Abbey Banner - Winter 2023

Nonprofit Organization U. S. Postage

Abbey Banner PAID

Saint Cloud, MN Permit No.2650

Abbey Banner Magazine Saint John’s Abbey P.O. Box 2015 do not reduce in size (size or placeMN between 100% and greater) Collegeville, 56321-2015 U.S.A. use alternative logo for smaller size

Winter 2023–24

www.saintjohnsabbey.org

CHANGE SERVICE REQUESTED do not reduce in size (size or place between 100% and greater) use alternative logo for smaller size

Abbey Banner

Fall 2015 Volume 15, Number 2

Benedictine Days of Prayer 15 May 2015: The new evangelization: What am I supposed to do?

18 September 2015: How can I pray when I am too busy to pray?

The day begins at 7:00 A.M. with Morning Prayer and concludes about 3:30 P.M. Rooms are available in the abbey guesthouse for the preceding overnight.

Retreat 24–26 April 2015: LifeSHIFT Work and the Christian journey retreat Presenter: Dr. Thomas Bachhuber Register online at abbeyguesthouse.org; or call 320.363.3929.

The LORD’s is the earth and its fullness, the world, and those who dwell in it.

Psalm 24:1

2

Alan Reed, O.S.B.

3

This Issue Abbey Banner Magazine of Saint John’s Abbey Winter 2023–24

Volume 23, Number 3

Published three times annually (spring, fall, winter) by the monks of Saint John’s Abbey.

Editor: Robin Pierzina, O.S.B. Design: Alan Reed, O.S.B. Editorial assistants: Gloria Hardy; Patsy Jones, Obl.S.B.; Aaron Raverty, O.S.B. Abbey archivist: David Klingeman, O.S.B. University archivists: Peggy Roske, Elizabeth Knuth Circulation: Ruth Athmann, Tanya Boettcher, Debra Bohlman, Chantel Braegelmann Printed by Palmer Printing Copyright © 2023 by Order of Saint Benedict, Collegeville, Minnesota.

ISSN: 2330-6181 (print) ISSN: 2332-2489 (online)

Saint John’s Abbey

2900 Abbey Plaza Box 2015 Collegeville, Minnesota 56321–2015

saintjohnsabbey.org/abbey-banner Change of address: Ruth Athmann P. O. Box 7222 Collegeville, Minnesota 56321–7222 rathmann@csbsju.edu Phone: 800.635.7303 Subscription requests or questions: abbeybanner@csbsju.edu

Integration

by Thomas Ingmire.

Copyright 2005, The Saint John’s Bible, Saint John’s University, Collegeville, Minnesota. Used with permission. All rights reserved.

Scripture quotations for the cover and pages 16, 17, and 19 are from the New Revised Standard Version of the Bible, Catholic Edition, © 1993, 1989 National Council of the Churches of Christ in the United States of America. Used with permission.

All rights reserved.

4

Abbey Banner

I

n the incarnation we celebrate one of the two great miracles that create the foundation for our faith as Christians: the birth of Jesus, the Word becoming flesh; and in spring, the resurrection of Jesus.

What does the birth of Jesus tell us about ourselves as human beings?

What does it tell us about God’s relationship to us? God’s hope for us?

This issue celebrates the silver anniversary of the commissioning of The Saint John’s Bible. In 1998 Saint John’s Abbey and University engaged renowned calligrapher Mr. Donald Jackson to produce a handwritten, hand-illuminated Bible. Mr. Jackson assembled a team of artists, calligraphers, theologians, and scholars to collaborate on the creation of the manuscript. Work began in Wales in 2002 and was completed in 2011. Father Michael Patella, the chair of the committee on illumination and texts for the Bible, addresses the role that art—and the lack of it—has had on biblical interpretation.

In the Word made flesh, God reaffirms the goodness of the created world. We hear this affirmation in the first chapter of Genesis, but the struggle of daily living can muddy that core statement from God: And God saw that it was good, indeed very good! In the flesh, Jesus reaffirms the goodness of all creation, the blessedness of the material world, our bodies, our sexuality. As the psalmist prays, we are knit together in our mother’s womb, beautifully, wonderfully made, in the image of God (Psalm 139:13–15). In a world where many say that the earth and the cosmos have no ultimate meaning, the birth of Jesus offers an alternate conviction.

The season of Advent begins the Church’s liturgical year. Advent is also a time of preparation, of waiting for the birth of Jesus, the Word becoming flesh. Abbot John Klassen identifies another significant element of the Advent season: the feast of Our Lady of Guadalupe. He explores how God’s love for the marginalized is manifested in this feast and how the Virgin of Guadalupe “challenges us to be aware of the billions of poor people on our planet.”

Obsculta, listen, is the first word of the Rule of Benedict. Listening with the ear of the heart (Rule Prol.1) animates monastic life and is an essential element of all solid relationships, all good communication. “Listening corresponds to the humble style of God” (Pope Francis, 24 January 2022). Listening is also at the heart of a synodal Church. We review the October 2023 Synthesis Report of A Synodal Church in Mission.

Measuring time was and is essential for an orderly life within monastic communities. Father Cyprian Weaver continues his research into monastic timekeeping as he addresses the role of stars and chickens in determining when the early monks arose from sleep, gave praise to God, and went about their daily activities.

Saint Benedict’s search for God led him, as a young man, to abandon Rome and move to the caves and cliffs above the Aniene River southeast of the Eternal City. Brother Aaron Raverty introduces us to Benedict’s life as a hermit and later as an abbot during his Subiaco sojourn. In this issue we also review the latest titles from Liturgical Press, meet a monk from Wisconsin, celebrate the happy life of a monastic centenarian, and more.

Cover: Isaiah 10. Messianic Predictions

Abbot John Klassen, O.S.B.

All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, so that the person of God may be proficient, equipped for every good work.

2 Timothy 3:16–17

The staff of Abbey Banner joins Abbot John and the monastic community in extending best wishes to all our readers for a joyous Advent and Christmas and an abundance of God’s blessings in the new year. Peace!

Brother Robin Pierzina, O.S.B.

Your word is a lamp for my steps and a light for my path.

Psalm 119:105

Abbey archives

In the Word made flesh, God reaffirms the goodness of the created world.

Second, the powerlessness of a child expresses the strength of God that is constrained. God uses the silent force of truth and love instead of violence. In the child Jesus we encounter God’s saving mercy in a way that is visibly vulnerable. Our contemporary imagination is so often analogous to the Transformer series of films where the Autobots battle for good but leave a path of destruction and wreckage unequalled in cinematic presentations. It is hard for us to understand and embrace the nonviolence of God as it is expressed in Jesus and to think about that as a possible future for humankind.

Third, the incarnation calls us to overcome the separation between the mind and the body—where the mind always gets the upper hand.

Across the centuries there have been those who were skeptical of the body. This dualism results in valuing intellectual and physical work at different levels, in our valuation of men’s work over women’s work.

Often this dualism doesn’t trust what we learn from our bodies as real knowledge and understanding. God created our bodies very good, and Jesus’ ministry ushered in wholeness for marginalized bodies. In Jesus, God is calling us to a new awareness of the significance of our bodies in relationship to everything we do.

This is my final column for Abbey Banner as abbot. I have truly enjoyed these twenty-three years of being able to reflect with you as reader on the seasons of the year and the accompanying scriptural journey. Blessings on you during this holy season and throughout the new year!

Winter 2023–24

5

Guadalupe in the Advent Season moment, only ten years after the final defeat of the Aztecs in 1521. We are told by historians that these were years of cruelty and horror. The situation became so bad that the Aztec priestly leaders, speaking to the first Franciscan missionaries, expressed a collective resignation and death wish: “If you love us, let us die! You have killed our warriors, destroyed our cities, raped our women, and now you tell us our gods are not true. If this be so, why live? Let us die.”

Abbot John Klassen, O.S.B.

M

any Christians may think of the Virgin of Guadalupe as merely one in a series of Marian apparitions. Some theologians, however, are convinced that this apparition at Tepeyac, Mexico, in 1531 is special and unique.

On this hill the Virgin Mary appeared to the lowly Juan Diego to rescue the dignity of his people and to enable them to become instruments of the Gospel. Therefore, the feast of Our Lady of Guadalupe (12 December) is being recognized as a major theological and spiritual locus for the season of Advent.

To show God’s love for the marginalized in a unique and monumental way, Mary sent Juan Diego to the local bishop requesting that he build her a “sacred dwelling place in order therein to show Jesus to all, to exalt him, to present him to the people, he who is all my love, he who is my compassionate gaze, he who is my help, he who is my salvation.” As a sign confirming Juan Diego’s mission and her identity, the Lady provided the bishop with a variety of exotic flowers—picked out of season— and with a miraculous image, the icon of Our Lady of Guadalupe, that appeared on Juan Diego’s cloak or “tilma.” (The tilma is the outermost garment worn by the Aztecs.)

Guadalupe is not, however, simply a feel-good devotion. The

6

Abbey Banner

This is truly a collective crucifixion! Guadalupe, like the cross and resurrection of Jesus, thus becomes the great reversal. It becomes nothing less than a theologia crucis (theology of the cross), suggests liturgical scholar Maxwell Johnson. It is the experience of this unconditional and unmerited grace of God that not only rehabilitates but even re-creates all people so as to bring them into a new common household, into new family bonds beyond all the blood bonds of this world.

Image of Our Lady of Guadalupe on the tilma of Juan Diego

full meaning of this feast and its place in the season of Advent can be truly appreciated only in the

Wikimedia Commons

context of the cultural crucifixion that the entire Mexican people were living out at that

The Virgin of Guadalupe’s very image is like a mirror reflection of the bodily features of the various peoples of the hemisphere. The image is revelatory of the multiracial, multiethnic, multicultural, mestizo Church.

This Mary is a type or image of the Church itself.

The Virgin of Guadalupe is a woman, a female. That may seem a small thing, unless you

happen to be a woman! We can only imagine the barriers that have existed for women, and especially for women of color, across the centuries. Second, this Virgin woman is mestiza—a person of mixed race. She embodies in her person characteristics of both European and Indigenous peoples. In the social hierarchy of the time, the Native people didn’t even register on the scale. Easily discounted, undervalued, treated with scorn and contempt, they could be used and then discarded. Yet here the Virgin is clothed with the rays of the sun, in glorious simplicity.

Guadalupe, properly understood, can become the deepest source of unity not only for Christians but also for people of all religions.

