My Calling to be a Benedictine ( Part II )

From Conversion to Vocation
My Calling to be a Benedictine

A Monk ??

My first visit to Saint Vincent Archabbey, the Benedictine monastery that is now my home, was an experience of transformation and growing trust in God. Led by our campus minister I arrived with some other college students on a Friday evening and enjoyed some pizza with the group in the novitiate lounge of the monastery. I had no idea what a monastery was aside from movies and fiction novels. I had no interest in being a part of the stereotype of monastic life I had in my head from movies like Monty Python’s “The Quest for the Holy Grail.” I felt a particular call to share the gift of prayer I had received during my studies in Germany, which I had rephrased in my mind as “evangelization,” and I did not imagine that that was part of the life of a monk. So I had rather low expectations of my first visit to Saint Vincent Archabbey, but I was open and willing to learn.

After a pleasant, social time on arrival, I slept quickly and got up early to join some monks for a time of Eucharistic adoration at 5:30am in a small chapel and then later followed the monks to morning prayer and Mass with the whole monastic community in the Archabbey’s beautiful Basilica. Then after some pleasant encounters with some monks throughout the day, followed by chanted Vespers and dinner, I retired to my guest room in the monastery. I had some time before the evening recreation and so I picked up the small Rule of Saint Benedict that was in my room. Looking at the table of contents my eyes were drawn to the chapter on humility, because it was a Christian virtue I had recently become interested in. Reading the chapter on humility, however, immediately summoned up in my mind all the scary stereotypes of a harsh, inhumane, medieval monasticism that belonged more to the “Dark Ages” than to our “enlightened” modern times. (Side note: I love those passages on humility now that I have learned the deeper meaning and context in which Saint Benedict teaches us!) Suddenly the reality that I was in a monastery came crashing down on me and I wondered what had happened to my life to bring me to this point! I was aghast and started plotting my escape, not wanting to spend another night in such a place. At least I planned to hide in my bed and sleep through everything until our departure the next day.

Catching myself, I took a deep breath and said a prayer: “Jesus, I need your help! I am going to make an act of faith and go to recreation, but you need to give me something to hold on to!” Jesus is faithful. I went to recreation and discovered a cribbage game with three players awaiting a fourth. I sat down across from one of the players who was wearing a t-shirt with the words, “Ich spreche, ich lehre, ich liebe Deutsch,” and when I read it out loud, that monk lit up and engaged me in German for a few sentences. When everyone departed after our cribbage game, I stayed for almost three hours speaking to this monk and sharing with him all the events that had led me to baptism, to discern a vocation and ultimately to Saint Vincent Archabbey. In the course of sharing my journey with him, the grace returned and I was flooded with a spiritual consolation as I saw how actively God had been guiding my life. It broke through my fears and renewed my strength to stay the rest of the weekend. I left Saint Vincent the next day with such a love for the place and the monks that I declared to my spiritual director that I would love to join right away.

God directed my decision

I knew I could not join right away because I had only been baptized for a week! More important for me was the fact that I could not say I ever heard God calling me to priesthood or religious life. I knew my desire for priesthood was strong and I believed my insight to share the gift of prayer (which I had reformulated as “evangelization”) was inspired but I could not say I had heard, in a time of spiritual consolation, God confirming my call.

That confirmation came at World Youth Day in Paris. During our trip to Paris, our group spent time at the parish of Le Trinite where I had the opportunity for an extended time of Eucharistic adoration. As I knelt in the silence and read the Gospel account about the call of the first Apostles, I was inspired to ask Jesus what He wanted from me. I said to Him in my heart, “I want to do whatever you want me to do. Do you want me to become a priest?” As everything became perfectly silent inside of me in great stillness and peace, I believed I heard Him say “Yes.” That filled me with a great joy that stayed with me the rest of the day and the intensity and concreteness of the memory lingered long after that.

At the same time, it was still on my mind that my call was to “evangelization,” and so I had started to abstractly exclude the possibility of a Benedictine vocation despite the powerful first visit I had had to Saint Vincent. I did not understand how Benedictines evangelize (I can write several books on that now!). I still returned for another visit however and on that visit, one of the monks told me about a Franciscan community that was trying to live the charism of Saint Francis more radically and they were devoted to evangelization. That led me to visit the Franciscan Friars of the Renewal (the “CFRs”) in New York City. I spent a week with them and loved my visit. I loved the friars, I loved their radical zeal for the Gospel, I loved their courageous ministry to the poor and their fearless proclamation of the Gospel. I learned many things from them about how to live the faith. They helped me formulate some ideals that have stayed with me for over two decades now. To my surprise, however, that was not God’s plan for my life.

In what I planned as a final act of discernment, I divided up my spring break into several days with the CFRs followed by several days with the Benedictines at Saint Vincent Archabbey. In my days with the CFRs while I watched the postulants receive their habits as they became novices, I tried to picture myself in their gray habits. Despite my best efforts, I kept seeing myself in a black habit instead. Then as I participated in the Mass when the novices made their first vows, I tried to imagine myself kneeling there and making vows with the friars, but I kept seeing myself in the Basilica at Saint Vincent instead. Slowly an inner tension had formed during my visit to the CFRs.

In the discomfort of this inner tension, I was moved to make an act of surrender and I told the Lord that I wanted to do whatever He wanted me to do: “If you want me to go to Saint Vincent, I will go to Saint Vincent.” At that moment I was flooded with peace and all the tension was resolved. That communicated a clear message to me in spite of my preference to become a CFR at that point. But the spiritual consolation in that prayer of surrender moved me deeply and my mind quickly embraced the idea of becoming a Benedict at Saint Vincent Archabbey. A last vestige of my stubborn self-will pondered asking for the name “Francis”, but my surrender was complete when I opened to a Benedictine name and quickly remembered the name, “Boniface.” I had learned about St. Boniface during my time in Germany and remembered that he was a missionary Benedictine monk and the Apostle to Germany.

