2019 Church
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Home ⇰ The Current ⇰ Previous Issues ⇰ 2019 Church
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The Church Universal
The Current features a monthly column designed to articulate and cultivate our rootedness in our Catholic faith. Included here will be reference to current events and teachings of leaders throughout the church.
October 2019
ENGLISH BENEDICTINE, ROMAN CATHOLIC
It may be surprising to some to realize that monks do not take vows of “poverty, chastity, and obedience.” While their lives do indeed encompass those three “evangelical counsels,” their vows are stability (commitment to a particular community), obedience (to their superior), and conversatio morum (a fidelity to their monastic life). One may also wonder, in this obedience to their superior, and in stressing the integrity of their own local community, what their formal relationship is to the authority of the Roman Catholic Church. Our own monastery not only maintains its distinctive autonomy within the Church, but it is also bound together with similarly structured monasteries, forming the English Benedictine Congregation. Without parsing the intricacies of canon law, one may wonder how all these lines of community and authority work. Pope Pius XI himself wondered about this, allegedly exclaiming in frustration that the Benedictines were “An order without order!”
The Benedictine Yearbook 2019 tells us that, “The English Benedictine Congregation (EBC) is the oldest of the twenty Benedictine Congregations. At the moment it consists of ten abbeys of monks, as well as three abbeys of nuns. Monasteries of the Congregation are found in England, the United States, Peru, and Zimbabwe.” These communities share an Abbot President, presently Abbot Christopher Jamison, whose election took place at Worth Abbey at the end of the General Chapter, a four-yearly gathering of the superiors and delegates of the 13 English Benedictine abbeys, together with the officials of the congregation. In addition to this oversight within the EBC, Benedictines are under an “Abbot Primate,” currently the American Gregory Polan, of Conception Abbey in Missouri. In an effort to clarify the lines of authority, the monastic congregations were confederated under Pope Leo XIII in 1893, with the headquarters of the Benedictine Confederation at San Anselmo in Rome. The role of the Abbot Primate, however, is not like the head of the Jesuits, Dominicans, or other such orders, whose head has direct authority over its members. Rather, there is a collegiality of abbots and a respect for the “cenobitic” communities created in its adherence to the Rule of Saint Benedict. That remarkable document still creates much of the substance of the shared faith life of all Benedictine monks.
Have no fear, however: this monastery continues with the approval of the diocese, and its sacramental life and teaching are framed in obedience to the magisterial authority of the Roman Catholic Church. Abbot Primate Polan, in celebrating 125 years of the Benedictine Confederation in 2018, said that Benedictine contemplative life and its commitment to prayer is in fact a principal mode of its service to the church, intrinsic to its Catholic faith.
November 2019
The Current features a monthly column designed to articulate and cultivate our rootedness in our Catholic faith. Included here will be reference to current events, teachings, and discussion of our relation to the greater Church.FOR ALL THE SAINTS
REFLECTIONS OF THE POPESFrom the homily of John Paul II for All Saints Day, 2003
Today's liturgy speaks completely of holiness. But to know what is the way to holiness, we must go with the Apostles up the mount of the Beatitudes to draw near to Jesus and listen to the words of life that come from his lips. Today too he says to us again:
Blessed are the poor in spirit, for theirs is the kingdom of heaven! The divine Teacher proclaims "blessed" and, we could say, "canonizes" first of all the poor in spirit, that is, those whose heart is free of prejudices and conditionings, and who are therefore totally disposed to the divine will. Their total and trusting fidelity to God presupposes renunciation and consistent self-detachment.
Blessed are those who mourn! This is the blessedness not only of those who suffer from the many misfortunes that belong to the mortal human condition, but also those who courageously accept the sufferings that result from the sincere profession of Gospel morality.
Blessed are the pure in heart! He proclaims blessed those who are not content with outward or ritual purity, but seek that absolute inner rectitude which excludes all deceit and duplicity.