She is, in her own words, “the mother of all the inhabitants of this land . . . Because I am truly the compassionate mother of you all, yours and of all peoples in this land, and of the other varied human families, those who love me, those who cry out to me, those who seek me, those who trust me.” She offered no qualifications, no distinctions, no conditions. She is a loving mother of all, no

The spiritualty of the Virgin of Guadalupe challenges us to be aware of the billions of poor people on our planet who live in conditions that we can barely imagine.

matter how different they may be. Whether they realize it and recognize her or not, she continues to be present, offering her love and compassion to all.

On the popular religious level, the first days of the Advent season seem to be oriented to and concerned with the prayerful preparation for the appearance of the pregnant Virgin of Guadalupe. After she appears, the rest of the Advent season is devoted to accompanying her and Joseph to Bethlehem for the birth of Christ, in a complement with often profound implications for many Hispanic Latinos, especially immigrants, in the United States. One Guadalupe scholar asserts that the posada (the journey of Mary and Joseph from Nazareth to Bethlehem) is a cultic reminder and reenactment as well for Mexican Americans who have walked, often at night and through snake-infested deserts, to the United States in the hope of finding work.

Instead, what they have found is rejection after rejection. But like Joseph and Mary, they did not give up. The posada is a living symbol of a living faith.

The spiritualty of the Virgin of Guadalupe challenges us to be aware of the billions of poor people on our planet who live in conditions that we can barely imagine. The dignity, the worth of the poor is compromised every day even as the systems that create those situations seem to be ever more impregnable.

Winter 2023–24

7

A Synodal Church in Mission

F

ollowing two years of consultations at the local, national, and regional levels, the XVI Ordinary General Assembly of the Synod of Bishops convened in Vatican City on 4 October 2023. After a monthslong series of listening sessions, the delegates (including women and other non-bishops) gave overwhelming approval to a Synthesis Report outlining the key proposals of the assembly.

The report, which considers the synodal perspective “the future of the Church” (§1i), was written by “experts” invited to the synod. It was approved, paragraph by paragraph, by a vote of 344 synod delegates and will be the foundation for the second and final session of the Synod on Synodality, October 2024.

What is “synodality”? Synodality can be understood as “Christians walking in communion with Christ toward the Kingdom along with the whole of humanity. It involves reciprocal listening, dialogue, community discernment, and creation of consensus as an expression that renders Christ present in the Holy Spirit” (§1h).

Participants and observers of the synod spoke of the hope they felt following the conclusion of the gathering. Part I of the Synthesis Report, echoing that sentiment, asserts that the “Assembly frequently spoke of hope, healing, reconciliation, and restoration of trust among the many gifts the Spirit poured out on the Church

8

Abbey Banner

was addressed in the context of ministry. “The experience of encounter, sharing a common life, and serving those living in poverty and on the margins should be an integral part of all formation paths offered by Christian communities: it is a requirement of faith, not an optional extra. This is especially true for candidates for ordained ministry and consecrated life” (§4o). “As part of the rethinking of diaconal ministry, the Church should promote a stronger orientation toward service of the poor” (§4p).

University archives

Listen/Obsculta calligraphy panel (detail) by Richard E. Beasley (1934–1992)

during this synod process.

Openness to listening and accompanying all, including those who have suffered abuse and hurt in the Church, has made visible many who have long felt invisible” (§1e).

The report encourages a Church that listens, that promotes “conversations in the Spirit” (§16c), that is open, inclusive, and respectful—the process and practice that the Synod itself modeled. “Many who participated in the synodal process, and especially those who have suffered forms of marginalization in the Church or in society, were greatly surprised by the invitation to speak and be heard in the Church and by the Church. Being deeply listened to is an experience of affirmation and recognition of dignity, and

is a powerful way of engaging people and communities” (§16b).

Those “who feel marginalized or excluded from the Church because of their marriage status, identity, or sexuality also ask to be heard and accompanied.

There was a deep sense of love, mercy, and compassion felt in the Assembly for those who are or feel hurt or neglected by the Church, who want a place to call ‘home’ where they can feel safe, be heard, and respected, without fear of feeling judged. Listening is a prerequisite for walking together in search of God’s will.

The Assembly reiterates that Christians must always show respect for the dignity of every person” (§16h).

Dozens of proposals were approved by the synod delegates.

Service of the poor and needy

“In a world in which the number of migrants and refugees is increasing while the willingness to accept them is decreasing and where the foreigner is viewed with increasing suspicion, it is appropriate for the Church to engage decisively in education, in the culture of dialogue and encounter, combating racism and xenophobia, especially through pastoral formation. Equally, it is necessary to engage in concrete projects for the integration of migrants” (§5p). The synod also recommended a renewed commitment “to dialogue and discernment regarding racial justice.

Systems within the Church that create or maintain racial injustice need to be identified and addressed. Processes for healing and reconciliation should be created, with the help of those harmed, to eradicate the sin of racism” (§5q).

Rejecting clericalism and promoting inclusivity, the report notes: “Clericalism, a chauvinist mentality, and inappropriate expressions of authority continue to scar the face of the Church and damage its communion” (§9f). “The Assembly asks that we avoid repeating the mistake of talking about women as an issue or problem. Instead, we desire to promote a Church in which men and women dialogue together in order to understand more deeply the horizon of God’s plan, that sees them together as protagonists, without subordination, exclusion, and competition” (§9h).

Part III of the report focuses on building community and outlines the elements of a synodal approach to formation. Taking care of one’s formation is the responsibility of every baptized person, responding “to the Lord’s gifts, making use of the talents received that they bear fruit” and are placed at the service of all (§14a). The way Jesus formed the disciples “constitutes

Listening is a prerequisite for walking together in search of God’s will.

A Synodal Church in Mission, 28 October 2023 (§16h)

the model we need to follow. He did not merely impart teaching, but he shared his life with them” (§14b).

Formation for a synodal Church “needs to be undertaken synodally: the entire People of God being formed together as they journey together. Formation is meant to enable the People of God to live out their baptismal vocation fully, in the family, in the workplace, in ecclesial, social, and intellectual spheres. It is meant to enable each person to participate actively in the Church’s mission according to his or her own charisms and vocation” (§14f). We propose that priority “be given to providing programs designed and intended for the joint formation of the entire People of God (laity, consecrated, and ordained ministers)” (§14k). Formation for ordained ministers should be designed to be “consistent with a synodal Church in the different local contexts.” Candidates should have “a significant, albeit initial, experience of life in a Christian community. Formation should not create an artificial environment separate from the ordinary life of the faithful” (§14n). “In preparation for the next session of the Assembly, a consultation of those responsible for the initial and ongoing formation of priests should be undertaken to assess how the synodal process is being received and to propose changes that will promote the exercise of authority in a style appropriate to a synodal Church” (§14o).

Winter 2023–24

9

Land Stewards John Geissler

T

he woods, wetlands, and prairie of Saint John’s Abbey Arboretum provide an unparalleled outdoor classroom for environmental studies at the College of Saint Benedict and Saint John’s University.

Each year a few hard-working, talented students display a particular passion for and connection to our land stewardship efforts. I would like to highlight and thank two current, brilliant examples—Mr. Conal Brady IV and Ms. Elly Backes.

John Geissler

A hard worker who thoroughly enjoys the arboretum, Con Brady started here in the summer of 2019, after his first year of undergraduate studies, as a student land manager. Two summers later he returned and grew his skills as the lead student land manager. In 2022, we announced a two-year abbey forest specialist position—a position that was intended to give a recent graduate a range of land stewardship skills, training, and networking that, we hoped, would lead to a successful career in the field. Con applied for the position and was hired. When we asked him when he could start, he chose the first day he was available—the day after his graduation from Saint John’s in May 2022! A year later, we promoted Con to a more permanent position as abbey forest professional.

10

Abbey Banner

Elly Backes (left) and Con Brady

In similar fashion to Con, Elly Backes exhibited a certain inherent, unteachable zeal for work in the abbey arboretum.

She began her service as a student land manager in the summer of 2022. Regardless of the conditions she encounters (heat, cold, biting insects, etc.), Elly’s heart is committed 100% to land stewardship. She progressed to a student leadership role this past summer, continuing to model how to work hard, be safe, and take pride in the daily labor as she deepened her knowledge of and commitment to caring for this special place.

More recently, a generous donor, impressed with our stewardship efforts, offered to support a two-year abbey forest specialist to build our capacity. From a strong pool of applicants, Elly was chosen for the position and is now working full time in the arboretum.

We are so fortunate to have both Elly and Con on our team! I am eager to see where their energy, positive attitude, humility, passion for the environment, commitment to continuous improvement, and humor (okay, that last one might be a stretch) take us!

Each has worked on many successful projects in the arboretum that will yield lasting ecological benefits.

The accompanying photos highlight details of Con and Elly’s work and provide a sense of the scope of their stewardship efforts.

If you see them in the abbey arboretum, please thank them for their individual and combined service.

Mr. John Geissler is the land manager of Saint John’s Abbey and director of Saint John’s Outdoor University.

Elly and Con, all-season stewards of the Saint John’s Abbey Arboretum

Photos: John Geissler

Winter 2023–24

11

Subiaco Aaron Raverty, O.S.B.

R

enowned even in ancient times for its cool, salubrious climate, Subiaco lies in the valley of the Aniene River some forty-five miles southeast of Rome in the Latium (Lazio) region of west-central Italy. Here the Emperor Nero (A.D. 37–68) created artificial lakes by having his engineers dam the river, building on both shores his summer villa called Sublaqueum (“under the lake”), which lent its name to the town of Subiaco. Today it is a member of the I Borghi più belli d’Italia (the most beautiful villages of Italy) association.

Abbey of Saint Scholastica, Subiaco

12

Abbey Banner

Information regarding Saint Benedict’s life is found in Pope Saint Gregory the Great’s Book 2 of the Dialogues. Benedict is thought to have been born in Norcia, Italy, in 480 to a family of means. After he had completed the locally available levels of education, he was sent to Rome to pursue advanced studies. The Rome of Benedict’s time was one of great chaos in both the imperial government and the Church. Once he began his studies, Benedict found an environment of such turmoil and general moral ruin that he decided to depart Rome, seeking instead a place to serve God

Livioandronico/Wikimedia Commons

alone. Eventually he found that place in the wilderness of Subiaco, where he lived a life of solitude and silence.

Though described as a wilderness, the valley of the Aniene and the area near Subiaco had hermits and small monastic communities dwelling in the rocky caves and cliffs above the river, as well as several small rural communities of both Christians and “pagans” before Benedict arrived. Upon his arrival in the valley (c. 500), the young seeker providentially met a local monk, Romanus, and explained his quest to seek God and live a solitary life. The monk, convinced of Benedict’s sincerity, vested him in the goatskin habit worn by hermits and showed him a concealed cave on the side of Mount Taleo. At fixed intervals during Benedict’s time of solitary prayer and discernment, Romanus lowered a rope from the cliff above with meager rations of food to Benedict in his cave below.