Following my visit to the CFRs I spent a few days at Saint Vincent and told the Abbot about my desire to enter the monastery. He was surprised, because I was still so newly baptized (I was Catholic for only one year at that point) and he wisely put a damper on my zeal saying that he would discuss it with the Council of Seniors. Even at that, I was not discouraged. In fact, it was a further confirmation for me because I discovered in that experience that I actually had total trust in whatever the Abbot, under consultation with the community, would discern was God’s will for me. There was a grace of obedience at work in my heart in that experience and I was already anticipating the way that God would work in my life through my Abbot. In the end, the community decided to accept me, as an exception to the general rule, only 15 months after Baptism. I entered the monastery on July 1, 1998 and I received the habit and the name Boniface a few days later.

Why a Benedictine?

In this article, I set out to explain my personal call to the Benedictine life. I have described the steps to becoming Catholic and discerning my call to Saint Vincent Archabbey, but I have revealed little about the Benedictine charism or why I believe that this is the charism I was called to embody and live out for the rest of my life. Although it sounds trite, I can say that I became a Benedictine at Saint Vincent Archabbey because I believe God called me to that. I did not become a Benedictine because we have a college or a seminary or a large community or regular liturgical prayer or a beautiful Basilica. I had some organic, human connections that brought me to the community and I believe that in prayer God called me to join that community and give my life to Him there.

As a novice I could not have described in detail what drew me to the Benedictine community at Saint Vincent Archabbey, other than prayer and the grace of God. After twenty years in the community, however, I can now see more clearly why God called me here. The initial desire that rose up in my heart is indeed the one that was able to unfold at Saint Vincent in the most beautiful way, namely “to share the gift of prayer.” Although I had translated that into “evangelization” and I have found many opportunities to evangelize, ultimately my desire was always to share the gift of prayer. I believe that was also God’s desire for me and that is why He brought me to Saint Vincent Archabbey. As a Benedictine monk in a very large and active monastery I have had abundant opportunities to learn prayer and share prayer, especially through teaching and spiritual direction.

The Benedictine life is oriented towards learning to pray. St. Benedict gives the main criterion for monastic life: “The concern must be whether the novice truly seeks God…” (RB 58:7) Fundamentally, to learn to pray is to truly seek God. The monk develops a living, personal relationship with our God who is Himself personal, in fact tri-Personal. That relationship, which is the basis for everything else, stretches across time into every moment of the monk’s life. This constant loving awareness of the presence of God could be seen as the principal theme of the Rule of Saint Benedict: “We believe that the divine presence is everywhere…” (RB 19:1). The rest of the rule arranges the life of the monk to become more responsive to God’s presence in everything he does.

In other words, the monk learns how to do everything in relationship with God. He learns how to turn his life into constant prayer. That begins with concrete prayer times as Saint Benedict makes clear in the next verse of the Rule, “But beyond the least doubt we should believe this to be especially true when we celebrate the divine office” (RB 19:2). The divine office (the liturgy of the hours) is the heartbeat of every monastery. Additionally, Saint Benedict prescribed long periods of time (up to four hours a day, as it is still practiced in more contemplative monasteries) to the practice of prayerful reading called “lectio divina.” The liturgy, lectio divina and the monastic culture of scheduled activities bracketed by prayer are the primary means for growing in prayer.

Additionally, there is a special apostolic emphasis on hospitality. This comes from the unique Benedictine vow of stability. Stability leads to the sanctification of a place and the inevitable draw for guests to experience that holy place and its praying monastic community. Saint Benedict comments in the Rule that monasteries are never without guests (RB 53:16). Furthermore, the guests at monasteries are generally those who want to share in the grace of the monastery and so we call them retreatants. The natural ministry to retreatants is teaching them to pray as a group through retreat conferences and individually through spiritual direction.

For these reasons, teaching prayer became part and parcel of my life at Saint Vincent Archabbey. As my monastic life developed, this ministry extended beyond the walls of Saint Vincent, and I began to offer retreats and spiritual direction in more diverse places and for a wide variety of people. The most recent development in my monastic journey has been to write books on spiritual direction and personal prayer and to offer spiritual direction formation for a wide range of people through our Seminary’s Institute for Ministry Formation.

I did not understand everything that God was calling me to when He drew me, through prayer, to the Benedictine monastery of Saint Vincent Archabbey, but what I have discovered and lived out has been more fulfilling than I ever dreamed possible. I am deeply grateful for my Benedictine vocation.

Fr Boniface Hicks OSB

My Calling to be a Benedictine

From Conversion to Vocation
My Calling to be a Benedictine

By Fr. Boniface Hicks OSB

A principal theme in my own faith journey is that God writes straight with crooked lines. A more eloquent way to say it would be that every calling is as unique as each individual. Another important interpretive tool is knowing that life is lived forward and understood backward. With these points in mind, I can say that I believe whole-heartedly that my life as a Benedictine monk is exactly where God wants me to be. At the same time, I can say that the more I live out this vocation the more I understand why this is where He wants me.

I was raised in a very loving and moral home, but without any religious practice. The influences of society and public education steadily led me to a scientific atheist mindset that was fortunately not well fortified. It was slowly whittled down by the witness of friends in college who were in the honors program and scientific disciplines but also attended Mass regularly. Then the real journey began for me when an evangelical man came up to me on my college campus and invited me to study the Bible with him one on one. He was a total stranger to me and, to be honest I was quite disinterested and dismissive of him in my thoughts, but when he finally asked me, after a lengthy introduction, whether I would meet with him for a Bible study, I agreed. He was a real believer and the humble, authentic witness of his relationship with God delivered the Truth through my defenses. After nine months of meetings we covered the book of Genesis through the story of Abraham before moving to the Gospel of John. After I read the Prologue of John I became a Christian. I believed that God was real and the Bible was true and I started going to Mass on Sundays.