Blessed are those who hunger and thirst for righteousness! Human righteousness is already a very lofty goal, which ennobles the heart of whoever pursues it, but Jesus is thinking of that greater righteousness which lies in seeking God's saving will: blessed above all are those who hunger and thirst for this righteousness. For Jesus says: "He who does the will of my Father who is in heaven shall enter the kingdom of heaven" (Mt 7: 21).
Blessed are the merciful! Happy are those who overcome their hardness of heart and indifference, to recognize in practice the primacy of compassionate love, following the example of the Good Samaritan and, in the last analysis, of the Father "rich in mercy" (Eph 2: 4).
Blessed are the peacemakers! Peace, the sum of all messianic blessings, is a demanding task. In a world marked by tremendous antagonisms and barriers, fraternal harmony inspired by love and sharing must be promoted by overcoming hostilities and conflicts.
Blessed are those who dedicate themselves to this most noble endeavour!
From the homily of Pope Benedict for All Saints Day 2006
But "why should our praise and glorification, or even the celebration of this Solemnity, mean anything to the Saints?". A famous homily of St Bernard for All Saints' Day begins with this question. It could equally well be asked today. And the response the Saint offers us is also timely: "The Saints", he says, "have no need of honour from us; neither does our devotion add the slightest thing to what is theirs.... But I tell you, when I think of them, I feel myself inflamed by a tremendous yearning" (Disc. 2, Opera Omnia Cisterc. 5, 364ff.).
This, then, is the meaning of today's Solemnity: looking at the shining example of the Saints to reawaken within us the great longing to be like them; happy to live near God, in his light, in the great family of God's friends. Being a Saint means living close to God, to live in his family. And this is the vocation of us all, vigorously reaffirmed by the Second Vatican Council and solemnly proposed today for our attention.
From Pope Francis, Angelus of All Saints Day, 2017
The Solemnity of All Saints is “our” celebration: not because we are good, but because the sanctity of God has touched our life. The Saints are not perfect models, but people through whom God has passed. We can compare them to the Church windows which allow light to enter in different shades of colour. The saints are our brothers and sisters who have welcomed the light of God in their heart and have passed it on to the world, each according to his or her own “hue”. But they were all transparent; they fought to remove the stains and the darkness of sin, so as to enable the gentle light of God to pass through. This is life’s purpose: to enable God’s light to pass through; it is the purpose of our life too.
Indeed, today in the Gospel, Jesus addresses his followers, all of us, telling us we are “Blessed” (Mt 5:3). It is the word with which he begins his sermon, which is the “Gospel”, Good News, because it is the path of happiness. Those who are with Jesus are blessed; they are happy. Happiness is not in having something or in becoming someone, no. True happiness is being with the Lord and living for love. Do you believe this? True happiness is not in having something or in becoming someone; true happiness is being with the Lord and living for love. Do you believe this? We must go forth, believing in this. So, the ingredients for a happy life are called Beatitudes: blessed are the simple, the humble who make room for God, who are able to weep for others and for their own mistakes, who remain meek, fight for justice, are merciful to all, safeguard purity of heart, always work for peace and abide in joy, do not hate and, even when suffering, respond to evil with good.