Benedict’s original hidden life as a hermit in the cave (Sacro Speco) lasted for three years. His presence was discovered by a number of people in the area, including local shepherds tending sheep in the hills. At their insistent request he gathered them in a nearby grotto (Grotta dei Pastori or Cave of the Shepherds) and taught these humble seekers the rudiments of the Christian faith—which had yet to be deeply rooted in the area.

People continued to come to Benedict in ever greater numbers. At Subiaco, according to the editors of RB 1980, Benedict “was joined by numerous disciples, for whom he established twelve monasteries of twelve monks each and appointed deans over them” (76–77). The first of these twelve, and the only one Saint John’s Abbey Art Collection still in existence, Romanus feeding Benedict is now called the Monastery of Saint Scholastica, In this way Benedict educated named after Benedict’s sister. the local people in the faith, Most were in the Subiaco vicinresponding to a perceived need ity, in the Aniene River valley among the residents of this area. (“Holy Valley”).

As word spread that Benedict was living in the cave, still others sought him out. At one point, Benedict was approached by the monks of a nearby monastery who asked him to be their abbot in place of their deceased superior. This arrangement was doomed to failure, as Benedict had imagined. His insistence on proper monastic discipline led to conflict with the community, some of whom attempted to poison him. He returned to his beloved valley where he took up residence in Emperor Nero’s unoccupied villa, thus establishing his first monastery and dedicating it to Pope Saint Clement.

(It was destroyed by an earthquake in 1305.)

Sacro Speco

Historians assume that during Benedict’s lengthy stay in Subiaco as a hermit and later as an abbot over multiple monasteries, he began composing what would finally develop into his Rule for monasteries. After nearly thirty years, Benedict departed Subiaco with some of his brethren and established the Abbey of Montecassino on the way to Naples. There he lived for about eighteen years and likely completed his Rule.

Subiaco continues to attract pilgrims and tourists from all parts of the world. Its altars, frescoes, and unique architectural features —such as chapels, passageways, arches, apses, transepts, towers, and stairways—enthrall its many visitors. During a stay in 1461, Pope Pius II described the monastery complex built around the

Simone Frignani/Wikimedia Commons

Winter 2023–24

13

ule of Benedict There is also a small cemetery outside the Shepherds’ Cave used by the monks until 1870.

Subiaco today is one monastic community with two houses (Saint Scholastica and Saint Benedict) under a single abbot.

Unlike the historical disruptions experienced by many monasteries, Subiaco was blessed with continuous monastic governance since the time of Saint Benedict himself. Benedict’s eremitical immersion in the grotto truly renders Subiaco the womb of the Benedictine Order.

Brother Aaron Raverty, O.S.B., a member of the Abbey Banner editorial staff, is the author of Refuge in Crestone: A Sanctuary for Interreligious Dialogue (Lexington Books, 2014).

Saint Benedict

original cave as a “swallow’s nest” since it appeared to be plastered to the very side of the cliff face!

Saint Benedict’s early Monastery of Saint Sylvester later became the Monastery of Saint Scholastica and Saint Benedict. Saint Benedict’s Monastery was built around the Cave (Sacro Speco) where the father of Western monasticism initially lived as a hermit, with upper and lower churches containing smaller chapels. Frescoes in these spaces depict incidents described by Pope Saint Gregory the Great in his Dialogues, among other events.

14

Abbey Banner

Wikimedia Commons

Saint Gregory’s Chapel (lower church) regales us, says one website, with “the most significant cycles of paintings [dating] back to the thirteenth and fourteenth centuries and surround the visitor with frescoes deemed extraordinary for their quality and conservation.

Among these, we recall the oldest existing portrait of Saint Francis of Assisi, exceptional pilgrim who reached Subiaco in 1223.”

Nearby, Our Lady’s Chapel is adorned with beautiful frescoes painted by artists of the School of Siena.

Saint Francis

Parzi/Wikimedia Commons

Monastic Language Eric Hollas, O.S.B.

C

hapter house. Opus Dei. Cuculla. Procurator. To most people, these are unfamiliar terms; but in a Benedictine monastery, they are bits of a vocabulary handed down over the centuries, shaping monastic life.

Insider language is not the exclusive preserve of monasteries, as Michael Casey, O.C.S.O., observes in his book Coenobium: Reflections on Monastic Community.

Medicine has its jargon, as does law, plumbing, and most every profession and human association.

Together with ritual activity, distinctive clothing, and physical environment, specialized language creates an atmosphere that fosters a sense of community. From it all emerge subcultures that distinguish a group from the rest of society.

A candidate who comes to the monastery learns this special language through hearing and reading and observing. (I’ve never heard of an instance in which newcomers are handed a comprehensive glossary of the words they will encounter in the cloister!)

Through trial and error, new arrivals learn that monks eat in a refectory, not in a dining room; that haustus is an ancient custom in which monks enjoy conversation and a glass of wine, but it is not a cocktail hour; and a choir stall is something monks sit in, not a traffic jam or industrial action.

Some find this vocabulary incomprehensible if not off-putting, but to monks it imparts a sense of the sacred to actions that might otherwise seem utilitarian.

It defines monastic life as selfconsciously different from life elsewhere. It transforms the ordinary into the extraordinary. It reminds monks that every action, every word, every moment has meaning. It keeps in focus the goal of monastic life: the search for God in community. It even knits together Benedictine monasteries around the world, helping to create an international culture that allows pilgrim monks to feel at home in communities that are far from home—the rhythm of life in a community in Bogotá can seem immediately familiar to a monk visiting from Tanzania.

Every word, every moment has meaning.

Learning this vocabulary can take time. Novices quickly recognize that the word statio describes the order of procession into prayer services. But crotalus is a different story. Monks could call it “the wooden contraption that grates on the ears as it calls us to prayer during the Triduum of Holy Week,” but crotalus (Greek word meaning rattle) is shorter and seems special. Then there is the word hebdomadarian. It’s not some sort of camel, but simply the term for the prayer leader for the week. For convenience, insiders call it heb.

Father Eric Hollas, O.S.B., is the prior of Saint John’s Abbey.

Every action,

Alan Reed, O.S.B.

Winter 2023–24

15

Title of Article

Title of Article

o celebrate the twenty-fifth anniversary of the commissioning of The Saint John’s Bible, Abbot John Klassen along with Prioress Karen Rose presided at a prayer service in the abbey and university church on 5 October that featured mimes, musicians, and reflections from members of Saint John’s Abbey, Saint Benedict’s Monastery, Saint John’s Preparatory School, the College of Saint Benedict, Saint John’s University, and The Saint John’s Bible Heritage Program.

The celebration continued in November with a dedication tour and pilgrimage to England where Heritage editions of The Saint John’s Bible were presented to Sarum College in Salisbury and to Canterbury Cathedral. An Apostles’ Edition was presented to the Lambeth Palace Library and Most Rev. Justin Welby, the Archbishop of Canterbury, in honor and memory of Her Late Majesty Queen Elizabeth II.

Mabel and Donald Jackson

Peter Langdown

The silver-anniversary celebration concluded with the presentation of the abbey and university’s Pax Christi Award to Donald and Mabel Jackson and to each of the scribes and illuminators of The Saint John’s Bible.

Revelation 3. Letter to the Seven Churches with the Heavenly Choir by Donald Jackson (left). The Great Amen, conclusion of the Book of Revelation by Donald Jackson (above).

Copyright 2011, The Saint John’s Bible, Saint John’s University, Collegeville, Minnesota. Used with permission. All rights reserved.

God’s Word for Our Time As the idea for [The Saint John’s Bible developed, we were determined to create] a Bible for our times, for the twenty-first century, a Bible to reflect our awareness of the scale of the universe, our ability to lay out the detailed architecture of a virus, our origins from Africa and the diversity of peoples that ensued. We wanted a Bible that would draw attention to God’s care for the poor and the marginalized, a Bible that draws on the

major strands of artistic insight that have emerged across the centuries.

This Bible reflects the renewed Catholic engagement with the Word of God in the Scriptures that has blossomed in the Church and our monastic communities since the Second Vatican Council. We are more aware than ever of the many ways the Bible continues to make known God’s Word for our time.

Abbot John Klassen, O.S.B.

Neil Turner for Lambeth Palace. November 2023.

Archbishop Justin Welby (left) and Abbot John Klassen

16

Abbey Banner

Top: Song of Solomon Book Heading and Butterfly by Donald Jackson.

Initial Letter T from Revelation 15 by Donald Jackson. Above: Philippians 2. And Every Tongue Should Confess

by Suzanne Moore.

Copyright 2006, 2011, 2011 The Saint John’s Bible, Saint John’s University, Collegeville, Minnesota. Used with permission. All rights reserved.

Winter 2023-24

17

Title of Article Revitalizing the Imagination Michael Patella, O.S.B. ather Timothy Radcliffe, O.P., the former Master General of the Dominicans, observed that our age witnesses not so much a crisis of faith but a crisis of imagination.

Among the objectives of the creation of The Saint John’s Bible was to address this crisis— to meld the imagination and scholarship within the Church and the academic community.

Prior to the advent of the printing press, art and design were constitutive of most people’s biblical interpretation. Image and design in various colors and dyes as well as drollery, fantasy, and humor were key elements of biblical manuscripts produced between the legalization of Christianity under Constantine in A.D. 313 and the invention of the printing press in 1440. When the first incunabula (the first generation of printed works) appeared, the Bible was practically the exclusive work rolling out from the presses.

The printer often left spaces for calligraphers to decorate the capital letters as well as design a corresponding scene or two. This practice did not last long, however, for the call for printed Bibles ran beyond the ability of calligraphers to keep up with the demand. Consequently, the Word of God appeared only as black ink on white paper. This situation

18

Abbey Banner

Title of Article took biblical interpretation down the wrong path and, with the rise of the Enlightenment, the life of the mind also changed.

To be sure, the printing press spurred literacy, the advancement of knowledge, liberal democracy, science, and literature. It revolutionized civilization in the West and beyond. In this push for the printed word, however, an important piece of learning fell through the cracks of biblical interpretation, and that piece was art and color.

Previous to the printing press, literacy rates were exceedingly low. We know from the Rule of Benedict that most members of monastic communities could read, and we can extrapolate that other religious could as well, along with children of the nobility fortunate enough to attend a monastery school. Beyond these groups, literacy was hit and miss.