Six months later I went to Germany for a study abroad. By that time I was meeting daily for Bible study and my life was slowly transformed as I took in the Word of God and that Word brought deeper peace to my heart. Our daily Bible study was structured like a shared lectio divina with a short reading from a passage, time for personal reflection, which we wrote down and then read to each other, and then a time of spontaneous, vocal prayer. I was receiving a lot from the Word and from these wholesome, upbuilding times of shared prayer. There was still some resistance in me, however, that emerged and I planned my trip to Germany. I thought of taking a break from all the Christian stuff I was doing, growing my hair out again, and taking advantage of the lower legal age for alcohol consumption. The man I was studying the Bible with was praying for me, however, and with some divine inspiration he said to me one morning that he wanted to send me to Germany as a missionary. I was concerned and a little afraid of that idea, but I surrendered, trusted and prayed about it. My experience in Germany was life-changing and set the stage for my vocation.

I still had some resistance when I got on the plane and formulated the thought that if God wanted me to be a missionary He could let me know. When I landed on a Saturday morning, I was met by some evangelicals from the same Bible study movement as I had been part of. I understood that they were going to take me to the train so I could continue on my way to the University in Marburg. Instead they took me to their home, fed me and visited with me. When I finally intervened and asked about getting to the train, they decided to call the University first to make sure someone would be there to meet me, but no one answered. They urged me to stay with them for the weekend lest I be stuck in a hotel in Marburg. After reluctantly agreeing, they asked if I would be willing to give my life testimony at their worship service the next day. Again I agreed reluctantly and so my second day in Germany I gave witness to God’s work in my life, in German, at a worship service. After the initial shock wore off from the unexpected change in plans, I had a beautiful weekend. God had averted my plans to drift from my Christian faith.

The real breakthrough came a few weeks later, however. After an initial language course that was easy for me, I began taking German graduate-level classes in Math and Computer Science. I was overwhelmed by school for the first time in my life. For the first time in my life I turned to God out of my weakness. I prayed for help. He intervened in miraculous ways and provided for my needs. In the wake of that, something happened one morning during my prayer time. I suddenly felt that He was close to me. A felt peace and a presence and the rest of the world became very distant. I realized that I could talk to Him and also listen for Him in my heart. The thoughts that came to me had a strangely different quality as they emerged from an interior quiet that was tangibly different from my normal experience. I felt profound love and reassurance. I was also challenged as I asked Him if there was anything in my life I needed to change. Even then, however, I knew I could tell Him that I wouldn’t be able to change that on my own and I would need His help. After that experience, I started turning to God for the smallest things—from asking which way to walk to class that day to asking which meat I should buy for dinner.

Immediately after this initial encounter with God in prayer, I realized how amazing it was that I could have such a personal relationship with Him and I spontaneously thought that it would be worth dedicating my life to sharing this gift with others. That was the kernel of my vocation—the desire to share the gift of prayer.

The Growth of a Vocation

The kernel of my vocation was in my initial experience of a personal encounter with God in prayer. In retrospect I can apply the teaching of St. Ignatius of Loyola to that experience and say that it was my first experience of spiritual consolation. In the experience of inner quiet and the presence of God that lifted me above every created thing, I was able to hear truth in my heart that I trusted and followed. In the weeks that followed that initial experience, I explored the contours of my inner experience of God, trying to understand what was necessary to be sure it was God speaking to me through the veil of faith. When I finally discovered the teaching of St. Ignatius many years later, it perfectly described what I had been trying to grasp in those initial weeks of my experience of God in prayer while I was studying in Germany.

During that grace-filled time of my life, I developed a real desire to dedicate my life to sharing the gift of prayer. So early in my Christian journey, I did not have adequate categories or concepts to work with, however. After all, I was not even baptized yet. My initial thought was to become a priest, because I knew priests dedicated their lives to sharing prayer. To demonstrate how strong my conviction was, I was not deterred in the least by the sacrifices that would entail. That felt very secondary to me at that point.

When I returned from Germany, however, my prayer life diminished. Combined with some moral lapses and the busyness of my last year of college pushed my vocation farther from my mind. In retrospect when I look at that period in my life I feel the ache of the words of Jesus in the Book of Revelation, “But I have this against you, that you have abandoned the love you had at first. Remember then from what you have fallen, repent and do the works you did at first” (Rev 2:4-5). The good news is that I started RCIA at that time and began my formal journey into the Catholic Church. I had also continued with Bible study was becoming more involved in the evangelical group that promoted those one-on-one Bible studies.

Fortunately, various factors led to a renewal of my vocation. One of those factors was when the two paths I had been walking in parallel finally turned into a crossroads. My Christian journey had begun and developed through a Bible study with an evangelical group at Penn State. My religious practice had developed through attending Catholic Mass and preparing to receive the Sacraments of initiation. On the morning of Holy Thursday, after several attempts to help me see that I could not continue on these two paths in parallel indefinitely, the man I was studying the Bible with helped me to see that if I was planning to be baptized Catholic, I needed to commit myself to ministry in the Catholic Church. Otherwise I could continue with ministry in the Bible fellowship.

I did not want to break from either path. I was driven to my knees and spent the day in prayer. At one point, while I was praying before the Lord in the Tabernacle, I asked Him what I should do and I saw the flame of the sanctuary lamp flare up slightly. The words that came with it were, “I want you to fan the flame of my Church.” From that point, things fell into place as I started to discover that attending Mass for two years without receiving Communion had developed quite a hunger in me for the Sacraments. So, on Holy Thursday, two days before receiving the Sacraments of initiation, I made a decision in my heart to give my life to God for service in the Catholic Church, whatever that might look like.