From "On Truth, Unity and Peace in a Spirit of Charity," Pope John XXIII (1959)
(81) Once when a terrible schism was rending the seamless garment of the Church, Bishop Theophilus of Alexandria addressed his sons and brethren with words of pastoral zeal. We take pleasure in addressing these same words to you: “Dearly beloved, we have all been invited to heaven. Let each, then, according to his abilities imitate Jesus, our model and the author of our salvation. (82) Let us embrace that humility of soul which elevates us to great heights, that charity which unites us with God; let us have a genuine faith in revealed mysteries. (83) Avoid division, shun discord, . . . encourage charity toward one another. Heed the words of Christ: ‘By this will all men know that you are my disciples, if you have love for one another.'” (Hom. in mysticam caenam) (84) When We fondly call you to the unity of the Church, please observe that We are not inviting you to a strange home, but to your own, to the abode of your forefathers. Permit Us, then, to long for you all “in the heart of Christ Jesus,” (Phil 1:8) and to exhort you all to be mindful of your forefathers who “preached God’s word to you; contemplate the happy issue of the life they lived, and imitate their faith.” (Heb 13:7)
(85) There is in paradise a glorious legion of Saints who have passed to heaven from your people. By the example of their lives they seem to summon you to union with this Apostolic See with which your Christian community was beneficially united for so many centuries. You are summoned especially by those Saints who in their writings perpetuated and explained with admirable accuracy the teachings of Jesus Christ. (86) We address, then, as brethren all who are separated from Us, using the words of Saint Augustine: “Whether they wish it or not, they are our brethren. They cease to be our brethren only when they stop saying ‘Our Father.'” (In Ps. 32, Enarr. 11, 29: Migne, PL 36.299) (87) “Let us love God our Lord; let us love His Church. Let us love Him as our father and her as our mother, Him as our master and her as His handmaid. For we are the children of His handmaid. This marriage is based on a deep love. No one can offend one of them and be a friend of the other. . . What difference does it make that you have not offended your father, if he punishes offenses against your mother? . . . Therefore, dearly beloved, be all of one mind and remain true to God your father and your mother the Church.” (In Ps. 82, Enarr. 11, 14: Migne, PL 37. 1 140)
From the Apostolic Letter of Pope Leo XIII to the English people (1895)
…And therefore do we exhort you that, uniting your prayer with ours, your great desire may be that God will grant you to welcome your fellow citizens and brethren in the bond of perfect charity. Moreover, it is profitable to implore the help of the Saints of God, the efficacy of whose prayers, especially in such a cause as this, is shown in that pregnant remark of St. Augustine as to St. Stephen: “If holy Stephen had not prayed, the Church today would have had no Paul.” … We therefore humbly call on St. Gregory, whom the English have ever rejoiced to greet as the Apostle of their race, on Augustine his disciple and his messenger, and on those other Saints of God, through whose wonderful virtues and no less wonderful deeds England has merited the title of “Island of the Saints;” on St. Peter and St. George, those special patrons, and above all on Mary, the Holy Mother of God, whom Christ Himself from the Cross left to be the mother of mankind, to whom your kingdom was dedicated by your forefathers under that glorious title ., The Dowry of Mary.” All these with full confidence we call upon these our pleaders before the Throne of God that, renewing the glory of ancient days, He May “fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost” (Rom. xv. 13)
December 2019
The Current features a monthly column designed to articulate and cultivate our rootedness in our Catholic faith. Included here will be reference to current events, teachings, and discussion of our relation to the greater Church.ADVENT LESSONS OF THE POPES
Today Advent begins, the liturgical time which prepares us for Christmas, inviting us to lift our gaze and open our hearts to welcome Jesus. During Advent we do not just live in anticipation of Christmas; we are also called to rekindle the anticipation of the glorious return of Christ – when he will return at the end of time – preparing ourselves, with consistent and courageous choices, for the final encounter with him. We remember Christmas, we await the glorious return of Christ, and also our personal encounter: the day in which the Lord will call. During these four weeks we are called to leave behind a resigned and routine way of life and to go forth, nourishing hope, nourishing dreams for a new future. … To be mindful and to pray: this is how to live the time between now and Christmas. …Advent invites us to a commitment to vigilance, looking beyond ourselves, expanding our mind and heart in order to open ourselves up to the needs of people, of brothers and sisters, and to the desire for a new world. It is the desire of many people tormented by hunger, by injustice and by war. It is the desire of the poor, the weak, the abandoned. This is a favourable time to open our hearts, to ask ourselves concrete questions about how and for whom we expend our lives. (Pope Francis, Angelus of December 2, 2018)
