Vultus Christi

Besides Thee what do I desire upon earth?

2009-11-05T22:47:37Z

At no time and in no place does the particular vocation of our little monastery come into focus more clearly than on Thursdays when we succeed each other in adoration and reparation before Our Lord's Eucharistic Face, repeating at the beginning of our watch:

Lord Jesus Christ, Priest and Victim,
behold, I kneel before Thy Eucharistic Face
on behalf of all Thy priests:
(Fathers N. and N.)
and especially those priests of Thine,
who at this moment are most in need
of Thy grace.
For them and in their place,
allow me to remain,
adoring and full of confidence,
close to Thy Open Heart,
hidden in this, the Sacrament of Thy Love.

Through the Sorrowful and Immaculate
Heart of Mary,
our Advocate and the Mediatrix of All Graces,
pour forth upon all the priests of Thy Church
that torrent of mercy that ever flows
from Thy pierced side:
to purify and heal them,
to refresh and sanctify them,
and, at the hour of their death,
to make them worthy of joining Thee
before the Father in the heavenly sanctuary
beyond the veil (Hb 6:19)
where Thou art always living
to make intercession
for us (Hb 7:25). Amen.

An adorer of the Eucharistic Face of Jesus is happy to take his place before the altar. He makes his own the psalmist's inspired words:

My heart hath said to thee: My face hath sought thee:
thy face, O Lord, will I still seek.
Turn not away thy face from me.
(Psalm 26: 8-9)

Behold, O God our protector: and look on the face of thy Christ.
For better is one day in thy courts above thousands.
(Psalm 83:9-10)

I am always with thee.
Thou hast held me by my right hand;
and by thy will thou hast conducted me, and with thy glory thou hast received me.
For what have I in heaven? and besides thee what do I desire upon earth?
For thee my flesh and my heart hath fainted away:
thou art the God of my heart, and the God that is my portion for ever.
For behold they that go far from thee shall perish:
thou hast destroyed all them that are disloyal to thee.
But it is good for me to adhere to my God, to put my hope in the Lord God:
That I may declare all thy praises, in the gates of the daughter of Sion.
(Psalm 72: 24-28)

An adorer of the Eucharistic Face of Jesus opens his inmost soul to the radiance of Our Lord's sacramental countenance. He exposes himself to the One who is exposed before his eyes, and asks to be wounded with the love of His Eucharistic Heart. Enboldened by the words of the Bridegroom in the Canticle, he dares to pray:

"Wound my heart with the love of the Eucharistic Heart.
Make me completely Thine.
Unite me to Thyself in the indestructible bond of Thy Divine Friendship.
Do for me, and in me, and through me,
all that Thou desirest to do for, and in, and through each one of Thy priests.
Let me offer myself to the Mercy which others refuse;
let me believe in the Love that others doubt;
let me accept the Friendship that others ignore
because I am a poor sinner amidst poor sinners,
and because I, even more than others,
have betrayed Thy Mercy, spurned Thy Love, and abused Thy Friendship.

My confidence is immense
because Thou art Love
and because Thou offerest the Friendship of Thy Heart
even to those sinners who have offended Thee most grievously.
Remove then from my soul every obstacle to Thy grace
and every resistance to Thy loving friendship,
until I am completely and forever Thine,
for Thy glory
and for the sake of Thy beloved priests.
Amen."

An adorer of the Eucharistic Face of Jesus prays as the Holy Spirit inspires him to pray: at times in an adoring silence, at times groaning and in tears, and at times in words as they are given him to utter.

Beloved Jesus,
Thou knowest all things and Thou searchest the hearts of men,
despising iniquity, and ready, at every moment,
to purify and heal tem
by a powerful and gentle infusion of Thy Mercy.

To all that Thou art and to all that Thou wouldst do in me,
I say "Yes."
I surrender entirely to the operations of Thy merciful Love
and to the action of the Holy Spirit.
I am all Thine,
and I abandon myself to Thy own burning desire to become my All.
Thou, O Jesus, art enough for me
for in Thee alone lies the happiness
for which Thou didst create me
and which Thou desirest to give me in this life
and in eternity. Amen."

See that you be truly what you are called

2009-11-04T03:24:38Z

A Mirror for Monks

I was fortunate to obtain for our monastic library a lovely used copy of A Mirror for Monks by Ludovicus Blosius. This particular edition, translated by Sir John Duke Coleridge, was published in London in 1872. Penciled inside the front cover is this note: "Non-Catholic translator, but recommended by Dr Newman."

I first came to know of Blosius when I began reading Blessed Abbot Marmion, who often quotes him. Many years ago I also read Blosius (Louis de Blois) in a French edition that was part of the wonderful "Collection Pax" produced by Maredsous at the beginning of the last century.

The following text is drawn from Chapter One:

First and foremost, therefore, I admonish you often and seriously to consider the end of your coming into your monastery; that being dead to the world and yourself, you may live to God. Strive therefore with might and main to accomplish that for which you came; learn strongly to despise all sensible things, and manfully to break, and no less wholesomely to forsake yourself. Make haste to mortify your passions and vicious affections that are in you.