The campus minister, who was a Benedictine priest from Saint Vincent Archabbey, invited me to join him and some other students on the weekend after Easter for a vocation retreat at the Archabbey. I had no idea what a monk was, but the stereotype in my mind made me dismiss the idea of a monastic vocation, because I felt so drawn to share faith with people, not just to hide away and pray. At the same time, I thought a weekend retreat would be fulfilling and I am always open to learn. In fact, it turned out to be a profound experience.

( To be continued )

Liberating Message of the Gospel of Life

8th WORLD YOUTH DAY
Excerpts from a HOMILY OF Pope Saint JOHN PAUL II
Sunday, 15 August 1993

Beloved Young People and Dear Friends in Christ,

1 Today the Church finds herself, with Mary, on the threshold of the house of Zechariah in Ain–Karim. With new life stirring within her, the Virgin of Nazareth hastened there, immediately after the Fiat of the Annunciation, to be of help to her cousin Elizabeth.

2 The Eighth “World Youth Day” is a celebration of Life. This gathering has been the occasion of a serious reflection on the words of Jesus Christ: “I came that they may have life, and have it abundantly” (Io 10,10). Young people from every corner of the world, in ardent prayer you have opened your hearts to the truth of Christ’s promise of new Life. Through the Sacraments, especially Penance and the Eucharist, and by means of the unity and friendship created among so many, you have had a real and transforming experience of the new Life which only Christ can give.

You, young pilgrims, have also shown that you understand that Christ’s gift of Life is not for you alone. You have become more conscious of your vocation and mission in the Church and in the world. For me, our meeting has been a deep and moving experience of your faith in Christ, and I make my own the words of Saint Paul: “I have great confidence in you, I have great pride in you; I am filled with encouragement, I am overflowing with joy” (2Cor 7,4). These are not words of empty praise. I am confident that you have grasped the scale of the challenge that lies before you, and that you will have the wisdom and courage to meet that challenge. So much depends on you.

3 This marvelous world – so loved by the Father that he sent his only Son for its salvation (Cfr. Io 3,17) – is the theater of a never – ending battle being waged for our dignity and identity as free, spiritual beings. This struggle parallels the apocalyptic combat described in the First Reading of this Mass. Death battles against Life: a “culture of death” seeks to impose itself on our desire to live, and live to the full. There are those who reject the light of life, preferring “the fruitless works of darkness” (Eph 5,11).

4 Dear Friends, this gathering in Denver on the theme of Life should lead us to a deeper awareness of the internal contradiction present in a part of the culture of the modern “metropolis”.

When the Founding Fathers of this great nation enshrined certain inalienable rights in the Constitution – and something similar exists in many countries and in many International Declarations – they did so because they recognized the existence of a “law” – a series of rights and duties – engraved by the Creator on each person’s heart and conscience.

5 Young pilgrims, Christ needs you to enlighten the world and to show it the “path to life” (Ps 16,11). The challenge is to make the Church’s “yes” to Life concrete and effective. The struggle will be long, and it needs each one of you. Place your intelligence, your talents, your enthusiasm, your compassion and your fortitude at the service of life!

Have no fear. The outcome of the battle for Life is already decided, even though the struggle goes on against great odds and with much suffering. This certainty is what the Second Reading declares: ” Christ is now raised from the dead, the first fruits of those who have fallen asleep. …so in Christ all will come to life again” ( 1Cor 15,20-22). The paradox of the Christian message is this: Christ – the Head – has already conquered sin and death. Christ in his Body – the pilgrim People of God – continually suffers the onslaught of the Evil One and all the evil which sinful humanity is capable of.

6 At this stage of history, the liberating message of the Gospel of Life has been put into your hands. And the mission of proclaiming it to the ends of the earth is now passing to your generation. Like the great Apostle Paul, you too must feel the full urgency of the task: “Woe to me if I do not evangelize” (1Cor 9,16). Woe to you if you do not succeed in defending life.

The Church needs your energies, your enthusiasm, your youthful ideals, in order to make the Gospel of Life penetrate the fabric of society, transforming people’s hearts and the structures of society in order to create a civilization of true justice and love. Now more than ever, in a world that is often without light and without the courage of noble ideals, people need the fresh, vital spirituality of the Gospel.

Do not be afraid to go out on the streets and into public places, like the first Apostles who preached Christ and the Good News of salvation in the squares of cities, towns and villages. This is no time to be ashamed of the Gospel (Cfr. Rom 1,16). It is the time to preach it from the rooftops (Cfr. Matth 10,27). Do not be afraid to break out of comfortable and routine modes of living, in order to take up the challenge of making Christ known in the modern “metropolis”. It is you who must “go out into the byroads” ( Matth 22,9) and invite everyone you meet to the banquet which God has prepared for his people. The Gospel must not be kept hidden because of fear or indifference. It was never meant to be hidden away in private. It has to be put on a stand so that people may see its light and give praise to our heavenly Father.

7 At her Assumption, Mary was “taken up to Life” – body and soul. She is already a part of “the first fruits” (1Cor 15,20) of our Savior’s redemptive Death and Resurrection. The Son took his human life from her; in return he gave her the fullness of communion in Divine Life. She is the only other being in whom the mystery has already been completely accomplished.

In Mary the final victory of Life over death is already a reality. And, as the Second Vatican Council teaches: “In the most holy Virgin the Church has already reached the perfection whereby she exists without spot or wrinkle” (Lumen gentium, 65). In and through the Church we too have hope of “an inheritance which is imperishable, undefiled, and unfading, kept in heaven for us” (Cfr. 1Petr 1,4).

We are all witnesses of this.

These young people now know that Life is more powerful than the forces of death; they know that the Truth is more powerful than darkness; that Love is stronger than death (Cfr. Cant 8,6).

Your spirit rejoices, O Mary, and our spirit rejoices with you because the Mighty One has done great things for you and for us, – for all these young people gathered here in Denver, for all of us, for all the young people of the world, for all the young people, this generation, the future generation. The Mighty One has done great things for you, Mary, and for us. For you and for us, for us with you. The Mighty One – and holy is his name!
His mercy is from age to age.