The meaning of the expression “advent” includes that of visitatio, which simply and specifically means “visit”; in this case it is a question of a visit from God: he enters my life and wishes to speak to me. In our daily lives we all experience having little time for the Lord and also little time for ourselves. We end by being absorbed in “doing”. Is it not true that activities often absorb us and that society with its multiple interests monopolizes our attention? Is it not true that we devote a lot of time to entertainment and to various kinds of amusement? At times we get carried away. Advent, this powerful liturgical season that we are beginning, invites us to pause in silence to understand a presence. It is an invitation to understand that the individual events of the day are hints that God is giving us, signs of the attention he has for each one of us. How often does God give us a glimpse of his love! To keep, as it were, an “interior journal” of this love would be a beautiful and salutary task for our life! Advent invites and stimulates us to contemplate the Lord present. Should not the certainty of his presence help us see the world with different eyes? Should it not help us to consider the whole of our life as a “visit”, as a way in which he can come to us and become close to us in every situation? (Pope Benedict XVI, First Vespers of Advent, 2009)
The new liturgical year begins. Every year, in fact, starting from the first Sunday of Advent, the Church, through the cycle of Sundays and feast days, tries to make us aware of God's work of salvation in the history of man, humanity and the world. Precisely by this “adventus”, which means “coming”, God comes to man, and this is a fundamental dimension of our faith. We live our faith, when we are open to God's coming, when we persevere in Advent. (Pope John Paul II, Angelus of December 3, 1978)
The voice of the Baptist still cries in the deserts of humanity today, which are — what are today’s deserts? — closed minds and hardened hearts. And [his voice] causes us to ask ourselves if we are actually following the right path, living a life according to the Gospel. Today, as then, he admonishes us with the words of the Prophet Isaiah: “Prepare the way of the Lord!” (v. 4). It is a pressing invitation to open one’s heart and receive the salvation that God offers ceaselessly, almost obstinately, because he wants us all to be free from the slavery of sin. But the text of the prophet amplifies this voice, portending that “all flesh shall see the salvation of God” (v. 6). And salvation is offered to every man, and every people, without exclusion, to each one of us. None of us can say, “I’m a saint; I’m perfect; I’m already saved”. No. We must always accept this offer of salvation. This is the reason for the Year of Mercy: to go farther on this journey of salvation, this path that Jesus taught us. God wants all of mankind to be saved through Jesus, the one mediator (cf. 1 Tim 2:4-6). (Pope Francis, Sunday, December 6, 2015)
“Every mountain and hill shall be made low” (cf. v. 4), Isaiah again exhorts. The mountains and hills that must be made low are pride, arrogance, insolence. Where there is pride, where there is insolence, where there is arrogance, the Lord cannot enter because that heart is full of pride, of insolence, of arrogance. For this reason, we must allay this pride. We must take on attitudes of meekness and humility, without reproach, to listen, to speak with meekness and thus to prepare for the coming of our Saviour, He who is meek and humble of heart (cf. Mt 11:29). Then we are asked to eliminate all obstacles that we set against our union with the Lord: “the uneven ground shall become level, and the rough places a plain. And the glory of the Lord shall be revealed” — says Isaiah — “and all flesh shall see it together” (40:4-5). These actions, however, must be performed with joy, because they are designed in preparation for the coming of Jesus. At home, when we await the visit of a dear person, we prepare everything with care and gladness. In the same way, we want to prepare ourselves for the coming of the Lord: to await him each day attentively, so as to be filled by his grace when he comes. The Saviour whom we await is able to transform our life with his grace, with the power of the Holy Spirit, with the power of love. The Holy Spirit, in fact, infuses our hearts with God’s love, the inexhaustible source of purification, of new life and freedom. The Virgin Mary fully lived this reality, allowing herself to be ‘baptized’ by the Holy Spirit who inundated her with his power. May she, who prepared for the coming of Christ with the totality of her existence, help us to follow her example and may she guide our steps to the coming Lord. (Pope Francis, Sunday, December 10, 2017)
