changing world.

This theme acquires special meaning in the context of the Jubilee of Mercy since, as Francis affirmed, “if it is only in the contemplation of Jesus Christ that we perceive the merciful face of the Father, monastic life constitutes a privileged route to achieve this contemplative experience and to translate it into personal and community witness”.

Today’s world clearly demonstrates the need for a mercy that is the heart of Christian life and “which definitively manifests the authenticity and credibility of the message of which the Church is the depository, and which she proclaims. And in this time and in this Church, called to focus increasingly on the essential, monks and nuns safeguard by vocation a peculiar gift and a special responsibility: that of keeping alive the oases of the spirit, where pastors and faithful can draw from the wellsprings of divine mercy.”

With the grace of God and seeking to live mercifully in their communities, monks and nuns “announce evangelical fraternity from all their monasteries spread out in every corner of the globe, and they do so with that purposeful and eloquent silence that lets God speak out in the deafening and distracted life of the world”.

Therefore, although they live separated from the world, their cloistered life “is not barren: on the contrary, an enrichment and not an obstacle to communion”.

Their work, in harmony with prayer, enables them to participate in God’s creative work and shows their “solidarity with the poor who cannot live without work”.

Their hospitality allows them to encounter the hearts of the “most lost and distant, of those who are in a condition of grave human and spiritual poverty”, and their commitment to the formation of the young is highly appreciated. “Students in your schools, through study and your witness of life, can too become experts in that humanity that emanates from the Benedictine Rule. Your contemplative life is also a privileged channel for nurturing communion with the brothers of the Oriental Churches”.

“Your service to the Church is very valuable”, he concluded, expressing his hope that the Congress may strengthen the Federation so that it is increasingly at the service of communion and cooperation between monasteries and urging the Benedictines not to be discouraged if their members age or diminish in number. “On the contrary”, he emphasised, “conserve the zeal of your witness, even in those countries that are most difficult today, with faithfulness to your charism and the courage to found new communities”.

Nativity of Mary

nativity-of-mary“By Your Nativity, O Most Pure Virgin, / Joachim and Anna are freed from the reproach/disgrace of barrenness; / Adam and Eve, from the corruption of death. / And we, your people, freed from subjection to sin, celebrate and sing to you: / The barren woman gives birth to the Theotokos, the nourisher of our life!”

(Byzantine Kontakion-hymn of the Nativity of the Theotokos)

The Liturgy for the great feast of the Nativity of Mary is full of theology that we can not walk away from, even if they are difficult theological concepts, like “corruption of death” and “subjection to (liabilty for) sin,” referring to our human state before Christ. The beauty of the poetry here to convey what we believe is stunning: the mention of Jesus Christ annulling our “curse” in another well-known hymn, the Troparion of the feast: “By annulling the curse He bestowed a blessing, by destroying death, He gave us eternal life.” What does it mean for us today?

A key to unlock the importance of this feast is understanding the generation before Mary: Saints Joachim and Anna. These two experienced in their life, in their experience, what the Kontakion above speaks of “disgrace of barrenness” or “chidlessness.” Consider what it means for a woman to experience the inability to conceive, or to experience the death of her infant child. What God did was to free Anna from the paralyzing “barrenness” of her body and give her an incomparable blessing –the gift of Life. With Joachim and Anna, God intervened in human history making it possible for them to “live” to their full potential by giving birth to Mary. Life makes all the difference.

The feast is, as St. Andrew of Crete describes it, “the beginning of feasts. It represents the first of the feasts against the Law and the shadows, yet also the entrance of those that lead to grace and truth.”

The Source of Life in His creative energies allows humans to be truly productive and truly human when it was impossible. So today we honor Mary, but we also honor her parents, Joachim and Anna, “the barren woman gives birth.” THE Good News here is that God the Father bestows the same blessing on the Church. As one theologian said, He continues to bless “an ever God-Bearing Church.”

St Teresa –thirsting for God

Mother Teresa & Dorothy Day, New York 1979 (Photo by Bill Barrett)I saw this picture of Servant of God Dorothy Day and Saint Teresa and wondered what they talked about. Did they pray? I wondered what the visit meant to each of them, and what was the lasting impact the meeting had for them and their co-workers. Saints meet saints and encourage others to be saints.

The other day Cardinal Pietro Parolin concluded a homily by remembering the two simple words of the newly canonized Saint Teresa of Calcutta posted in every house of the Missionaries of Charity: ‘I thirst’.

‘I thirst,’ the cardinal said, ‘a thirst for fresh, clean water, a thirst for souls to console and to redeem from their ugliness to make them beautiful and pleasing in the eyes of God, a thirst for God, for His vital and luminous presence. I thirst; this is the thirst which burned in Mother Teresa: her cross and exaltation, her torment and her glory.’

Both Dorothy Day and Saint Teresa give witness to thirsting for God.

Saint Teresa of Calcutta, pray for us!