We rejoice, Mary, we rejoice with you, Virgin assumed into heaven.
The Lord has done great things for you! The Lord has done great things for us! Alleluia. Amen.

Excerpts from a HOMILY OF Pope Saint JOHN PAUL II

The Baptism of the Lord

The Mystery of the Lord’s Baptism

The Gospel tells us that the Lord went to the Jordan River to be baptized and that he wished to consecrate himself in the river by signs from heaven. Reason demands that this feast of the Lord’s baptism, which I think could be called the feast of his birthday, should follow soon after the Lord’s birthday, during the same season, even though many years intervened between the two events.

At Christmas he was born a man; today he is reborn sacramentally. Then he was born from the Virgin; today he is born in mystery. When he was born a man, his mother Mary held him close to her heart; when he is born in mystery, God the Father embraces him with his voice when he says: This is my beloved Son in whom I am well pleased: listen to him. The mother caresses the tender baby on her lap; the Father serves his Son by his loving testimony. The mother holds the child for the Magi to adore; the Father reveals that his Son is to be worshipped by all the nations.

That is why the Lord Jesus went to the river for baptism; that is why he wanted his holy body to be washed with Jordan’s water. Someone might ask, “Why would a holy man desire baptism?” Listen to the answer: Christ is baptized, not to be made holy by the water, but to make the water holy, and by his cleansing to purify the waters which he touched. For the consecration of Christ involves a more significant consecration of the water.

For when the Saviour is washed, all water for our baptism is made clean, purified at its source for the dispensing of baptismal grace to the people of future ages. Christ is the first to be baptized, then, so that Christians will follow after him with confidence.

From a sermon by St Maximus of Turin

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The Baptism of Christ

Christ is bathed in light. Let us also be bathed in light.
Christ is baptized. Let us also go down with him, and rise with him

John is baptizing when Jesus draws near. Perhaps he comes to sanctify his baptizer; certainly he comes to bury sinful humanity in the waters. He comes to sanctify the Jordan for our sake and in readiness for us; he who is spirit and flesh comes to begin a new creation through the Spirit and water.

The Baptist protests; Jesus insists. Then John says: I ought to be baptized by you. He is the lamp in the presence of the sun, the voice in the presence of the Word, the friend in the presence of the Bridegroom, the greatest of all born of woman in the presence of the firstborn of all creation, the one who leapt in his mother’s womb in the presence of him who was adored in the womb, the forerunner and future forerunner in the presence of him who has already come and is to come again. I ought to be baptized by you: we should also add, “and for you,” for John is to be baptized in blood, washed clean like Peter, not only by the washing of his feet.

Jesus rises from the waters; the world rises with him. The heavens, like Paradise with its flaming sword, closed by Adam for himself and his descendants, are rent open. The Spirit comes to him as to an equal, bearing witness to his Godhead. A voice bears witness to him from heaven, his place of origin. The Spirit descends in bodily form like the dove that so long ago announced the ending of the flood and so gives honour to the body that is one with God.

Today let us do honour to Christ’s baptism and celebrate this feast in holiness. Be cleansed entirely and continue to be cleansed. Nothing gives such pleasure to God as the conversion and salvation of men, for whom his every word and every revelation exist.

He wants you to become a living force for all mankind, lights shining in the world. You are to be radiant lights as you stand beside Christ, the great light, bathed in the glory of him who is the light of heaven. You are to enjoy more and more the pure and dazzling light of the Trinity, as now you have received – though not in its fullness – a ray of its splendour, proceeding from the one God, in Christ Jesus our Lord, to whom be glory and power for ever and ever. Amen.

From a sermon by Saint Gregory Nazianzen

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the Epiphany of the Lord

on the Lord’s Birthday

Great is this day’s solemn feast of the Lord’s birth dearly beloved. But the short day requires me to shorten my sermon. What wonder if we make our word short, when God the Father has made his Word short. ‘From everlasting to everlasting’ says the prophet, you are God and see he has become an infant a day old.

Why was it necessary that the Lord of majesty so empty himself, so humble himself, so abbreviate himself. Was it not that you might do likewise ? Already he is crying out by his example what later he will proclaim by his words: ‘Learn from me for i am meek and humble of heart.

Consequently i beg and earnestly entreat you not to allow so precious a model to be shown you in vain but be conformed to it and renewed in the spirit of your minds. Be zealous for humility which is the foundation and guardian of the virtues. Pursue it for it alone can save your souls.

What are you afraid of human beings ? He comes not to judge but to save the earth. Do not flee. Do not fear. He is seeking not to punish but to save. He became a little child. The virgin mother wraps his tender limbs in swaddling clothes. Will you realize from this that he has not come to destroy but to save you not bind but to set you free.

Great are the works of the Lord says the prophet. ( Ps 111.110:2 ) Great are all his works. Three of his works proclaim his wonderful dealings with us: our primal creation, our present redemption and our future glorification. How each of this proclaims the greatness of your works o Lord!

Recognize your dignity O human being, recognize the glory of human constitution ! Along with the world you have a body. But you have something more sublime as well. Bound together and united within you are flesh and soul, one of them formed and the other ‘breathed in’. From the soul comes beauty, from the soul comes growth, from the soul clarity of vision and the sound of the voice. Divine love is what this union commends to me. Divine love is what i see written on the very page of my creation.

From the Sermons of St. Bernard of Clairvaux, Abbot

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Catechesis by Pope St John Paul II on the Epiphany

” 1. On the feast of the Epiphany we read the passage from the Gospel of St Matthew which describes the arrival of some Magi from the East at Bethlehem: “Going into the house they saw the child with Mary his mother, and they fell down and worshipped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.” (Mt 2:11-12).

We have already spoken once here, of the shepherds who found the baby, the born Son of God, lying in a manger (Lk 2:16).