At the same time, handwritten manuscripts were so rare and so expensive that the literate were barely better off than the illiterate. So how were people instructed? How did they learn the biblical stories? A commonly held belief is that art in both churches and manuscripts had the purpose of instructing the illiterate masses. More likely, both the literate and illiterate learned their biblical stories orally, through Church instruction or even through the various play cycles in the Middle Ages.

The imagination is where we permit the Holy Spirit to soar.

In the wake of the Reformation came the horrible wars of religion. As the ashes were still smoldering, some concluded that faith had brought about such destruction and therefore was a failed system. Science, on the other hand, demonstrated that things could be proven and disproven without much debate.

Science replaced faith, therefore, as the ultimate arbiter of human endeavor. Whereas people once asked, “How can I become close to God?” during the Enlightenment they asked, “Does God exist?” Those doubting the existence of God would point to science in support of these doubts. For example, telescopes and the heliocentric theory of the universe, as then conceived, “proved” that the Genesis creation narrative was untrue and placed the whole Bible in doubt. Science and reason were then able to claim themselves as the repository of the true, the good, and the beautiful.

One can see how this dismayed and threatened people of faith.

But how could they respond? If the scientists and philosophers were pointing to books to confirm their arguments, the people of faith did the same thing. They

turned to the Bible to bolster their positions, saying, “Here it is: the Word of God in black and white.” In terms of religious imagination, the Word of God in black and white was precisely the problem.

plistic responses to difficult and complicated issues. In short, the imagination is where we permit the Holy Spirit to soar. If The Saint John’s Bible does only that, it has exceeded every goal in the original project plan!

Because the Protestant side of the Reformation downplayed the Christian sacramental system along with the decorative arts, the ground was well-fertilized to receive the heightened rationalization sown by the Enlightenment. Without Christian art in the Bibles, biblical studies and interpretation in large swaths of Europe became heavily literalized—again, the Word of God in black and white—especially in the universities of northern Europe. Simultaneously the Catholic world all but disregarded the Bible. The lack of art and design within its pages combined with the controversy of its texts led scholars to prefer a theology barely referencing Scripture. Biblical studies for both Christan communions suffered.

The same Holy Spirit that presided over the Second Vatican Council inspired the Protestant world as well. Catholic and Protestant theologians began talking with each other. These once-divided groups of Christians worked together on producing the Revised Standard Version of the Bible, the forerunner of the New Revised Standard Version that became the text for The Saint John’s Bible. From this soil the idea for a handwritten, illuminated Bible took root.

Now, twenty-five years after Donald Jackson and his studio made the first marks on the first pieces of parchment of The Saint John’s Bible, we are seeing the first fruits of the

harvest—addressing the crisis of imagination.

To be sure, it is not merely the beautiful image that made art a contributor to biblical interpretation but rather this whole, grand enterprise. When a group of artists headquartered in Wales —and another group of scholars in Collegeville along with monks, benefactors, support staff, and people of goodwill— took the Word of God in black and white and splashed it across vellum folios in every color of the spectrum, all sorts of doors opened. And they were primarily doors to the imagination.

The Spirit is alive and well!

Imagine that!

Father Michael Patella, rector of Saint John’s Seminary, was the chair of the Committee on Illumination and Texts for The Saint John’s Bible.

How do art and image assist the imagination in making the Word of God present in a way that the Word of God in black and white cannot? The imagination preserves our religious lives from ossification, from rigidity. It breaks through facile and simPage 18: Initial Letter F from 2 Thessalonians 3 by Donald Jackson.

Right: Luke 2. Glory to God by Sally Mae Joseph.

Copyright 2011, 2002, The Saint John’s Bible, Saint John’s University, Collegeville, Minnesota. Used with permission. All rights reserved.

Winter 2023-24

19

The Work of Our Hands

More than 350 sisters, monks, workers, benefactors, and guests gathered on 17 October 2023 for the dedication of the new Saint John’s Abbey Woodshop. The ceremony began with a blessing of those principally involved in bringing this pipe dream to fulfillment along with a prayer for God’s blessing on those who will work in the space.

The ceremony also included the formal enshrining of a statue of Saint Joseph, patron of woodworkers. A rousing “Thanks be to God!” followed Abbot John Klassen’s concluding prayer—along with a chorus of jubilant toots on ceremonial wooden whistles given to the guests.

Mr. Martin Pasi, organ builder extraordinaire, and his team now join abbey woodworkers and artisans in employing their manual skills “so that in all things God may be glorified” (1 Peter 4:11; Rule 57.9).

Joseph Pieschel

May the Lord grant success to the work of our hands.

Psalm 90:17

Félix Mencias Babian, O.S.B.

Designed by Mr. Gregory Friesen and colleagues of CSNA Architects, Colorado Springs, the Abbey Woodshop houses Saint John’s Abbey Organ Builders and Saint John’s Abbey Woodworking in a 28,000 square-feet, two-story building.

Joseph Pieschel

Joseph Pieschel

Félix Mencias Babian, O.S.B.

20

21

Winter Reads from Liturgical Press Emily Heidick

I

s there anything better than curling up with a good book in the darkness of winter?

For those searching for books that are not only entertaining and eloquent but also helpful for developing one’s faith, look no further. With an emphasis on Benedictine practices as well as sensitivity to the world around us, these new books from Liturgical Press illuminate the spiritual path.

First on the list is award-winning author Gerhard Lohfink’s Between Heaven and Earth. As the title implies, this book explores the human tension of being fully rooted on earth while reaching toward heaven.

Moving seamlessly between biblical exegesis and discussion of the issues of the day, including COVID-19 and inner loneliness, Professor Lohfink has crafted a book that is hard to put down.

He bridges heaven and earth, the Old Testament and New Testament, through his elaborate yet accessible writing. This book offers insights for those just beginning the spiritual journey as well as those who can recite the entire Bible.

Also exploring the space between heaven and earth is the award-winning The Heavens are Telling the Glory of God

by Laurie Brink. This project was born from the questions the author faced in her Dominican community on the contours

22

Abbey Banner

of religious life, specifically between different generations of women. Among the many issues and ideas in faith communities, Sister Laurie focuses on new cosmology, popularized by Pierre Teilhard de Chardin, to explore how faith and science interact.

The result is an invitation to join with the cosmos on a spiritual journey in open-mindedness, considering diverse perspectives.

Even for those who are not women religious or scienceminded, Sister Laurie provides a bridge, taking this massive topic and graciously unfolding it in a conversational style. There are also online discussion and reflection questions included with the purchase of this book.

For those who prefer a more historical and environmentally focused account of how faith and science interact, look no further than Monastic Ecological Wisdom by Samuel Torvend.

Taking the example of medieval Benedictine monasteries, Father Torvend connects the wisdom of Saint Benedict with our current environmental crisis in ways that may surprise. Inspired by Pope Francis’ Laudato Si’, the author thoroughly researched both environmental and Church history to help readers understand how to live in harmony with “God’s first gift.”

Not only can we explore Church history through caring for the world, but we can also be in the world, walking in the steps of a saint through pilgrimage.

Frank Kacmarcik, Obl.S.B.

Frank Kacmarcik, Obl.S.B.

Annette Esser’s award-winning The Hildegard of Bingen Pilgrimage Book would be a delightful accompaniment for a pilgrimage through central Europe—or in your armchair!

Dr. Esser walks the reader through the ten stages of the twelfth-century saint’s pilgrimage (87 miles) from Idar-Oberstein via Disibodenberg and Sponheim to Hildegard’s abbey in Eibingen on the Rhine—with notes on the landscape as well as Hildegard’s images and writings. This thorough book includes photographs, maps, and reflection space for pilgrims to write their thoughts. Dr. Esser’s thoughtful insights into Hildegard’s life guide the pilgrim into a deeper relationship with God.

For a retreat closer to home, Esther de Waal’s A Retreat with Thomas Merton would be a beautiful companion. This book is appropriate for a personal or group retreat, at home or away, for one week or more. With seven days of reflections inspired

by Thomas Merton, the book also contains, according to Bonnie B. Thurston’s foreword, “one of the most concise and perceptive essays on his life.”

Beyond the reflective text, a variety of Father Merton’s photographs are interspersed throughout the book to guide meditation. The author and Thomas Merton invite us to live a life of prayer, knowing that Christ lives in us. For old fans of Merton as well as those new to his work, this is an intimate and accessible book to help one grow closer to God. In a similar vein of personal reflection, Michael Casey’s The Longest Psalm gives readers a bite-sized study of Scripture for meditation. Each of the 176 verses of Psalm 119 is lovingly paired with a reflection connecting to the whole of Hebrew Scripture and our daily lives.

The author thereby guides the reader into a deeper celebration of God’s law. For those looking for a daily reflection in the new year, this book offers spiritual insights to follow and savor.

From this place of reflection, we can attempt to put love into action. Grief on the Road to Emmaus by Beth L. Hewett

provides a beautiful path to do just that. Guided by the Emmaus story (Luke 24:13–35), Dr. Hewett directs us to reach out and walk with the hurting among us. The disciples were heartbroken after Jesus died.

Into this time of intense grief, Jesus comes and walks beside them. His example is instructive today as we all have experienced loss—from death, divorce, or trauma. Dr. Hewett’s honest and profound reflections from her personal life and loss pair

with scriptural and Benedictine values. Using her vast expertise, the author guides us with strategies for walking with the bereaved.

May your winter reading bring hope and light to your path.

Ms. Emily Heidick, a student at Saint John’s School of Theology and Seminary, is a digital communication assistant at Liturgical Press.

Liturgical Press Books Between Heaven and Earth: New Explorations of Great Biblical Texts by Gerhard Lohfink, translated by Linda M. Maloney. Pages, 376. Liturgical Press 2022.

Grief on the Road to Emmaus: A Monastic Approach to Journeying with the Bereaved by Beth L. Hewett. Pages, 344. Liturgical Press 2023.

The Heavens Are Telling the Glory of God by Laurie Brink, O.P. Pages, 312. Liturgical Press 2022.

The Hildegard of Bingen Pilgrimage Book by Annette Esser. Pages, 328.

Liturgical Press 2022.

The Longest Psalm: Day-by-Day Responses to Divine Self-Revelation by Michael Casey, O.C.S.O. Pages, 328. Liturgical Press 2023.

Monastic Ecological Wisdom: A Living Tradition by Samuel Torvend.

Pages, 176. Liturgical Press 2023.

A Retreat with Thomas Merton by Esther de Waal with foreword by Bonnie B. Thurston. Pages, 136. Liturgical Press 2023.

To learn more or to order any of these books, visit litpress.org; or call 1.800.858.5450.