Busy yourself in repressing the unstable wanderings of your heart;
strive to overcome weariness, idleness, and the irksomeness of your
infirm mind. Spend your daily labour in these things; let this be your
glorious contention and healthful affliction. Be not remiss; but arise,
watch, look about you, and expose yourself wholly, lest you be evilly
partial to yourself. God requireth thus much of you; so doth your
state.

You are called a Monk: see that you be truly what you are called. Do
the work of a Monk. Labour earnestly in beating down and casting forth
vice.

Be always armed against the frowardness of nature, against the
haughtiness of mind, against the pleasures of your flesh, and the
enticements of sensuality. Understand well what I say. If you permit
pride, boasting, vainglory, self-complacence, to domineer over your
reason, you are no Monk.

If you frowardly follow your own sense, and dare despise every humble
office, you are not what you are called--you are no Monk.

If as much as in you lieth you repel not envy, hatred, maliciousness,
indignation; if you reject not rash suspicions, childish complaints,
and wicked murmurings, you are no Monk.

If a contentious and earnest strife being risen between you and
another, you do not presently treat of a reconciliation, and what wrong
soever hath been done, you do not presently pardon sincerely, but seek
for revenge, and retain a voluntary private grudge, and not a true and
sincere affection in your heart, or show outwardly signs of
disaffection--nay, if when occasion and necessity requireth, you defer
to help him that hath injured you, you are no Monk, you are no
Christian, you are abominable before God.

If having done amiss, you are ashamed regularly to accuse yourself and
freely to confess your fault; if being blamed, reproved, and corrected,
you be not patient and humble, you are no Monk.

If you neglect readily and faithfully to obey your ghostly Father, if
you refuse to reverence and sincerely to love him as God's vicar, you
are no Monk.

If you willingly withdraw yourself from the Divine Office and other
conventual acts, if you assist not watchfully and reverently in the
service of God, you are no Monk.

If, neglecting internal things, you take care only about the external,
and with a certain dry custom move your body but not your heart to the
works of religion, you are no Monk.

If you give not your mind to holy reading and other spiritual
exercises, if you have your mind so possessed with transitory matters
that you seldom lift yourself up to eternal, you are no Monk.

If you desire delicate and superfluous meats, and intemperately long
after the drinking of wine beyond the measure of a cup, especially if
you be in health, and have beer or other convenient drink sufficiently,
you are no Monk.

If foolishly you require precious apparel, soft beds, and other solaces
of the flesh which agree not with your state and profession; if, loving
corporal rest, you refuse to undergo labour and affliction for God's
sake, you are no Monk.

If you cannot endure solitude and silence, but are delighted with idle
speeches and inordinate laughter, you are no Monk.

If you love to be with seculars, if you desire to wander out of the
monastery through the villages and cities, you are no Monk.

If you presume to take any small matter, to send, receive, or keep any
things without the knowledge or permission of your Superior, you are no
Monk.

If you esteem not the ordinations of holy religion, though never so
little, and willingly do transgress them, you are no Monk. To conclude:
If you seek any other thing in the monastery but God, and with might
and main aspire not to perfection, you are no Monk.

As I have said, therefore, that you may truly be what you are called,
and may not wear the habit of a Monk in vain, do the work of a Monk.
Arm yourself against yourself, and as much as in you lieth overcome and
subdue yourself. If presently you find not the peace you desire; if, I
say, as yet you cannot be at rest, but are troubled and assailed by
brutish motions and turbulent passions: yea, if so be by God's
permission, for your own profit, throughout your whole life you shall
have to do with such enemies, despair not, be not effeminately
dejected, but, humbling yourself before God, stand and be steadfast in
your place, and skirmish stoutly; for even the vessel of election, St.
Paul, endured temptations all his lifetime, in which he was buffeted by
the angel of Satan. When he often beseeched our Lord to be freed from
this trouble he obtained it not, for that it was not expedient for him;
but our Lord answered his prayer, "My grace is sufficient for thee, for
strength is perfected in weakness." And so afterwards St. Paul did
gratefully endure the scourge of temptation.

Being comforted by the example of this most strong and invincible champion, faint not in temptation, but endure manfully, remaining fixed and immoveable in this holy purpose; for without doubt, this labour of yours is grateful to God, although the same seem hard and insufferable to you. Go through this spiritual martyrdom with an invincible mind. Doubt not, although you be a thousand times wounded, and as often trod under foot, if you stand to it, if you give not ground to your enemy and like a coward cast not away your weapons, you shall receive a crown.

Do according to your ability, and commend the rest to God's disposing, saying: As Thy will is in Heaven, so be it done. Let the divine will and ordination be your chief consolation. Which way soever you turn yourself, wheresoever you are, you shall find tribulations and temptations as long as this life lasteth; which, that you may patiently endure, you ought always to be prepared.

November: Praying for the Holy Souls

2009-11-03T14:30:26Z

It must have been forty years ago -- or more -- that I opened the Latin-English missal published by the Abbey of Saint-André-de Bruges and found a stunning woodcut of a chalice turned upside down with the Precious Blood of Christ falling like a gentle rain into purgatory to bring refreshment and deliverance to the Holy Souls.