Today we return once more to those characters who, according to tradition, were three in number: the Magi Kings. St Matthew’s concise text renders very well what is part of the very substance of man’s meeting with God: “they fell down and worshipped him”. Man meets God in the act of veneration, of worship, of cult. It is useful to note that the word “cult” (cultus) is closely related to the term “culture”. Admiration, veneration for what is divine, for what raises man on high, belongs to the very substance of human culture, of the various cultures. A second element of man’s meeting with God, highlighted by the Gospel, is contained in the words: “opening their treasures, they offered him gifts … “. In these words, St Matthew indicates a factor that deeply characterizes the very substance of religion, understood both as knowledge and meeting. A merely abstract concept of God does not constitute, does not yet form this substance.

Man gets to know God by meeting him, and vice versa he meets him in the act of getting to know him. He meets God when he opens up to him with the interior gift of his human “ego”, to accept God’s Gift and reciprocate it.

The Magi Kings, at the moment when they present themselves before the Child in his mother’s arms, accept in the light of the Epiphany the Gift of God Incarnate, his ineffable dedication to man in the mystery of the Incarnation. At the same time, “opening their treasures, they offered him gifts”; it is a question of the concrete gifts of which the evangelist speaks, but above all they open themselves up to him, with the interior gift of their own heart. And this is the real treasure they offer, of which the gold, incense and myrrh are only an exterior expression. The fruit of the Epiphany consists in this gift: they recognize God and they meet him.

2, When I meditate in this way, together with you gathered here, on those words of the Gospel of Matthew, there come into my mind the texts of the Constitution Lumen Gentium which speak of the universality of the Church. The day of the Epiphany is the feast of the universality of the Church, of her universal mission. Well, we read in the Council: “The one People of God is accordingly present in all the nations of the earth, since its citizens, who are taken from all nations, are of a kingdom whose nature is not earthly but heavenly. All the faithful scattered throughout the world are in communion with each other in the Holy Spirit so that ‘he who dwells in Rome knows those in most distant parts to be his members’ (n. 9).

Since the kingdom of Christ is not of this world (cf. Jn 18:36), the Church or People of God which establishes this Kingdom does not take away anything from the temporal welfare of any people. Rather, she fosters and takes to herself, in so far as they are good, the abilities, the resources and customs of peoples. In so taking them to herself she purifies, strengthens and elevates them. The Church indeed is mindful that she must work with that king to whom the nations were given for an inheritance (cf. Ps 2:8) and to whose city gifts are brought (cf.. Ps 71 [72] :10; Is 60:4-7; Rev 21:24). This character of universality which adorns the People of God is a gift from the Lord himself whereby the Catholic ceaselessly and efficaciously seeks for the return of all humanity and all its goods under Christ the Head in the unity of his Spirit. “In virtue of this catholicity each part contributes its own gifts to other parts and to the whole Church, so that the whole and each of the parts are strengthened by the common sharing of all things and by the common effort to fullness in unity. Hence it is that the People of God is… an assembly of various peoples … ” (Lumen Gentium, 13).

Here we have before our eyes the same image present in the Gospel of St Matthew read at Epiphany; only it is far more developed. The same Christ who in Bethlehem, as a Child, accepted the gifts of the Magi Kings, is still the One to whom men and whole Peoples “open their treasures”. The gifts of the human spirit, in the act of this opening before God Incarnate, take on a special value, become the treasures of various cultures, the spiritual riches of Peoples and Nations, the common heritage of the whole of mankind. This heritage is formed and grows continually through that “exchange of gifts”, of which the constitution Lumen Gentium speaks. He is the centre of that exchange; the same one who accepted the gifts of the Magi Kings. He himself, who is the visible and incarnate Gift, causes the opening of souls and that exchange of gifts from which live not only individuals, but also peoples, nations, and the whole of mankind.

3. The whole preceding meditation is to some extent an introduction and preface to what I want to say now.

Tomorrow I am to undertake, with the grace of God, a journey to Mexico, the first of my pontificate. I wish here to follow the great Pope Paul and continue the tradition he began. I am going to Mexico, to Puebla, on the occasion of the Episcopal Conference of Latin America, which is beginning its work on Saturday next with the eucharistic concelebration in the Sanctuary of Our Lady of Guadalupe. Today, already, I express my gratitude, both to the representatives of the Episcopate for the invitation addressed to me, and to the representatives of the Mexican Authorities, particularly the President of that Republic for his favourable attitude to this journey, which makes it possible for me to carry out such an important pastoral duty.

I am referring at this moment to the liturgy of the feast of the Epiphany as well as to the words of the Constitution Lumen Gentium, which enable all of us to cast a glance at those particular gifts which the people and the Church that is in Mexico have contributed and continue to contribute to the common treasure of mankind and of the Church.

Who has not at least heard of the splendours of ancient Mexico? Of its art, its knowledge in the field of astronomy, its pyramids and its temples, in which its aspiration to the divine, though imperfect and still non-illuminated, was expressed?

And what are we to say of the cathedrals and churches, the palaces and city councils, built in Mexico and by Mexican artisans after its Christianization? These buildings are an eloquent expression of the marvellous symbiosis that the Mexican people has been able to operate between the best elements of its past and those of its Christian future which it was then entering.

But Mexico has made great progress also in the most recent period. Alongside the famous constructions in the so-called colonial style, today there are the skyscrapers, large streets, impressive public buildings, and industrial plants of modern Mexico. But—and here is another of its merits—in the midst of the modern political, technical, and civil progress, the Mexican soul shows clearly that it wishes to be and to remain Christian: even in his typical popular music, the Mexican sings also of his eternal nostalgia for God and his devotion to the Blessed Virgin. And in difficult times of the past, now fortunately over, the Mexican showed not only good religious sentiments but remarkable and in fact, sometimes, heroic fortitude and staunchness of faith, as many people will still remember.