Winter 2023–24

23

Monastic Timekeeping Stars and Chickens Cyprian Weaver, O.S.B.

T

24

Abbey Banner

Rudolphous/Wikimedia

Egyptian sundial, gypsum alabaster, third century B.C.

Astronomical ceiling, Tomb of Senenmut (facsimile), c. 1479–1458 B.C.

with the discovery that each decan or constellation rose forty minutes later each night, by observing the position of one constellation in relation to the day of the year, they could determine the time. By means of the decans to tell time at night, tables were devised as star “clocks” or star “maps” to enable observers to determine sidereal (star) time.

These intervals, which varied in length in accordance with the length of the days and nights as the seasons changed, came to be known as temporal hours. Only at the spring and fall equinoxes was the length of daylight and nighttime equal. Summer hours were long; winter hours were short.

Temporal hours were used for more than 2,500 years after being adopted by the Greeks and later by the Romans during the period of Pachomius’ life (c. 290–346).

Initially, the Romans did not measure time in minutes or seconds; the hour was the smallest unit.

Egyptian sundial, Greco-Roman Period, date unknown

Courtesy of the Metropolitan Museum of Art

The ancient Egyptians split the day into ten hours and added a twilight hour at the beginning and end of the day, for a total of twenty-four hours. Based on celestial observations, the twelve hours of night were established. They also used a system of thirtysix grouped stars or constellations called decans, and

Courtesy of the Metropolitan Museum of Art

Pachomian monks, as Egyptians, were well versed in timekeeping. Astronomical observations brought them to the threshold of their success and survival as a community as well as a nation. For them, the moon was more significant to their life before the advent of artificial light. Observation of its waxing and waning was more obvious to equatorial populations than the change of the seasons. As a result, the moon cycle rather than the solar year had a greater impact on calendars created in lower latitudes. Archaeological evidence suggests that several timekeeping devices were in use in Egypt as early as the New Kingdom (c. 1500 B.C.). To keep track of the hours throughout the day, Egyptian innovation yielded various forms of sundials and shadow clocks that indicated the time by the length or direction of the sun’s shadow. The water clock, the sundial’s nocturnal complement, was devised to record the hours at night or on cloudy days. One of the original water clocks consisted of a basin with a tiny hole near the bottom through which water leaked.

As the water level dropped below the hour lines etched on the inner surface, it indicated the passing hour.

Rama/Wikimedia

he need to measure time arose early on in monastic history. It was essential for maintaining prayer as well as community life based on unanimity of practice. As we read with Saint Pachomius [see Fall 2023 Abbey Banner, pages 16–19], his monks devised the “reclining seat” (kathisma) to remain vigilant in prayer. This attentive state would have enabled the brother to sound the signal for morning prayer when the moment arrived.

Water clock decorated with a baboon, 664–30 B.C.

Regardless of the season, the day and night were separated into twelve (hour) intervals. GrecoRoman clock time was fully formed only when it incorporated Egyptian notions of the hour in the Ptolemaic Kingdom of the early third century B.C. Early in the fourth century A.D., when the Roman Emperor Constantine made Christianity the state religion, the seven-day week was officially adopted. Roman technology divided a day into periods. The day was split into ante meridiem (A.M., before midday) and post meridiem (P.M., after midday). An hour was defined as one twelfth of the daytime (the natural day, dies naturalis, meaning from sunrise to sunset as measured by sundials) or the time that elapsed between sunset and sunrise (the twelve hours of night completed the media nox of midnight to midnight). The length of the hour altered since the duration changed with the seasons: the hours were shorter in the winter, and the opposite was true in the summer. At the winter and summer solstices, at the Mediterranean latitude, an hour lasted roughly 45 and 75 minutes, respectively.

The Romans were aware that day length varied not just with the season but also with latitude.

In the West as in the East, the cenobitic way of life arose with a consciousness for the need to optimize the monastic pursuit of prayer and communal activities by the regulation of time. Only a dependable timetable could provide for the proper allotment of timing for prayer and rest, fasting and mealtimes, work and reading. The first monastic rules with a focus on this agenda would be those of Saint Augustine of Hippo (354–430) and Saint John Cassian (360–435). Although Augustine’s Rule (Ordo Monasterii, 395) sets a tone for time management, it provides no specific detail of timing. It provides the daily office’s makeup and its seasonal variations. It highlights the significance of Matins and Vespers. It takes note of the little hours (Terce, Sext, None) and a nascent Compline. The Nocturnes, or Night Office, is determined by the calendar, which divides between the seasons of summer, winter, and

Winter 2023–24

25

John Cassian, who had spent his earlier years leading a monastic life in Egypt, arrived in 407 at Marseilles and later established two cenobitic monasteries, one for men and another for women. His De institutis coenobiorum (Institutes of the Cenobitic Life), which details the lives of Palestinian and Egyptian monks, was commissioned by Bishop Castor of Aptia Julia in southern Gaul between 417 and 419.

Like Augustine, Cassian establishes a strict schedule.

The distribution of the prayer and rest hours serves as the foundation. Following Eastern tradition, he begins his day with the Night Office. He then moves on to Matins, the little hours (Terce, Sext, None), and Vespers. Later, he addresses Compline. He describes how the monks in the East instituted Prime to keep them from sleeping in after Matins and relaxing until Terce—he denounces the monks who, despite reciting the new office, still go back to bed.

As for rousing the community for Night Vigils, he forcefully reminds the one in charge: But he who is entrusted with arousing the religious community and caring for the synaxis does not presume to awaken the brothers for the daily vigils whenever he pleases or whenever he wakes up at night or as he happens to be moved by his own sleepiness or sleeplessness. Instead, although daily habit may compel him to wake up at a particular time, nonetheless from the course of the stars (cursu stellarum), he carefully and frequently watches for the time appointed by the community and calls them to their service of prayer.

Institutes 2.17

Here is the first and key textual reference as to how that brother on duty should determine the time—from the age-old practice of observing the stars. We should not be surprised, given Cassian’s respect for the Egyptian practice of star “clocks.”

26

Abbey Banner

Nonetheless, one commentator suggests an alternative means: “Note that the stars were consulted to determine the time of night waking, rather than an instrument such as a water clock, which would have been available in Cassian’s day” (Boniface Ramsey, 2000). But the ease and natural proficiency with which a Cassian monk could use a star clock, map, or table would have made its option most efficient.

Another stargazer of this era was Saint Gregory of Tours (c. 538–594), a Frankish bishop and historian most noted for his History of the Franks, that provides much detail about the sixth-century Franco-Roman kingdom. He also wrote De cursu stellarum (On the Courses of the Stars) to establish time, according to the position of the stars, when the Night Office should be sung. Gregory avoided any use or references to Greek constellations in their mythological forms. He notes deferentially that the constellation Ursa Major (which includes the Big Dipper or Plow), was called plaustrum or “the wagon” by the rustics (David Graff, 2005).

Even though he rearranged the stars to reflect Christian symbolism, yet he frequently reused the more significant stars in his work. At the beginning of his catalogue, Gregory refers to the brilliant star Robeola (Arcturus), which is only visible for one hour during the month of September, as a guide that a religious community can use to determine the appropriate time to pray Matins.

This confirms that constellations of the night sky still played a role in monastic timekeeping.

In addition to stars, chickens also have a role in timekeeping. Chickens have a circadian (24-hour) cycle that synchronizes with light cycles and thus controls hormonal and physiological parameters including crowing, which is a testosterone-dependent vocalization. They can recalibrate their internal cycles in response to incremental changes in light intensity. West African Gambian hens, for instance, shift their roosting times in accordance with the seasons: since the days are relatively the same duration, the hens appear to negotiate roosting in relation to fluctuating light intensity. There-

monasteries. And so, after keeping watch throughout the night, they rest their bodies for the nearly two hours that remain and do not grow faint from sleepiness during the day.

Courtesy of the Metropolitan Museum of Art

half-seasons based on the length of the night. The schedule for work (morning until noon, and evening) and reading (from Sext at noon to None at 2:00 or 4:00 P.M.) are provided for as is supper following None. However, no indication is provided as to how the daily horarium was managed temporally to synchronize community life.

Astronomical ceiling, Tomb of Senenmut (detail)

fore, chickens can anticipate light cycles. In north central India, where the sun is not visible until it has risen above the surrounding mountains, research indicates that crowing begins approximately two to three hours before sunrise, with initial intervals of approximately thirty minutes decreasing to approximately seven minutes at sunrise, even though the sun is not visible at sunrise (Krystal D’Costa, 2011).

Aside from chronobiology, ethnographic studies have clearly documented groups that utilize chickens in determining time. The Bororo community in Brazil, for example, employs a method of timekeeping that involves observing the progressive escalation in both intensity and frequency of crows from the initial cockcrow until dawn. Similarly, the Ifugao people in the Philippines assert that cocks crow on four separate occasions throughout the night, with the third occurrence typically taking place about 4:00 A.M. (Kevin Birth, 2011).

Chickens, as an element of time management, are also featured in Cassian’s Institutes.

Therefore, in wintertime, when the nights are longer, the seniors arrange for the Vigil, which is celebrated each week on the eve of the Sabbath, up until the fourth cockcrow in the

Institutes 3.8.1

Here we find a role for a familiar sentry of the morning and a horological asset that was likely used by earlier as well as subsequent monastic communities.

The legacy of cockcrows has been largely forgotten

by Christians. In his Apostolic Tradition (Egyptian Church Order), Saint Hippolytus (c. 170–235), one of the most important theologians of the early Church, makes use of cockcrow to signal a portion of the baptismal liturgy: “They shall all keep vigil all night, reading and instructing them.

At the hour in which the cock crows, they shall first pray over the water. Likewise, at the hour of the cockcrow, rise and pray.” Similarly, Saint Gregory the Great (c. 540–604) used chickens as examples for preachers. “First, they, like roosters, struggle against darkness to herald the approach of light. Second, they rouse the sleepy. As cocks’ intelligence penetrates the darkness, so should teachers’ knowledge.” Gregory also states that chickens are louder in the darkness and quieter as dawn approaches, and he interprets this as a metaphor for how preachers should treat people: those who are in spiritual darkness should hear harsher messages, while those who are approaching spiritual enlightenment should hear the “subtlest mysteries.” When roosters crow, they also flap their wings; similarly, preachers must not only preach but also perform (Kevin Birth, 2011).

Aside from abundant spiritual symbolizing, the rooster continued to play a practical role in the monastic horarium.

Father Cyprian Weaver, O.S.B., a research scholar in the role of neuroendocrinology in regenerative and genomic medicine, is a retired associate professor of medicine, cardiology, at the University of Minnesota.