The offering of the Precious Blood of Christ for the Holy Souls is a mighty form of intercession on their behalf. Given that I am a firm believer in the value of repetitive prayer, of simple invocations repeated over and over again in the form of a chaplet or rosary, I began to pray for the Holy Souls in this way. Readers of Vultus Christi may want to make this prayer their own during the month of November, even on a daily basis. It is prayed on an ordinary rosary.

On the large beads:

V. Eternal Father,
I offer Thee the Precious Blood of Thy Beloved Son, Our Lord Jesus Christ,
the Lamb without blemish or spot (1 P 1:19) --
R. For the refreshment and deliverance of the souls in Purgatory.

(One can add here, especially those of my family, or of my ancestry, or of priests. The Holy Spirit sometimes moves one to pray for particular groups of Holy Souls.)

Ten times on the small beads:

V. By Thy Precious Blood, O Jesus --
R. Purify and deliver their souls.

After having said five decades, one concludes with:

V. Eternal rest grant unto them, O Lord.
R. And let perpetual light shine upon them.
V. May they rest in peace.
R. Amen.

Le peuple immense de ceux qui T'ont cherché

2009-10-31T18:35:25Z

Here (once again) is the homily I preached in French two years ago at the Monastère Saint-Benoît in Nans-sous-Sainte-Anne, France. Richard Chonak's fine translation follows. Thank you, Richard.

« Voici le peuple immense de ceux qui t'ont cherché ».

Oui, Seigneur Jésus, tous ils ont cherché ton Visage.
Tous, ils ont pris à cœur cette parole
que ton Esprit Saint a fait chanter le roi prophète :
« Mon cœur t'a déclaré : je cherche le Seigneur. . .
c'est ta Face, Seigneur, que je rechercherai.
Ne détourne pas de moi ton Visage » (Ps 26, 8-9).

Tous, ils sont devenus miroirs vivants de ta Sainte Face,
selon ce que dit ton Apôtre :
« Et nous tous qui, le visage découvert,
réfléchissons comme en un miroir la gloire du Seigneur,
nous sommes transformés en cette même image,
toujours plus glorieuse,
comme il convient à l'action du Seigneur, qui est l'Esprit » (2 Cor 3, 18).

Seigneur Jésus, la beauté de la gloire de tes saints nous ravit
parce qu'elle est le reflet sur leurs visages de la beauté de la gloire de ta Face !
Aujourd'hui tu nous révèles,
aujourd'hui tu nous redis le secret de toute sainteté :
la recherche de ta Face.

À quiconque cherche ta Face, Seigneur Jésus, tu la révèles,
et celui à qui tu révèles ta Face ne peut que l'adorer.
Cette adoration de ta Sainte Face est transformante,
C'est toujours le roi prophète qui nous donne de chanter chaque nuit :
« Sur nous s'est imprimé, Seigneur, la lumière de ta Face » (Ps 4, 7).

Parmi tous ces visages illuminés par la beauté de ta Face,
il y a un visage qui rayonne d'une splendeur qui fait pâlir le soleil.
C'est le visage de ta Mère, la toute belle, la toute pure.
Tu es toute belle, ô Marie, car sur ton visage nous voyons
le reflet éblouissant de Celui
qui est « le resplendissement de la gloire du Père
et l'effigie de sa substance » (Hb 1, 3).

Toi, la reine de tous les saints,
tu es le signe grandiose qui apparaît dans le ciel :
la Femme revêtue du soleil,
ayant la lune sous ses pieds,
et portant une couronne sertie de douze étoiles.

Je dois vous avouer, chères sœurs,
que dès que nous avons chanté l'antienne du Magnificat aux premières vêpres,
j'ai compris que la foi d'Abraham restait, en quelque sorte, inachevée,
tant qu'elle n'a pas trouvé en Marie sa plénitude.
Les fils et les filles d'Abraham, plus nombreux que les étoiles du ciel,
sont tous sans exception aucune, fils et filles de Marie,
de celle qui a cru « en l'accomplissement de ce qui lui fut dit
de la part du Seigneur » (Lc 1, 45).

C'est Marie qui entraîne tous les saints dans le chant qui, un jour,
déborda de son Cœur immaculé :
« Le Puissant a fait pour moi des merveilles » (Lc 1, 49).
Voici le chant de tous les saints.
Chacun le reçoit des lèvres de Marie pour le reprendre à son tour »
chacun avec sa voix, chacun avec son accent,
chacun avec la mélodie que lui inspire le Saint-Esprit.
C'est cela ce grand bruit qui remplit le ciel ;
c'est le chant de Marie repris par le chœur des saints.

Et qui sont ces saints, tous enfants de Marie ?
Ils sont les bienheureux de l'évangile que vous venez d'entendre.
À chacun des béatitudes correspond cette parole de Jésus crucifié,
ce testament d'amour confié au disciple bien-aimé : « Voici ta Mère » (Jn 19, 27).