I am convinced that, in the presence of Christ and his Mother, it will be possible to realize again that “opening and exchange of gifts” to which the Episcopate of Latin America, I myself, and the whole Church, attach such great hopes for the future.

4. Let us return once more to St Matthew’s description. The Gospel says that that “opening of gifts” of the Magi Kings in Bethlehem was realized in the presence of the Child and his Mother.

Let us add that this situation continues to be repeated in just this way. Does not the history of Mexico and the history of the Church in that land, prove it? Going there, I rejoice particularly in the fact that I will find myself in the footsteps of so many pilgrims, who go from the whole of America, especially Latin America, to the Sanctuary of the Mother of God at Guadalupe.

I myself come from a land and a nation whose heart beats in the great Marian sanctuaries, especially in the sanctuary of Jasna Gora, I would like to repeat once more, as on the day of the inauguration of the pontificate, the words of the greatest Polish poet: “Holy Virgin, who defend bright Czestochowa, and shine forth in the Pointed Gate … “

This enables me to understand the people, the peoples, the Church, the continent, whose heart beats in the Sanctuary of the Mother of God at Guadalupe.

I hope too that this will open the way for me to the heart of that Church.”

From a General Audience, Wednesday 24 January 1979

Christmas in Nazareth

The Example of Nazareth

The home of Nazareth is the school where we begin to understand the life of Jesus – the school of the Gospel. The first lesson we learn here is to look, to listen, to meditate and penetrate the meaning – at once so deep and so mysterious – of this very simple, very humble and very beautiful manifestation of the Son of God. Perhaps we learn, even imperceptibly, the lesson of imitation.

Here we learn the method which will permit us to understand who Christ is. Here above all is made clear the importance of taking into account the general picture of his life among us, with its varied background of place, of time, of customs, of language, of religious practices – in fact, everything Jesus made use of to reveal himself to the world. Here everything is eloquent, all has a meaning.

Here, in this school, one learns why it is necessary to have a spiritual rule of life, if one wishes to follow the teaching of the Gospel and become a disciple of Christ. How gladly would I become a child again, and go to school once more in this humble and sublime school of Nazareth: close to Mary, I wish I could make a fresh start at learning the true science of life and the higher wisdom of divine truths. But I am only a passing pilgrim. I must renounce this desire to pursue in this home my still incomplete education in the understanding of the Gospel. I will not go on my way however without having gathered – hurriedly, it is true, and as if wanting to escape notice – some brief lessons from Nazareth.

First, then, a lesson of silence. May esteem for silence, that admirable and indispensable condition of mind, revive in us, besieged as we are by so many uplifted voices, the general noise and uproar, in our seething and over-sensitized modern life.

May the silence of Nazareth teach us recollection, inwardness, the disposition to listen to good inspirations and the teachings of true masters. May it teach us the need for and the value of preparation, of study, of meditation, of personal inner life, of the prayer which God alone sees in secret.

Next, there is a lesson on family life. May Nazareth teach us what family life is, its communion of love, its austere and simple beauty, and its sacred and inviolable character. Let us learn from Nazareth that the formation received at home is gentle and irreplaceable. Let us learn the prime importance of the role of the family in the social order.

Finally, there is a lesson of work. Nazareth, home of the ‘Carpenter’s Son’, in you I would choose to understand and proclaim the severe and redeeming law of human work; here I would restore the awareness of the nobility of work; and reaffirm that work cannot be an end in itself, but that its freedom and its excellence derive, over and above its economic worth, from the value of those for whose sake it is undertaken. And here at Nazareth, to conclude, I want to greet all those who work in the world, holding up to them their great pattern, their brother who is God. He is the prophet of all their just causes, Christ our Lord.

From an address given at Nazareth by Pope Saint Paul VI

on the Eve of the Lord’s Birth

You who are earth born and you who are mortal hear this ! You who are in the dust awake and sing praise. A physician is coming to the sick, a redeemer to those who have been sold, a path to wanderers and life to the dead. ( Is 26:19 ) Yes one is coming who will cast all our sins into the depths of the sea, who will heal all our diseases who will carry us back to the source of our original worth. Great is the might but more wonderful is the mercy in that the One who could help us willed to come to our assistance! Today Scripture says you shall know that the Lord will come.

If we were in the house not made with hands, eternal in the heavens, where no foe enters we would have nothing to fear. ( Heb 9:11-12 ) As it is we are exposed to the three malign and powerful winds: the flesh, the devil and the world. These attempt to extinguish the enlightened conscience by blowing evil desires and illicit impulses into our hearts spinning you around so suddenly that you scarcely know where you are going. Therefore the soul must be sheltered by both pair of hands for fear that what has already been lighted may be extinguished. We must choose to burn rather then to give way. We must never forget the interests of our souls and we should make this the chief occupation of our hearts.

So then once our loins are thus girded and our lamps are burning, we must keep watch by night over the flock of our thoughts and actions. ( Lk 2:8 ) Then whether the Lord comes in the first watch or in the second or in the third he will find us prepared. The first watch is uprightness of action – trying to bring your whole life into line with the Rule you have vowed. The second is purity of intention. Whatever you do you should do for God’s sake. The third is the safeguarding of unity so that situated as you are in a community, you put what others want before what you want. We are building up our faith so that if we cannot see the wonders reserved for us, we can at least contemplate something of the wonders that have been done for us on earth.

Well then, I know how great is the tribulation you endure for Christ. If only your consolation through him may be great. To offer you worldly consolation I neither wish nor am I allowed. ( 2 Cor 1 5-6 ) Consolation of that kind is cheap and does no good and we must fear even more that it is a hindrance to true and salutary consolation. The One who is the delight and glory of the angels has himself become the salvation and consolation.