Winter 2023–24

27

Meet a Monk: Cletus Connors Timothy Backous, O.S.B.

E

very monastery has one.

He’s the confrere with a good sense of humor, a solid work ethic, and an abundance of talent. No matter what assignment he’s given, this confrere rises to the occasion. At the same time, he never seeks to climb higher in the ranks but is satisfied with whatever tasks are given him. The Saint John’s Abbey version of this profile is Father Cletus Connors, O.S.B. The third of three boys of William and Martha (Fisher) Connors, Cletus was born in Edgerton, Wisconsin, in 1937.

From conversations with his local pastor, Cletus heard stories of trips to Collegeville where the pastor was seeking advice from the monks who had recently moved into their new church. The pastor’s most trusted source of information and advice was Father Cloud Meinberg, O.S.B. (1914–1982),

Abbey archives

28

Abbey Banner

St. Boniface Parish Festival

an artist and designer who was eager to share his ideas. Father Cloud was recognized for his contributions to the emerging architectural modernism, and Cletus’ pastor was guiding his own parish in that direction.

And so it was through those many conversations that Cletus’ interest in this Benedictine community was piqued.

Along with eleven other young men, Cletus entered the novitiate of Saint John’s Abbey in 1967— professing his first vows as a Benedictine monk a year later— and discovered a community that was alive with the excitement of renewal following the Second Vatican Council. Saint John’s was bustling with energy for liturgical reform, especially in art and music. Many monks were contributing to this forward movement—which perhaps

Abbey archives

explains why the population of the monastery swelled to over 400 members at that time. The size of the community today has dropped to about one-quarter of that number, but that does not bother Cletus. He explains that, during his early years in the monastery, “Many of us thought ‘the bigger the better.’ Now, I would say that is not necessarily the case.” He feels that the lower numbers make it possible for the monks to get to know each other better and to connect on deeper levels. He finds his confreres today to be closer to each other and the atmosphere to be warm and comfortable.

Before he came to Collegeville, Cletus taught music to high school students in Milwaukee.

Throughout his monastic life, however, because of his abundant talents, superiors have

asked him to take on many assignments unrelated to his music background. He has served as a chaplain at St. Mary’s Hospital in Duluth, as a faculty resident and director of the residential life program of Saint John’s University, as a missionary monk at our former priory in Nassau, The Bahamas, and as a pastor of several rural parishes in the Diocese of Saint Cloud.

In the 1970s, he was appointed the subprior of the monastery, serving as the immediate superior for those solemnly professed for fifteen years or fewer. As subprior, his duties included approving vacations plans, weekend pastoral assignments, annual budgets, and other incidental permissions when necessary. If the abbot and prior were both absent, Cletus would be in charge of everything.

Abbey archives

Father Cletus’ pastoral assignments—in the parishes and the hospital—are among his most treasured memories.

Wherever he served, he was beloved and well cared for. His parishioners reveled in his keen sense of humor and felt a deep attachment to their pastor. During the most difficult moments, he blossomed and shared with the local community a sense of hope. At one assignment, for example, he ministered at a parish that had outgrown its space and needed to build a larger office area. Throughout the planning process, his guidance helped the members of the congregation overcome their initial disagreements and feelings of anxiety. He helped them to redefine themselves as a faith community and to deepen their understanding of themselves as the people of God. Such transformations do not come easily for most parishes, but Cletus was able to lead them forward, to assist in solid decision-making because the parishioners trusted and respected him.

Over the years, many confreres have been the beneficiaries of another of Cletus’ gifts—cooking. During his pastoral assignments, he loved to share his beautiful residences with monks who ate regularly in an institutional manner. His dinner parties were marked by a fine

Joseph Pieschel

meal, good wine, and hilarious conversations. A master at hospitality, Cletus makes each guest feel not only welcomed but also valued.

Father Cletus Connors was attracted to Collegeville and Saint John’s Abbey because of its architecture. However, he committed himself to Benedictine life because of the people who populate those buildings. He is a monk who seeks God with the help of many brothers. Whether he was serving as a monastic superior or shepherding the local people of our parishes, Cletus has been a gift to us. Even though he recently “retired” and moved back to the abbey, he is still called on for backup help regularly. And he continues to enhance our liturgies by playing the flute—at age 86, he still has the lung power and the determination to share his talents.

Winter 2023–24

29

Meet a Centenarian: Luke Dowal

Michael Naughton

F

first vows as a Benedictine monk on 11 July 1960 and completed his undergraduate degree in philosophy at Saint John’s two years later. Following priesthood studies, he was ordained on 4 June 1966.

or the past twelve months, the monks of Saint John’s Abbey have been praying for God’s blessings of good health and length of days for our dear Brother Luke Dowal, O.S.B., as he began his measured march toward the abbey’s history books.

On 18 December 2023, Brother Luke will be one-hundred years young—following Father Angelo Zankl (1901–2007) and Father Kilian McDonnell (b. 1921), the third monk of our community to be so blessed.

Born Zygmond Stanisław Dowal on 18 December 1923 to Vincenty and Stanisława Dowal of Gardner, Massachusetts, Luke was one of eight children. After graduating from high school, he became a merchant seaman, serving in both the Pacific and Atlantic theaters throughout World War II. After his “conversion to life,” he entered the novitiate at Saint John’s, professing his first vows as a Benedictine in 1960.

Abbey archives

30

Abbey Banner

Abbey archives Paul Middlestaedt

In St. Raphael Hall, Brother Luke brings cheer to Nurse Kari Salzer and residents alike.

Luke served at Abadía del Tepeyac, Mexico City, as a missionary from 1963–1967. After returning to Collegeville, he served in a variety of roles: assistant refectorian, gardener, carpenter, and even as a nurse after getting his degree in 1972.

Senior monks remember Luke as a sacristan par excellence. Even more memorable than his work in the sacristy, however, was the magic that he conjured up in the kitchen. His creations of bread, pastries, cakes, or pies were the reason that novices were always eager to assist in the sacristy.

They knew that after about ten minutes of hard labor, they would be invited by Luke to a leisurely coffee break that always included freshly baked treats.

Luke’s creativity has also been expressed through painting, a hobby he first took up in 1969.

A quiet, hard-working man of faith, Brother Luke blesses his confreres each day with a smile and an infectious laugh. For sixty-three years, he has been a happy monk. May his happy days continue.

The Visitor

F

ather Michael Edward Naughton, O.S.B., the elder of two sons of Edward Joseph and Mildred (Moyer) Naughton, was born on 3 May 1939 in Marshalltown, Iowa.

He attended Saint Mary grade and high school in Marshalltown, graduating as class valedictorian in 1957.

Michael’s interest in religious life stemmed from his love of the Latin liturgy. During his senior year of high school, he considered joining the Trappists.

His pastor, however, encouraged him to look to the Benedictine Order after college. Michael enrolled at Loras College in Dubuque, but after receiving the catalog of Saint John’s University, he “tore up the ‘Papers of Affiliation with the Archdiocese of Dubuque,’ and entered upon a new venture at Saint John’s in Collegeville.” He professed his

Over the years, Father Michael served his community as organist, music director, liturgy director, and choirmaster. He exercised his pastoral skills at several Minnesota parishes and as a chaplain for Saint John’s University and for the sisters of Saint Benedict’s Monastery. Following training at the Menninger Clinic, he was a counselor and teacher of counseling skills. From 1969– 1972, he was the executive director of the summer Institute for Mental Health at Collegeville. Michael completed a master’s degree in counseling at Kansas State University, 1976.

Beginning in 1981, Father Michael spent three years at Saint Augustine’s Monastery in Nassau, The Bahamas, before returning to Saint John’s and serving as an editor at Liturgical Press. In 1988, he was appointed director of the Press, a position he held until 2001.

During his tenure, the Press acquired Pueblo Books and Michael Glazier Books, thereby expanding its popular liturgical library to include more academic and scholarly titles. He introduced desktop publishing and expanded the Spanish-language book titles. In 1998 the Catholic Library Association honored

Liturgical Press with its Jerome Award for outstanding contribution to excellence in scholarship. In accepting the award, Michael did so “not only for myself, but for . . . ‘The People of the Press’ who have had the good grace to accept me as the director and who collaborate fully in the acceptance and publication of our titles. I accept it also for my confreres at Saint John’s Abbey.” Michael was further honored by the board of directors of the Catholic Book Publishing Association who bestowed on him a Lifetime Achievement Award (2001) for his progressive leadership for the Church.

Father Michael’s administrative skills were put to good use at Mary, Mother of the Church Abbey in Richmond, Virginia (2002–2004), and as prior at Sant’Anselmo, the Benedictine international house of studies in Rome (2004–2009).

More recently, Michael suffered from severe hearing loss that effectively ended his pastoral ministry and service as an organist. He enjoyed reading, solitaire, and presiding at the daily crossword puzzle. Father Michael died of a stroke on 9 September 2023.

Michael Naughton: A true Latinist, one of our last committed smokers, an afficionado of crossword puzzles, a short fuse.

Abbot John Klassen, O.S.B.

Winter 2023-24

31

Cloister light The daily routine within the cloister is enlivened by the antics of the “characters” of the community. Here are stories from the Monastic Mischief file.

Abbatial Election Why waste a good man on a job like that!

Abbey Chronicle Accounts Payable The university’s student development department received a significant monetary donation for use at the discretion of the department’s head, who happily—and repeatedly—charged operating expenses to the gift.

He continued to charge expenses to the account even after the gift had been exhausted. The treasurer brought the deficit spending to Father’s attention, who protested: “But we received a gift for departmental expenses.” “Yes, you did,” the treasurer replied. “But Father, you can only spend it once!”

Father Martin

Father Benedict

Weight Watchers Heat makes things expand. So, I don’t have a weight problem.

I’m just hot.

Asian Hotel Anyone who attempts to start a public riot will be severely published.

Tombstone Here lies an atheist All dressed up And no place to go Laundry 101 If you don’t know how to use the washers and dryers, please read the instructions or ask for help. Today I vacuumed the insides and lint filters of both dryers to remove the powdered detergent that had been put in them.

Brother Alan

Fish and visitors smell after three days.

Benjamin Franklin

32

Abbey Banner

Sound of Silence Sister Julie entered a religious community known for its strict ascetical practices, including a vow of silence. On the occasion of her silver anniversary of religious profession, Sister Julie’s superior addressed her: “Congratulations, Sister. You have faithfully lived in our community for twenty-five years. To celebrate this special moment, I give you permission to say two words.” Without hesitation, Sister Julie responded: “Hard bed.” “Thank you, Sister,” replied the superior.