“Establish your hearts”, Scripture says. How can we do this? How can we strengthen our hearts, already somewhat frail in themselves and rendered even more unstable by the culture in which we are immersed. Help is not lacking; it is the Word of God. In fact, while everything else passes and changes, the Word of the Lord is not transient. If the events of life make us feel bewildered and every certainty seems to crumble, we have a compass to guide us, we have an anchor to prevent us from drifting away. Here the model offered to us is that of the prophets, namely those people whom God called so that they might speak in his name. The prophet finds his joy and strength in the word of God and while humans often search for happiness in ways that prove erroneous, he announces true hope, which does not disappoint because it is founded on the fidelity of God. Every Christian, by virtue of Baptism, has received prophetic dignity. May each one rediscover and nourish it, by listening assiduously to the divine Word. May the Virgin Mary, whom the Gospel calls blessed because she believed in the fulfilment of the words of the Lord, obtain this for us (Lk 1:45). (Pope Benedict XVI, Angelus of Third Sunday of Advent, December 12, 2010)
ADMIRABILE SIGNUM: THE MEANING OF THE CRECHE
POPE FRANCIS'S APOSTOLIC LETTER
The meaning of the crèche elements
Pope Francis reflects on the meaning behind the elements that make up the nativity scene. He begins with the background of “a starry sky wrapped in the darkness and silence of night.” We think of when we have experienced the darkness of night, he says, yet even then, God does not abandon us. “His closeness brings light where there is darkness and shows the way to those dwelling in the shadow of suffering.” The landscape: Francis notes that the landscapes often include ancient ruins or buildings. He explains how these ruins are “the visible sign of fallen humanity, of everything that inevitably falls into ruin, decays and disappoints.” This setting tells us that Jesus has come “to heal and rebuild, to restore the world and our lives to their original splendor.” The shepherds: Turning to the shepherds, he writes that, “unlike so many other people, busy about many things, the shepherds become the first to see the most essential thing of all: the gift of salvation. It is the humble and the poor who greet the event of the Incarnation.” The shepherds respond to God, “who comes to meet us in the Infant Jesus by setting out to meet Him with love, gratitude and awe.” The presence of the poor and the lowly is a reminder that, “God became man for the sake of those who feel most in need of His love and who ask Him to draw near to them.” From the manger, “Jesus proclaims, in a meek yet powerful way, the need for sharing with the poor as the path to a more human and fraternal world in which no one is excluded or marginalized.” Mary and Joseph: In focusing on the figures of Mary and Joseph. he writes: “Mary is a mother who contemplates her child and shows Him to every visitor. In her, we see the Mother of God who does not keep her Son only to herself, but invites everyone to obey His word and to put it into practice. Saint Joseph stands by her side, “protecting the Child and His Mother.” Joseph is the guardian, the just man, who “entrusted himself always to God’s will.” The Infant Jesus: But it is when we place the statue of the Infant Jesus in the manger that the nativity scene comes alive, he notes. “It seems impossible, yet it is true: in Jesus, God was a child, and in this way He wished to reveal the greatness of His love: by smiling and opening His arms to all.” The crèche allows us to see and touch this unique and unparalleled event that changed the course of history, “but it also makes us reflect on how our life is part of God’s own life.” The Three Kings: As the Feast of Epiphany approaches, we focus on the Three Kings in the crèche scene. Their presence reminds us of every Christian’s responsibility to spread the Gospel, Francis says. “The Magi teach us that people can come to Christ by a very long route,” but returning home, they tell others of this amazing encounter with the Messiah, “thus initiating the spread of the Gospel among the nations.”
The memories of standing before the Christmas crèche when we were children should remind us “of our duty to share this same experience with our children and our grandchildren,” says Pope Francis. It does not matter how the nativity scene is arranged, “what matters is that it speaks to our lives.” The Christmas crèche is part of the precious yet demanding process of passing on the faith, he concludes. “Beginning in childhood, and at every stage of our lives, it teaches us to contemplate Jesus, to experience God’s love for us, to feel and believe that God is with us and that we are with Him.”
Read the full apostolic letter.
CRECHE POPUP BOOKS
Prior to the Christmas break, the School library presented its collection of popup books depicting the Nativity scene. We present some photos below.
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