As we are about to celebrate the ineffable mystery of the Lord’s birth, we are rightly bidden to be prepared in all holiness. The Holy of holies is present; present is the one who said ‘Be holy for I the Lord your God am holy’. This is the right time then for perfect holiness to be pointed out to you – an inner washing is enjoined on us, a spiritual purifying is required. As the Lord says, Blessed are the pure in heart for they shall see God. For this we live to this have we been called, for this day has today dawned upon us.

Once it was night when no one could work. It was night throughout the whole world before the rising of the true light before the birth of Christ. It was night for every single one of us before our conversion and inner rebirth. Were not the deepest night and the thickest darkness upon the whole face of the earth when long ago our ancestors worshiped counterfeit gods? Those who sleep, sleep at night says the Apostle and those who are drunk are drunk at night.

And this is how you once were but you have been awakened and you have been made holy ( 1 Cor 6:11 ) if indeed you are children of the light. The herald of the day then is also the one who cries out, be sober, be vigilant. The night is far gone the day is near. Let us cast off the world of darkness and put on the armor of light ! ( John 12:32 ) He is drawing all things to himself , he who is over all, God Blessed forever. Amen.

From the Sermons of St. Bernard of Clairvaux, Abbot

Advent “O Judah O Jerusalem”

‘O Judah and Jerusalem fear not.’ We are addressing true Jews, Jews not in letter but in spirit, Abraham’s offspring, whose promised increase we see realized ( Gal3:29 ). Not the children of the flesh but the children of promise are counted as offspring.

Fear not true confessors, you who confess the Lord not only with your mouths but just as much with all and every part of you! True confession is when all your works are God’s works and confess him. Let them however confess with a twofold confession, so that you are clothed with double garments – that is with confession of your sins and confession of divine praise. Then will you be true Jews, if your whole life confesses that you are sinners deserving of far greater punishments but that God is supremely good and exchanges the eternal punishments you have deserved for these light and transitory ones.

As for you be true Jews; be the true Jerusalem so that you may no longer fear anything. Jerusalem is the vision of peace – vision, not possession – to whose borders – the Lord has brought peace. If therefore you do not have peace – or indeed because in this world you cannot have perfect peace – at least look at it, ponder it, consider it and long for it. Let the eyes of your heart ( Eph1:18 ) be turned toward it and your intention be turned toward peace so that everything you do you do out of longing for this peace which surpasses all understanding, that being reconciled you may have peace with God.

And so Judah and Jerusalem, fear not if you cannot yet attain the perfection you are longing for. Let your humbleness of your confession supply what the imperfection of your way of life lacks. God’s eyes have beheld your imperfect being. On that account has he commanded his commandments to be kept absolutely so that when we see our imperfect being failing and unable to fulfill its obligation we may flee toward mercy and say ‘because your mercy is better than life’.

Then we who cannot appear in the garments of innocence or righteousness can appear garbed in confession. Confession and beauty are in the Lord’s sight , provided that they come not from the mouth alone but from the whole person so that all our bones may ask, ‘Lord who is like you’ and ask it with a gaze fixed on peace along and with a longing for reconciliation with God. To such persons is said O Judah and Jerusalem, fear not; tomorrow you shall go forth.

The Holy Spirit too is waiting for us. The Spirit is the godly love and graciousness to which we have been predestined from eternity and most surely he wants to have accomplished what he has predestined. So then, since the wedding is ready and the whole throng of the heavenly court is longing and waiting for us, let us not run aimlessly; let us run with desires and with progress in the virtues. To get under way is to progress.

Let each one of us say, Look on me and have mercy according to the judgment of those who love your name. Have mercy not as I deserve but as they have decided. Let us also say, As his will is in heaven so may it be done and again May your will be done. In the meantime, let this be our consolation, dearly beloved, until we go forth: that the Lord may be with us. May he by his great mercy bring us to that happy going forth and to that shining tomorrow!

From the Sermons of St. Bernard of Clairvaux, Abbot

On the Lord’s advent

In the lord’s advent which we are celebrating, If i fix my gaze on the person of the one who is coming, i will fail to grasp the wonderousness of his majesty. If i fix my attention on those to whom he comes, i am overwhelmed by the magnitude of his condescension. Surely the angels are astonished by the strange situation – seeing below themselves the One whom above them they ever adore and now manifestly both ascending and descending to the Son of Man. (John 1:51)

Once a year the universal Church celebrates a solemn remembrance of the coming of such majesty, such humility, such godly love and indeed such a glorification of ourselves. Would that this be done always as it is done this once ! How much more fitting that would be. What madness for people to desire or to dare to occupy themselves with any other business after the coming of so great a King ! should they not leave all else aside and free themselves entirely for worshiping him, and in his presence be mindful of nothing else ?

Virtues not possessions are the true riches. These conscience carries with itself that it may be rich forever. When our Savior comes, he will transform the body of our humiliation, conforming it to the body of his glory only if our heart has first been transformed and conformed to the humiliation of his heart. That is why he told us, Learn of me for I am meek and humble of heart. Consider well these words for humility is twofold: one of thinking the other of feeling – here called the heart. By the former we realize that we are nothing and this we learn from ourselves and from our weakness. By the later we spurn worldly glory and this we learn from Him who emptied himself taking the form of a servant. When they sought him for a kingdom he fled. When they sought him for the great test and shameful suffering of the cross, he willingly offered himself.

All our virtue is far from true virtue as it is from the appearance and all our wings are good for nothing if they are not covered with silver. Great is the wing of poverty by which we fly so swiftly to the kingdom of heaven ! But in the case of the virtues that follow the use of the future tense indicates a promise; poverty is not promised as given ( Mat 5:3 ) . So we are told in the present tense that theirs is the kingdom of heaven while in other cases they will inherit, they shall be comforted and so on.

Let us cover our wings with silver then, in our way of life in Christ just as the holy martyrs washed their robes in his passion. As much as we can, let us imitate him who so loved poverty that although the ends of the earth were in his hand, he had yet no place to lay his head.

From the Sermons of St. Bernard of Clairvaux, Abbot