Il me faut donc dire :
Vous, les pauvres de cœur, voici votre Mère,
la Vierge des pauvres telle qu'elle s'est manifestée à Banneux,
la Reine des anawim, de ceux qui attendent tout de Dieu.

Vous, les doux, voici votre Mère,
Marie, la bonne agnelle,
celle dont la mansuétude dépasse celle du roi David,
celle dont a douceur apaise tous nos conflits et calme toutes nos tempêtes.

Vous qui pleurez, voici votre Mère,
celle que l'Église, riche de l'expérience de deux millénaires,
appelle Consolatrix Afflictorum, la Consolatrice des Affligés.

Vous qui avez faim et soif de la justice, voici votre Mère,
la Mère de l'Eucharistie,
celle qui a donné de son corps et de son sang
pour que, de son sein virginal, fécondé par la puissance du Saint Esprit,
soient offerts au monde entier le Corps et le Sang du Christ
pour vous rassasier.

Vous les miséricordieux, voici votre Mère,
celle que l'Église, dans ce chant sublime qui s'élève des monastères de par le monde entier tous les soirs, appelle Mater misericordiae.
Marie ne s'effraie point à la vue de vos misères.
Elle les prend toutes dans son Cœur pour les tremper
dans l'huile et dans le vin du Saint Esprit.

Vous les cœurs purs, voici votre Mère,
l'Immaculée, la toute belle, celle qui opère dans le cœur dans pécheurs
des merveilles de pureté et de candeur.

Vous les artisans de paix, voici votre Mère, Regina pacis,
celle qui n'a jamais oublié le chant angélique qui a fait tressaillir les étoiles
en la nuit où elle a mis au monde le Prince de la Paix :
« Gloire à Dieu au plus haut des cieux, et paix sur la terre
aux hommes qu'il aime » (Lc 2, 14).

Vous les persécutés pour la justice, voici votre Mère,
la Regina Martyrum, celle dont l'âme fut transpercée d'un glaive de douleur.
Elle s'est tenue debout près de la croix de son Fils.
Elle a sondé toutes les amertumes et,
avec son Enfant crucifié, a bu le calice que le Père leur avait présenté.

Vous les insultés et les calomniés, voici votre Mère,
celle qui, rayonnante d'amour et de vérité, éclairera tous vos chemins.
C'est elle qui soutient les martyrs.
Rien de ce que vous souffrez ne lui est étranger.

Vous qui êtes dans la joie,
vous qui jubilez d'allégresse, voici votre Mère,
la Causa nostrae laetitiae.
Votre joie est la sienne, et sa joie à elle,
elle la déverse à flots dans les cœurs de tous les saints
jusque dans les siècles des siècles.

Sainte Marie, Mère et Reine de tous les saints,
nous voulons, comme l'apôtre Jean,
te prendre dès maintenant chez nous,
pour que tu nous apprennes les béatitudes
dont tu es l'icône parfaite.
Fais nous goûter au bonheur de tous les saints.
Et maintenant, accompagne-nous à l'autel du Saint Sacrifice.
Un jour, nous l'espérons fermement,
tu seras là pour nous accueillir au banquet qui déjà nous est préparé au ciel,
celui des Noces de l'Agneau.
Amen.

]]> "Lord, this is the people that longs to see your face."

Yes, Lord Jesus, they all came to seek your face.
They all took to heart this word which your Holy Spirit made King David the prophet sing:
"My heart has said: I seek the Lord; it is your face, O Lord, that I shall seek. Turn not your face from me." (Ps 27: 8-9)

They all became living mirrors of your Holy Face, as your Apostle says:
"And we all who, with faces unveiled, reflect the glory of the Lord as in a mirror, are transformed into his very image, ever more glorious, as befits the work of the Lord who is the Spirit." (2 Cor 3: 18).

Lord Jesus, the beauty of the glory of your saints ravishes us because it is the reflection on their faces of the beauty of the glory of your Face!

Today you reveal to us,
today you tell us again the secret of all sanctity:
to seek your face.

To anyone who seeks your face,
Lord Jesus, you reveal it,
and he to whom you reveal your face can only adore it.
This adoration of your Holy Face is transforming;
it is again the prophet-king who gives us the words to sing each night:
"Let the light of your face shine on us, O Lord."
(Ps 4, 7).

Among all these faces illumined by the beauty of your Face, there is one countenance radiant with a splendor that makes the sun pale.
It is the face of your Mother, the all-beautiful, the all-pure.
You are all beautiful, O Mary, for in your face we see the radiant reflection of Him who is "the brightness of the Father's glory and the image of his being" (Heb 1:3).
You, the queen of all the saints, you are the great sign that appeared in the heavens:
the Woman clothed with the sun,
having the moon beneath her feet,
and bearing a crown with twelve stars.

I must say to you, dear sisters, that since we sang the antiphon of the Magnificat at first Vespers, I have understood that the faith of Abraham remained, in a sense, unfulfilled, inasmuch as it had not yet found its fullness in Mary.

The sons and daughters of Abraham, more countless than the stars of heaven, are all without any exception, sons and daughters of Mary, of her who believed "that the word of the Lord to her would be fulfilled." (Luke 1:45).
It is Mary who leads all the saints in the song that once poured out of her immaculate Heart: "The Almighty has done great things for me" (Lk 1:49).