“You may return to your duties in the monastery.”

On the occasion of Sister Julie’s golden anniversary of profession, her superior addressed her: “Congratulations, Sister. You have faithfully lived in our community for fifty years. To celebrate this happy day, I give you permission to say two words.” Without hesitation, Sister Julie responded: “Bad food.” “Thank you, Sister,” replied the superior. “You may return to your duties in the monastery.”

On the occasion of Sister Julie’s diamond jubilee of profession, her superior addressed her: “Congratulations, Sister. You have faithfully lived in our community for seventy-five years. To celebrate this special occasion, I give you permission to say two more words.” Without hesitation, Sister Julie responded: “I quit!” “Well, I can’t say that I’m surprised,” replied the superior. “All you’ve done your whole life is complain, complain, complain.”

They say . . .

Scholarly Evaluation Each of you is a monument to the deficiency of the human brain.

You possess all the attributes of a demagogue: a screeching, horrible voice; a perverse, cross-grained nature; and the language of the marketplace. In you all is united which is needful for governing.

Aristophanes

It has been my experience that folks who have no vices have very few virtues.

Abraham Lincoln Man is a Religious Animal. He is the only Religious Animal. He is the only animal that has the True Religion—several of them. The higher animals have no religion. And we are told that they are going to be left out in the Hereafter. I wonder why? It seems questionable taste.

Mark Twain

June and July hot and dry.

August and September same old weather.

S

ummer’s intense heat continued into the fall. A temperature of 94°F was registered on 4 September, but thanks to a more comfortable dewpoint, the community’s Labor Day picnic—blessed with fresh tomatoes, green beans, and corn—was delightful. Two days later, a cold front from Canada broke the heat wave, reduced the temp to 59, but also introduced smokey haze and an air-quality reading of 136. The National Oceanic and Atmospheric Administration reported that September 2023 in North and South America, Europe, and Africa was the hottest in its 174 years of climate records. The heat and drought did not dull Saint John’s most colorful season; the maples sparkled well into October. Collegeville was frost-free until 10 October.

Warm weather— temps in the 50s and 60s— returned in midNovember, but a cold snap after Thanksgiving led to Lake Sagatagan icing over on 28 November. During the dark December days, we pray for the Son’s dawning. O Come, O Come, Emmanuel!

September 2023 • On 15 September the monastic community hosted the eighteen members of the U.S. LutheranCatholic Dialogue for supper

President Brian Bruess cheered on by his Saint John’s predecessors

Tommy O’Laughlin

and Evening Prayer. The group was on campus, at the suggestion of the Evangelical Lutheran Church in America coordinators, for four days of ecumenical discussions.

days before the Minnesota Department of Health reported the sobering milestone: 15,000 people in the state have died from the coronavirus since March 2020.

• A color guard and a delegation of Benedictines—sisters of Saint Benedict’s Monastery and monks of Saint John’s Abbey—led the procession of students, alumni/ae, staff, faculty, trustees, visiting dignitaries, and all manner of well-wishers into the abbey and university church to celebrate the inauguration of Dr. Brian Bruess as the first joint president of Saint John’s University and the College of Saint Benedict on 22 September. All living former presidents of Saint John’s were present along with most of the former Saint Benedict presidents.

A delightfully festive ceremony was followed by a champagne reception in the Auditorium court.

• Abbot John Klassen and Brother Denys Janiga attended the annual Bridgefolk conference, held this year at Associated Mennonite Biblical Seminary (Elkhart, Indiana) and entitled “Pathways through Climate Doom: Resistance and Resilience.” The theme was chosen because climate doom has surpassed climate-change denial as the main reason people don’t take action to confront the environmental crisis the world is facing. Abbot John and Brother Denys also participated in an immersion experience as they visited points along the Trail of Death—the forced march of 859 Potawatomi men, women, and children from Indiana to Osawatomie, Kansas, in 1838. During that 660-mile journey (in sixty days) forty-two Indigenous

• Eight confreres tested positive for COVID-19 in September, only

Winter 2023–24

33

people died along the way.

Those who did arrive at their forced destination found that the promised provisions of food and housing were absent. More than two hundred of the tribe would die of starvation and disease in the next few years.

October 2023 • Father Dunstan Tucker (1903– 1985) was inducted into the Saint John’s University J-Club Hall of Honor and awarded the J-Club Distinguished Service Award during Homecoming festivities on 14 October. A baseball standout for the Johnnies in the 1920s, he entered the monastic community shortly before graduating from the university in 1925. His academic career was as distinguished as his athletic accomplishments. A respected Dante scholar, he served as chair of the English department (1932–1952) as well as academic dean (1958–1967). He was the head baseball coach for a total of eighteen years and saw his teams win four conference championships (1936, 1937, 1942, 1969).

Along with his confrere Father Martin Schirber, Father Dunstan wrote Scoreboard: A History of Athletics at Saint John’s University (1979).

During the annual appreciation dinner for supporters and benefactors of Saint John’s Preparatory School, Brother Paul-Vincent Niebauer was honored with the school’s Cornerstone Award—presented to individuals, businesses, or foundations that have demonstrated an outstanding commitment to the prep school.

Mr. Aaron Miller, vice president of advancement, recognized Brother Paul-Vincent for his “care, compassion, and ability to see the potential in all people” which “drives his commitment to the mission and students of Saint John’s Prep.” Prior to proAlan Reed, fessing his vows as a Benedictine monk in 1995, Brother Paul-Vincent spent thirteen years with a traveling circus. At the prep school, he exchanged the circus tent for the stage, directing theater productions throughout his monastic life.

O.S.B.

blessed us with 3,598 pounds of produce. Tasty tomatoes topped the tonnage totals: 1,345 pounds made their way to the monastery dining room for a nearly daily treat during the growing season.

Another 88 pounds of salad greens enhanced our daily fare.

The community’s table was filled with a variety of other fresh vegetables, including carrots (64 lbs), cucumbers (56 lbs), garlic (33 lbs), green beans/pod peas (150 lbs), potatoes (123 lbs), rhubarb (34 lbs), squash/pumpkins (348 lbs), and tomatillos

• Despite the generally unfavorable growing conditions earlier this spring and the summer drought, the monastic community’s vegetable gardens produced abundantly this year. From asparagus (55 lbs) to zucchini (260 lbs), the Lord of the harvest

(178 lbs). Apples (447 lbs) led in the fruit division; raspberries, currants, plums, pears, and grapes totaled 282 pounds. Brother Isidore Glyer was able to liberate 238 pounds of raw black walnuts (in the hull) from the local squirrels—who may have been distracted by the bumper crop of acorns this year. However, he anticipates a modest harvest of edibles (perhaps as little as 10 pounds) because the nuts in the shell are small, apparently due to the drought conditions.

• Hundreds of students, Collegeville neighbors, monks, and a few goblins were scared to attention as the theme from Phantom of the Opera by Andrew Lloyd Webber and J. S. Bach’s Toccata and Fugue in D minor were performed on the mighty Holtkamp-Pasi organ on the evening of 30 October to open The Great Pumpkin Returns concert. Other piano or organ favorites of Halloween ranged from the delightful “Great Pumpkin Waltz” by Vince Guaraldi to selections from the macabre Dark Shadows television program of the 1960s. To keep the program from becoming too scary, Mr. Jeff Engholm (vocalist and bass), Ms. Ann Michels (vocals), and Mr. George Maurer (piano) provided a delightful jazz interlude. The organ or piano performers included Mr. Samuel Holmberg, Brothers David Klingeman and Jacob Berns, and Father Robert Koopmann. A ghoul time was had by all.

With music, hot chocolate, and cookies, Saint John’s welcomed the Advent and Christmas seasons during the annual lighting of the Great Hall Christmas tree, 27 November.

Robin Pierzina, O.S.B.

November 2023 • Renowned organist Dr. Isabelle Demers presented the world premiere of “Tone Poem in Honour of Saint Benedict” by Rachel Laurin during a concert in the abbey and university church, 5 November. Canadian organist-composer Rachel Laurin passed away in August, shortly after completing the piece, commissioned through the generosity of Michael Barone, longtime host of American Public Media’s weekly Pipedreams program.

• During their Fall 2023 Day of Reflection, oblates of Saint John’s Abbey explored the place of new beginnings (Rule 58) and hospitality (Rule 66) as Brother

Jacob Berns reflected on these important moments in Benedictine life in his retreat conference, “Gateways of Grace.”

• The annual controlled archery deer hunt in the abbey arboretum opened on 16 October and will end on 31 December. The intent of the hunt is to reduce the deer population to a level that allows natural regeneration of the forest ecosystem, essential to the long-term habitat of deer and other components of the ecosystem. Harvesting primarily antlerless deer is the best method for controlling the deer population. As of late November, twenty-four deer had been taken.

Robin Pierzina, O.S.B.

34

Abbey Banner

Winter 2023–24

35

Fifty Years Ago

Monks in the Kitchen

Excerpted from Confrere, newsletter of Saint John’s Abbey:

catch did not live up to the post-resurrection record of Simon Peter—who caught one hundred fifty-three large fish without tearing their nets (John 21:11). Not only did this pre-winter catch number a mere one hundred thirty, but the nets were torn.

To add insult to injury, two 20-pound northerns had to be thrown back into the lake.

26 October 1973

The church of Saint Mary’s Mission at Red Lake, Minnesota, has a new cross. But this is no ordinary cross, for it is from the twin towers of the old abbey church (Great Hall). [First positioned atop the church and blessed in June 1882, the crosses remained there until 1960, when the twin towers were taken down.] The removal of the spires was necessary because the five bells in the towers had to be taken out for shipment to Cincinnati, where they were to be remounted for the banner of the new church. This past summer, at the suggestion of Brother Placid Stuckenschneider, the cross was gold-leafed, and this month was put into place after necessary repairs were completed on the steeple.

Fathers James Tingerthal and Alan Steichen met in New York City with the headmasters of four other Benedictine preparatory schools to set up and seek funding for a consortium of Benedictine prep schools to promote advanced placement in colleges.

26 November 1973

The Minnesota Historical Society has chosen Saint John’s as a site to be marked by a plaque summarizing significant points of Collegeville history for the benefit of travelers and tourists. The plaque will be

36

Abbey Banner

Saint Mary’s Mission Church, 1997

placed near the entrance to Saint John’s.

Father Philip Kaufman, staff member and theological consultant at St. Benedict Center in Madison, Wisconsin, has delivered a variety of theological and ecumenical presentations to Catholic and Protestant groups. During the past few months, he has given a series of six conferences on the Church, the Eucharist, ministry and orders, and papal infallibility to the Watertown Ministerial Association, to a Lutheran Missionary Training Program held at the Center in Madison, and at the Lutheran Campus Center at the University of Wisconsin.

