In the Presence of the Angels from Fr. Meinrad Miller, OSB

Tomorrow (Thursday) we celebrate the Feast of the Guardian Angels, the patrons of our congregation. St. Benedict had some great quotes about the Angels in his Rule for Monasteries:

• We must erect the ladder which appeared to Jacob in his dream, by means of which angels were shown to him ascending and descending (cf Gen 28:12). Without a doubt, we understand this ascending and descending to be nothing else but that we descend by pride and ascend by humility.
• Let a man consider that God always seeth him from Heaven, that the eye of God beholdeth his works everywhere, and that the angels report them to Him every hour.
• and if our actions are reported to the Lord day and night by the angels who are appointed to watch over us daily, we must ever be on our guard, brethren, as the Prophet saith in the psalm, that God may at no time see us "gone aside to evil and become unprofitable" (Ps 13[14]:3), and having spared us in the present time, because He is kind and waiteth for us to be changed for the better, say to us in the future: "These things thou hast done and I was silent" (Ps 49[50]:21).
• "I will sing praise to Thee in the sight of the angels" (Ps 137[138]:1). Therefore, let us consider how it becometh us to behave in the sight of God and His angels, and let us so stand to sing, that our mind may be in harmony with our voice.

Pope Benedict XVI comments on the importance of music for monks during visit to France to commemorate 150th anniversary of Lourdes.September 12, 2008

For Benedict (of Nursia), the words of the Psalm: coram angelis psallam Tibi, Domine – in the presence of the angels, I will sing your praise (cf. 138:1) – are the decisive rule governing the prayer and chant of the monks. What this expresses is the awareness that in communal prayer one is singing in the presence of the entire heavenly court, and is thereby measured according to the very highest standards: that one is praying and singing in such a way as to harmonize with the music of the noble spirits who were considered the originators of the harmony of the cosmos, the music of the spheres. From this perspective one can understand the seriousness of a remark by Saint Bernard of Clairvaux, who used an expression from the Platonic tradition handed down by Augustine, to pass judgement on the poor singing of monks, which for him was evidently very far from being a mishap of only minor importance. He describes the confusion resulting from a poorly executed chant as a falling into the “zone of dissimilarity” – the regio dissimilitudinis. Augustine had
borrowed this phrase from Platonic philosophy, in order to designate his condition prior to conversion (cf. Confessions, VII, 10.16): man, who is created in God’s likeness, falls in his godforsakenness into the “zone of dissimilarity” – into a remoteness from God, in which he no longer reflects him, and so has become dissimilar not only to God, but to himself, to what being human truly is. Bernard is certainly putting it strongly when he uses this phrase, which indicates man’s falling away from himself, to describe bad singing by monks. But it shows how seriously he viewed the matter. It shows that the culture of singing is also the culture of being, and that the monks have to pray and sing in a manner commensurate with the grandeur of the word handed down to them, with its claim on true beauty. This intrinsic requirement of speaking with God and singing of him with words he himself has given, is what gave rise to the great tradition of Western music. It was not a form of private “creativity”, in which the individual leaves a memorial to himself and makes self-representation his essential criterion. Rather it is about vigilantly recognizing with the “ears of the heart” the inner laws of the music of creation, the archetypes of music that the Creator built into his world and into men, and thus discovering music that is worthy of God, and at the same time truly worthy of man, music whose worthiness resounds in purity.

--Pope Benedict XVI, September 12, 2008

"The faith is not given us in order that we preserve it, but in order that we communicate it. If we don't have the passion to communicate it, we don't preserve it."

--Monsignor Luigi iussani, Written contribution to the XXI plenary assembly of the Pontifical Council for the Laity, 2004

Father Meinrad Miller, OSB
Chaplain of Benedictine College
Subprior of St. Benedict’s Abbey

The Task of the Vacations

We would like to offer to you this "wish" that Father Giussani gave to some university students in the summer of 1991:

The Task of the Vacations

“Every step of discovery along the journey in our companionship is like arriving in a new land," says Pavese. If you remember what we have said in the work that you do during this summer, then your life will produce the only flower of the tree of life: mission. Communicating the truth to the other, is more than the act of generation of a mother when gives birth to a child. Mission is generating man. As the Pope said, mission means above all communicating to the other the reasons for the experience of your own conversion. So the real challenge is memory. To say, "the reasons for your own conversion" means discovering something that has changed in your own life as regards happiness, gladness, gusto, and truth; it means discovering something that has changed and for this reason can be met. It's something that is already there, it's the "physicality" of an event, because it is something that has changed. My wish is that this summer produces in you a greater wonder for the truth and therefore more awareness of yourselves and of your belonging, more happiness or gladness and a greater missionary impulse. The missionary impulse is not a plan or a program, but is a person who is changed for having acknowledged the fact of his belonging. What is important in us is an Other.”

We would like to stress a couple of points that marked the way Father Giussani taught us to live the vacations.

1. The purpose of the vacation is to educate us to become familiar with the Presence who "dwells among us". Therefore, a great emphasis must be given to the beauty and the unity among us. The beauty of nature, the beauty of the place where we stay, and the beauty of every gesture (from eating, to singing, to praying, to playing). The schedule and the various activities must facilitate the common life.

2. The highest moment of this familiarity is the common prayer in the way the charism taught us. In every vacation the day together should start with the Angelus, morning prayers, and a couple of songs in which we ask, above all, to be made happy for the day by His Presence.

• Published July 2005 in "The CL Monthly," Volume 1, Issue 3
  

On Prayer, Fr. Giussani

The desperate outcry of Pastor Brand, the character who gives his name to Ibsen’s play, (“Answer me, O God, in the hour in which death swallows me: is not the whole will of a man sufficient to achieve a single shred of salvation?”) is answered by the humble positiveness of Saint Teresa of the Child Jesus, who writes: “When I am charitable it is Jesus alone who acts in me”.

All that means that man’s freedom, always enfolded by the Mystery, has as supreme, unassailable expression, prayer. That is why freedom presents itself, according to all its true nature, as request to belong to Being, therefore to Christ.

Msgr. Luigi Giussani before John Paul II, Rome, Saint Peter’s Square, 30 May 1998