This is the song of all the saints.
Each one receives it from the lips of Mary, to take it up in his own turn,
each with his own voice, each with his own accent,
each with the melody which the Holy Spirit inspires in him.
That is the great sound that fills Heaven:
it is the song of Mary, taken up by the choir of the saints.
And who are these saints, all children of Mary?
They are the ones blessed by the gospel which you just heard.
This word of Jesus crucified fits with each of the beatitudes: "Behold your Mother" (Jn 19:27), the testament of love entrusted to his beloved disciple.

So I should say:
You poor of heart, behold your Mother,
the Virgin of the poor as she appeared at Banneux,
the Queen of the anawim, of those who depend on God for everything.

You meek, behold your Mother,
Mary, the good shepherdess,
whose care surpasses that of David,
whose gentleness brings peace to our conflicts and calms all our tempests.

You who weep, behold your Mother,
whom the Church, rich in the experience of two millennia,
called Consolatrix Afflictorum, the Consoler of the Afflicted.

You who hunger and thirst for justice, behold your Mother,
the Mother of the Eucharist,
who gave of her own body and blood
so that, from her virginal womb, made fruitful by the power of the Holy Spirit,
the Body and the Blood of Christ would be offered to the whole world
to satisfy you.

You merciful, behold your Mother,
whom the Church, in that sublime song that rises from monasteries through the entire world each evening, calls Mater misericordiae.
Mary is not frightened at all at the sight of your sufferings.
She takes them all into her Heart to wash them
in the oil and wine of the Holy Spirit.

You pure of heart, behold your Mother,
Immaculate, all-beautiful, who works marvels in the hearts of sinners, marvels of purity and openness.

You peacemakers, behold your Mother, Regina pacis,
who has never forgotten the angels' song that traversed the stars on the night when she brought into the world the Prince of Peace:
"Glory to God in the highest heavens, and peace on earth to the people he loves." (Lk 2:14)

You persecuted for righteousness, behold your Mother, the Regina Martyrum, whose soul was transpierced by a blade of sorrow.
She remained standing by the cross of her Son.
She experienced all its bitterness and, with her crucified Son, drank the chalice which the Father had presented to her.

You who are insulted and slandered, behold your Mother who, radiant with love and truth, will enlighten all your ways.
It is she who sustains the martyrs.
Nothing of what you suffer is foreign to her.

You who are rejoice and are glad, behold your Mother,
the Causa nostrae laetitiae.
Your joy is hers, and she pours out her joy in it, in torrents in the hearts of all the saints,
unto ages of ages.

Holy Mary, Mother and Queen of all the saints,
we desire, like the apostle John,
to bring you into our homes from this day forward,
so that you may teach us the beatitudes
of which you are the perfect icon.

Make us taste the happiness of all the saints.
And now, accompany us to the altar of the Holy Sacrifice.
One day, we firmly hope,
you will be there to receive us at the banquet which is already prepared for us in Heaven,
the wedding banquet of the Lamb.
Amen.

Thursdays of Adoration and Reparation for Priests

2009-10-29T21:24:39Z

This magnificent Face of Christ is a detail of the 12th century ivory crucifix of Canosa di Puglia, Italy. Of Byzantine origin, the crucifix is masterpiece of extraordinary beauty and theological significance. It presents the Cross, not as the gibbet, but rather as the royal throne of Love Crucified. The kingship of Christ shines through the Face marked by suffering and, yet, radiant. The eyes are closed, but the effect is one of majesty. The hair and beard are depicted with great attention. The halo bears the sign of the Cross.

Our little Benedictine monastery has a special "vocation within a vocation" to keep watch before the Eucharistic Face of Jesus and to console His priestly Heart. Every Thursday calls us to the Cenacle where Jesus, Priest and Victim, offered Himself to the Father and consecrated His Apostles into the mystery of His own victimal priesthood. We prolong our hours of adoration of Thursday by replacing one another before the altar where the Blessed Sacrament is exposed in the monstrance.

O my beloved Jesus,
I adore Thee and confess Thee truly present here before my eyes
in this, the Sacrament of Thy Love.
Let me adore Thee for those of Thy priests who do not adore Thee.
Let me believe in Thy real presence for those whose faith has grown weak.
Let me love Thee for those priests of Thine whose hearts have grown cold towards Thee in this Sacrament.
And let me hope in Thee for those whose lives are dark with hopelessness.

Turn upon them all, O Jesus, the light of Thy Eucharistic Face.
Let not a single priest of Thine remain in the outer darkness
where there will be weeping and gnashing of teeth.

Send to them Thy holy Angels to guide their steps to Thy sanctuaries
and to lead them to the foot of Thy tabernacles,
where Thou waitest for them,
ready to heal them,
to cleanse them of their sins,
and to grace them with the sweetness of Thy Eucharistic Friendship.