Their Botz were full. Fathers Paschal and Roger Botz and Brother Stephen Thell went netting for whitefish in Lake Koronis on 14 November.

Father Paschal reports that their

Abbey archives

18 December 1973

The novices presented a puppet show for the kids (young and old) at the Christmas Tree blessing-and-lighting celebration on 3 December. The puppet show was called “Revelation Follies” and featured Mary and Joseph, a big dragon and angels, and an innkeeper and his wife.

Father Thomas Wahl will be accompanying eleven seminarians, including three Benedictines from other monasteries, to Jerusalem in January. There the group will spend the second semester studying the Old Testament and exploring the Holy Land.

The hope is to make an annual program of this.

SO easy . . . and the BEST

Ælred Senna, O.S.B.

I

don’t know why I have not previously shared this recipe.

Perhaps because I always thought it was just too simple. It is a go-to recipe for me whenever I’m catering a dinner, and guests always rave about the vegetables.

But, honestly, there’s nothing to it. All you need are good, fresh vegetables, salt, pepper, good olive oil, and high heat in your oven.

While I know everyone loves potatoes, I will say that I never use them for this recipe. I prefer the texture of the other, less starchy roots in this combination. One of my favorite root vegetables is rutabaga. It caramelizes nicely in the oven and its slight bitterness mellows in the high heat. The Brussels sprouts are optional, as I know many people are averse to them, but if you give them a try, I think you will not be disappointed— especially if you also include the optional bacon!

Brother Ælred Senna, O.S.B., is publisher of Give Us This Day and abbey refectorian.

28 January 1974

Father Gerard Farrell gave an ecumenical organ recital on 16 December at Fort Bliss, El Paso, Texas. The concert was sponsored by the Jewish, Protestant, and Catholic chaplains at the base. Ælred Senna, O.S.B.

Ælred Senna, O.S.B.

Best Roasted Vegetables

Plan on about 1/3 pound per person as a side dish

• Carrots, scrubbed or peeled, cut into 1” to 1½” dice • Rutabaga, peeled, cut into 1” to 1½” dice • Purple onion, peeled, cut in half through the root, and cut into 1” to 1½” dice • Whole cloves of garlic, peeled and smashed slightly, cut in two if they are very large • Brussels sprouts, trimmed, cut in half or quarters through the root (optional) • Other root vegetables, such as parsnips, beets, etc.; prepared as above (optional) • Bacon, diced (optional) • Kosher salt, coarsely ground black pepper, olive oil

Preheat oven to 425°F–450°F. 1. If desired, line baking sheet(s) with parchment paper. This aids with cleanup afterward, though these vegetables rarely stick much to the pan.

2. Add vegetables to a large bowl and toss them together with your hands. Add in the bacon, too, if you’re using it. Pour the mixture onto a baking sheet (or two, if needed) and spread everything in an even single layer that is not overcrowded.

3. Drizzle the vegetables generously with olive oil. Sprinkle liberally with kosher salt and a generous quantity of black pepper. (Don’t be stingy with the oil, salt, or pepper—it’s the only seasoning these vegetables will get or need!) Massage everything around on the baking sheet(s) to coat well.

(Wear vinyl gloves if you don’t want your hands to get oily.)

4. Roast in oven for 30 to 40 minutes or until the vegetables are nicely caramelized and just tender when pierced with a fork.

(I prefer to serve these immediately, while the caramelized bits are still crisp, but they will hold in a warm—not hot—oven until serving time.)

Winter 2023–24

37

In Memoriam

Presumption

Please join the monastic community in prayerful remembrance of our deceased family members and friends:

Timothy Backous, O.S.B.

Esthela Aguilar Flores Abbot Hugh R. Anderson, O.S.B. Cynthia N. “Cindy” Armstrong Mariella Arnold Thomas Joseph “Tom” Arth Nicholas Ast, O.S.B. Theresa M. “Terry” Barrett Louise Bartlett Arnold Bechtold Elmer J. Beuning Viola A. Blonigen Annette Brophy, O.S.B. Irene Burzynski, O.S.B. Joseph G. “Joe” Chisholm Cyprian Constantine, O.S.B. Iris Helene Cornelius Robert Francis Derenthal Joyce Ditzler Anne Agnes Fasching Ruth Fox, O.S.B.

James Leo “Jim” Franklin George Frein Anne Furnstahl, O.S.F. Richard R. Gaillardetz Simon Gallagher, O.S.B. Jane Ann Goetten Steven Michael “Steve” Grant Patricia Katherine Ann Hackert William A. “Bill” Holt, O.P. Jane Ellen Kelly, C.S.J. Eunice Libaire S. Owen Lindblad, O.S.B. Robert C. Lindquist Yvonne Marie Lindquist Theresa Lodermeier, O.S.B. Mary Peter Marthaler, O.S.C. Thomas W. “Tom” McKeown Jr. Mary Fox McPherson Dennis B. Nau Michael Naughton, O.S.B.

Robert Nguyen, O.S.B. Aelred Niespolo, O.S.B. Simon O’Donnell, O.S.B. James W. “Jim” O’Meara John Theodore “Jack” Peck Maria Cristina Perez Ramos, Obl.S.B. Mary Ann “Kutzy” Pierzina Mary A. “MaryAnn” Polipnick Josephine Posa Donald Leonard Ross Sr. James Bradley “Jim” Rutten Terrence “Terry” Ryan Jeanette M. Sand Anthony J. “Tony” Stalboerger Christopher E. “Chris” Stoeckel Brian Tuggle David Turner, O.S.B. Cecile Marie Uhlorn, O.S.B. Jacquelyne M. “Jackie” Witter Thomas Allan “Tom” Zipoy

Precious in the eyes of the LORD is the death of God’s faithful ones.

Psalm 116:15

A Monk’s Chronicle Father Eric Hollas, O.S.B., offers spiritual insights and glimpses into the life of the Benedictine community at Saint John’s Abbey in a weekly blog, A Monk’s Chronicle. Visit his blog at: monkschronicle.wordpress.com.

Father Don’s Daily Reflection Father Don Talafous, O.S.B., prepares daily reflections on Scripture and living the life of a Christian that are available on the abbey’s website at: saintjohnsabbey.org/reflection/.

M

onastic prayer time is typically uneventful. We gather daily to recite a recurring four-week cycle of psalms and canticles, many of which become so familiar, we could recite them by heart. Every now and then, however, a line jumps out and grabs our attention—a line that may stay with us for most of the day or even longer. Recently, while I was reciting Psalm 19, verse 14 grabbed my attention: “From presumption restrain your servant, and let it not rule me.” In its historical context, the verse was likely a reference to sins that are premeditated and understood as serious offenses but were committed nonetheless. The psalmist asks God for the wisdom and strength to avoid willful negligence.

Respectfully defer to one another

Our understanding of “presumption” today is broader than a moral dimension. In presuming anything, we are putting our opinion above everything else, even facts. We become so deeply centered on our own perspective, we forget about the possibility that we could be wrong.

No wonder that we beg of God, “let it not rule” us.

Presumption, like most human weaknesses, is detrimental in so many ways. In the context of community life, it can be particularly destructive of human relationships. Those who are opinionated and who disregard reality risk alienation and loneliness. Human interaction relies on give and take, mutual respect, and a genuine desire for the exchange of ideas. The presumptuous are indifferent to this, convinced that they have arrived at the truth without any effort at collaboration.

Saint Benedict promoted peace among monastic members, insisting they deal humbly with each other. Even if they know they are right, it is not their place to rub it in. Instead, they should respectfully defer to one another (Rule 72.4–7).

This bit of Benedictine wisdom is essential for creating and maintaining peace within a monastery. It is equally essential for those outside the cloister—helpful in any relationship, family, or place of business.

Rooted in humility, the lack of presumption is another means to connect with others, to create true and strong lines of communication.

Monastic communities rely on this authenticity for peaceful, productive lives. So, too, should all our social interactions—all should generate peaceful mutuality.

Every occasion of presumption shall be avoided in the monastery.

Rule of Benedict 70.1

May presumption not rule us. May its restraint from our dealings with one another be a portal to honesty, gentleness, and peace.

38

39

Nonprofit Organization U. S. Postage

PAID

Saint Cloud, MN Permit No.2650 Abbey Banner Magazine Saint John’s Abbey P.O. Box 2015 do not reduce in size (size or placeMN between 100% and greater) Collegeville, 56321–2015 U.S.A. use alternative logo for smaller size www.saintjohnsabbey.org

CHANGE SERVICE REQUESTED

Abbey Banner 4 This Issue Robin Pierzina, O.S.B. 5 Integration Abbot John Klassen, O.S.B. 6 Guadalupe in the Advent Season Abbot John Klassen, O.S.B. 8 A Synodal Church in Mission Robin Pierzina, O.S.B. 10 Land Stewards John Geissler 12 Subiaco Aaron Raverty, O.S.B. 15 Rule of Benedict: Monastic Language Eric Hollas, O.S.B.

Winter 2023–24 Volume 23 Number 3 16 The Saint John’s Bible God’s Word for Our Time Abbot John Klassen, O.S.B. Revitalizing the Imagination Michael Patella, O.S.B.

30 Meet a Centenarian: Luke Dowal

20 The Work of Our Hands

33 Abbey Chronicle Robin Pierzina, O.S.B.

22 Winter Reads from Liturgical Press Emily Heidick 24 Monastic Timekeeping: Stars and Chickens Cyprian Weaver, O.S.B. 28 Meet a Monk: Cletus Connors Timothy Backous, O.S.B.

31 Obituary: Michael Naughton 32 Cloister Light

36 Fifty Years Ago 37 Monks in the Kitchen: So easy . . . and the Best Ælred Senna, O.S.B. 38 In Memoriam 39 Presumption Timothy Backous, O.S.B.

Winter Retreat: Finding Hope in a Fractured World: A Labyrinth Retreat 2–4 February 2024 Presented by Emily Wilmer, Obl.S.B. Married Couples Retreat: Wedding Feast at Cana 9–11 February 2024 Presented by Patrick and Shelly Flynn Lenten Retreat: Living Amidst Ambiguity: Fresh Views from the Far East 1–3 March 2024 Presented by Father Edward Vebelun, O.S.B. Triduum Retreat: Art as a Pilgrimage 28–31 March 2024 Presented by Father Jerome Tupa, O.S.B. For additional information or to register, visit: abbeyguesthouse.org; contact the Spiritual Life Office at 320.363.3929; or email us at: spirlife@osb.org