Though we are few, beloved Jesus,
receive our hours of adoration for the sake of all Thy priests,
and by the prayers of Thy Most Holy Mother,
deign to make fruitful the time Thou givest us to spend before Thy Eucharistic Face,
close to Thy Open Heart.

Take the little we offer Thee, Lord Jesus,
and multiply its effects for the sanctification of Thy priests,
for the joy of Thy Church,
and for the glory of Thy Father. Amen.

Come to me, who adore Thee

2009-10-28T16:00:35Z

Feast of Saints Simon and Jude, Apostles

Ephesians 2: 19-22
Psalm 18: 2-3, 4-5
Luke 6:12-16

Saint Jude at the Mystical Supper

Today's Gospel tells us that Simon was one of the twelve disciples whom Jesus called to Himself and named Apostles; Saint Jude too was among the Twelve. The Apostle Jude has a cameo appearance in Saint John's Gospel at the moment of the Last Supper. Picture Saint Jude listening to Jesus with rapt attention. The question Jude puts to Our Lord is far from superficial. It suggests that he was an intelligent man capable of listening with the ear of the heart and long accustomed to pondering the deep things of the Spirit.

Saint Jude's Question

We, for our part, can be grateful to Saint Jude for the question he asked his Master. Our Lord's answer is full of light. "Judas (not Iscariot) said to him, 'Lord, how is it that you will reveal yourself to us, and not to the world?'; Jesus answered him, 'Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them'" (Jn 14:21-23).

The Indwelling Trinity

Thus is the mystery of the indwelling God revealed to the Apostle Jude. What is the mystery of the indwelling God? It is the abiding presence of the Father loving the Son, and of the Son loving the Father in the hearts of those who love Jesus and hold fast to His words. These few verses from the Gospel of Saint John are sufficient to make the Apostle Saint Jude, more than anything else, a patron of the interior life: the life of undivided attention to the words of Jesus, the life of adoring attention to the indwelling Trinity. Imagine what might be the conversations between the Apostle Jude and Blessed Elizabeth of the Trinity in heaven.

Economic Crisis and the American Devotion to Saint Jude

Popular devotion to Saint Jude is an American phenomenon that began in Chicago in 1929. The steel mills had begun massive lay-offs. In Our Lady of Guadalupe Parish more than 90% of the faithful were without paychecks, unemployment compensation, and Social Security benefits. The pastor, Father James Tort, saw the ever-growing bread lines, the distress of families, and the desperation in the faces of so many. He had, some time before the crisis, come into possession of a Latin American statue of an Apostle rarely invoked. Saint Jude was depicted clasping an icon of the Face of Christ to his breast, with a flame of Pentecostal fire over his head. Father Tort moved the statue to a place of prominence in the church. He announced a novena to The Forgotten Saint. It drew enormous crowds. People were strangely attracted to this obscure saint, to this saint rarely invoked because often confused with the other Jude, the one by whom Jesus was betrayed.

On the final evening of a solemn novena that ended on October 28, 1929 -- one day before the crash of the Stock Market -- an overflow of more than one thousand people stood outside the church praying and singing. Those asking the intercession of Saint Jude were given relief in unexpected ways and, more than anything else, they found hope again. Saint Jude's reputation as the patron saint of desperate causes spread from Chicago to shrines, churches, and homes all over the country.

The Apostle of the Holy Face of Jesus

Popular images of Saint Jude passed into the collective memory of American Catholic piety. The medallion of the Face of Christ that he holds represents the miraculous icon of Edessa, the Holy Face of Jesus Not Made by Human Hands. The legend is that Abgar, the King of Edessa, stricken with leprosy, wrote the following letter to Jesus:

Abgar Ouchama to Jesus, the Good Physician Who has appeared in the country of Jerusalem, greeting: I have heard of Thee, and of Thy healing; that Thou dost not use medicines or roots, but by Thy word openest (the eyes) of the blind, makest the lame to walk, cleansest the lepers, makest the deaf to hear; how by Thy word (also) Thou healest (sick) spirits and those who are tormented with lunatic demons, and how, again, Thou raisest the dead to life. . . . Wherefore I write to Thee, and pray that thou wilt come to me, who adore Thee, and heal all the ill that I suffer, according to the faith I have in Thee.

Jesus, receiving the letter in Jerusalem, replied:

Blessed art thou who hast believed in Me, not having seen me, for it is written of me that those who shall see me shall not believe in Me, and that those who shall not see Me shall believe in Me. As to that which thou hast written, that I should come to thee, (behold) all that for which I was sent here below is finished, and I ascend again to My Father who sent Me, and when I shall have ascended to Him I will send thee one of My disciples, who shall heal all thy sufferings, and shall give (thee) health again, and shall convert all who are with thee unto life eternal.

The-Holy-Face-Not-Made-By-Human-Hands

The disciple referred to here is none other than Saint Jude. The legend goes on to recount that Abgar, having received Our Lord's answer, wanted nothing so much as an image of His Face. He sent an artist to Jesus with instructions to paint the Divine Countenance. The artist had no success because of what he called "the inexpressible glory" in his Face, which changed in grace. Jesus, moved to pity, asked for a cloth, applied it to his Face, and entrusting it to the Apostle Jude, sent it back to King Abgar. When Abgar opened the cloth, he found himself before a miraculous image of the Holy Face of Jesus. This image, carried by the Apostle Jude to King Abgar, is said to be the model of every other icon of the Face of Christ.

Saint Jude, the Bearer of the Image of the Holy Face

Saint Jude, then, is the Apostle who comes to us bearing the image of the Vultus Christi. Jude, the Patron Saint of Impossible Causes, and Jude, the Apostle of the interior life is also Jude, the Apostle of the missionary life: he carries the Face of Christ to those who, like King Abgar, ask for healing and hope.

A Promise Fulfilled in the Most Holy Eucharist

The promise made by Our Lord in response to Saint Jude's question is sufficient for us: "Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them" (Jn 14:21-23). The Church gives us this very verse from Saint John as today's Communion Antiphon. It is the sacred liturgy's way of saying that the promise announced in these words of Our Lord is fulfilled for us in the adorable mysteries of His Body and Blood. Relying on that promise, we go forth from participation in the Holy Mysteries bearing the Eucharistic Face of Christ in our hearts.

Via Crucis for Priests

2009-10-24T21:48:16Z

I'm happy to announce that my Via Crucis for Priests has been published in Magnificat's Year for Priests Companion. Read about it here. It would be wonderful if, during Lent of this Year for Priests, parishes might use the Via Crucis for Priests at their Friday Stations of the Cross.

An Oblate's Day

2009-10-24T20:54:24Z

Jon is the first postulant for the secular Oblature of our monastery. Married and the father of two sons, he lives in Pennsylvania. After reading my entry on the horarium we follow here in Tulsa, Jon was inspired to share something of his life as a son of Saint Benedict living in the world. He gave me permission to share his letter with the readers of Vultus Christi. My own comments are in italics. Jeff in Maryland, Tracy in Tulsa, the men in our diocesan diaconate program, and a number of other friends and readers will really enjoy this!

Dear Father Mark,

Thanks for sharing on Vultus Christi the horarium at Our Lady of the Cenacle. I was wondering myself what your precise schedule was. Not to cause jealousy, but being "back east," I could follow along an hour later and still be in-sync!

It made me think that you and the brothers might be curious as to what sort of schedule their one-foot-in-the-world oblate postulant follows. I also thought my experience might be useful for the future, when an inquirer might ask, "just how do you fit this stuff into your life?"

Yes, secular Oblates need to have a daily rule of prayer adapted to their state in life.

Well, first of all, as I've already shared, I've prayed the Office for many years, but like all oblates, I incorporate as much of the Rule into my daily life as possible. I pay especial attention to Chapter IV, The Instruments of Good Works, as a guide to my personal behavior, and considering the overall role of the abbot as it applies to my vocation of husband and father.

Isn't it wonderful to hear a man say: "I incorporate as much of the Rule into my daily life as possible"? Jon is spot on when he refers to Chapter IV of the Holy Rule (The Instruments of Good Works). And yes, Saint Benedict's presentation of the abbot and the virtues that must characterize his paternity can be wisely adapted to the vocation of the father of a family.

As a defining constitution, so to speak, I've adopted this short and sweet gem of Dom Gueranger's I found a while back.

On Sundays and Festivals they will attend, by preference, High Mass, in the churches where it is celebrated with the ecclesiastical chant and ritual.

Should they find inconvenience in communicating at a late hour, they will make their Communion previously, at an early Mass. They will attentively follow all the rites and ceremonies performed by the priests and attendants at the altar, will do their best by previous study and consideration to enter into their meaning, and thus meritoriously qualify themselves for the fuller reception of the grace implanted in them by the Holy Spirit. [Let them, so to speak, not be satisfied with merely inhaling the fragrance, but let them also gather the honey from these flowers of the garden of the Church.]

They will follow the ecclesiastical chant by the aid, if needful, of translations of the formularies, and they will avoid distracting their attention from the holy mysteries by other books of devotion, etc., which may be excellent, perhaps, at other times, but which at these moments would be harmful, by keeping them apart from the sacred Liturgy.

Attendance at the Holy Sacrifice of the Mass is the act of piety to which, of all others, they will attach the highest importance. There, wherein is renewed the Sacred Passion of Our Lord, they will offer to God the Divine Victim, in union with the Church, for the four ends of Adoration, Thanksgiving, Propitiation, and Petition. On the days when they do not communicate they will make a spiritual Communion at the moment when the priest is making the Sacramental Communion, and for this they will prepare themselves by the act of contrition and offering of themselves to God.

Next to the Holy Sacrifice of the Mass, they will esteem nothing so much as the Divine office, by which the Church renders to God her continual homage in the canonical hours. On Sundays and festivals they will gladly be present at Vespers and Compline, and will endeavour, as far as it may be possible for them, to join with Holy Church in the chanting of her psalms and hymns. Let them be especially thankful to God if He should give them grace to take delight in the Psalter, remembering that, in the ages of faith, it was most frequently through the psalms that God was pleased to communicate with souls. They will prefer those churches in which the Divine Office is celebrated according to ecclesiastical rule, such as the cathedral or any other. Even in their private devotions they will take pleasure in using the prayers of the Church to express their needs and aspirations.

They will earnestly desire to unite themselves to God by mental prayer; and in this they will he powerfully assisted by their union with the Church in the sacred Liturgy. The different seasons of the Church's year will bring before them the mysteries which are the groundwork of piety and the source of the true spirit of prayer. They will often visit Our Lord in the holy Tabernacle, and will not fail to appreciate their happiness whenever they are able to be present at Benediction, to receive the blessing of the most holy Sacrament.

As for an horarium, of course being on medical leave until November 2nd, I'm able to do a little more, but given that I'm either working out of the house or traveling, I'm able to typically do the following:

This part of Jon's letter reminds me of certain pages in Dom Thomas Verner Moore's classic book: "The Life of Man With God."

On Waking:

I always try to make my first thought and prayer, " Laudetur Iesus Christus, in aeternum. Amen."

From there I make my coffee, and depending on my upcoming schedule, usually then sit in my home office and pray Lauds from the Monastic Diurnal. If I have a busy morning coming up, or if I get started late for whatever reason, I pray Prime. Although especially for a working man, I find Prime very meaningful and suited to my station, I try to pray Lauds whenever I can. Also, if I pray Prime, I'll read from the Roman Martyrology (I haven't been able to find the Benedictine one on the web) for the day. If I pray Lauds, I'll take my copies Roman Breviary, and read the Lesson from Matins.

I have long been of the opinion that Prime and Compline are the working man's Hours of the Divine Office. Brief and, for the most part, invariable, they correspond to the natural rhythm of the working man's day and family life. My dear and venerable friend, artist Adé de Béthune, another Benedictine Oblate, used to pray Prime and Compline, as did many Catholic layfolk prior to the Second Vatican Council. The push to make Lauds and Vespers the daily prayer of ordinary people in the world was, I think, the idea of an elite who had never asked the folks in question what really worked for them. Jon's solution is the best one: Prime and Compline on workdays and Lauds and Vespers on Sundays and when one has the leisure to devote to them.

To fulfill my task of praying for priests, after either Lauds or Prime, I pray the Fraternity's "Confraternity Prayer," which works very nicely. I have it on a little card I carry in my diurnal.

V. Remember, O Lord, Thy congregation.

R. Which Thou hast possessed from the beginning.

Let us pray. O Lord Jesus, born to give testimony to the Truth, Thou who lovest unto the end those whom Thou hadst chosen, kindly hear our prayers for our pastors. Thou who knowest all things, knowest that they love Thee and can do all things in Thee who strengthen them. Sanctify them in Truth. Pour into them, we beseech Thee, the Spirit whom Thou didst give to Thy apostles, who would make them, in all things, like unto Thee. Receive the homage of love which they offer up to Thee, who hast graciously received the threefold confession of Peter. And so that a pure oblation may everywhere be offered without ceasing unto the Most Holy Trinity, graciously enrich their number and keep them in Thy love, who art one with the Father and the Holy Ghost, to whom be glory and honour forever. Amen.

Intercession for priests is integral to the special vocation of the Monastery of Our Lady of the Cenacle; it must therefore occupy an important place in the prayer of our Oblates.

At noon I stop for a minute and pray the Angelus.

The Angelus is a really a little Votive Office of the Incarnation. Its very structure is liturgical. Easily memorized, it can become the "Little Office" of every Catholic man, woman, and child.

In the evening I'll pray Vespers when I have a few moments anytime between 3 o'clock and supper.

This is great: Jon gives himself enough time to pray Vespers, and he does so earlier in the afternoon rather than later in the evening. Many of the classic spiritual authors recommend praying Vespers early in the afternoon, and with good reason. Folks who have to prepare and serve the evening meal, or who have other suppertime obligations, will want to follow's Jon's very sensible approach to praying Vespers.

Before turning in I pray Compline, either with one of my two boys (12 and 15), or I pray it while lying in bed. Sometimes my wife and I will pray Compline together, but when we do, we use the Little Office of the Blessed Virgin, as she's more familiar with it. I fall asleep praying the Rosary, and ask my guardian angel to finish the job.

Now that is beautiful: a Dad who prays Compline with his sons! The Little Office of the Blessed Virgin is a liturgical prayer that fits life in the world. The fact that it is basically the same, day after day, allows one to become comfortable with it, and to deepen its rich biblical content.

There was a reason why many active (apostolic) Congregations of religious chose the Little Office of the Blessed Virgin as their prayer. Moreover, in Sacrosanctum Concilium, article 98, the Fathers of the Second Vatican Council wisely state: "They too perform the public prayer of the Church who, in virtue of their constitutions, recite any short office, provided this is drawn up after the pattern of the divine office and is duly approved."

When both boys were small, I prayed Compline together with both of them every night. They always got excited at "the devil, like a roaring lion, goes about seeking someone to devour." Memorable image for little boys, that. This lasted until high school and homework intruded. I'd say four out of seven nights though I still pray it with at least one of them.

What small boy wouldn't thrill to that vivid image of the Short Lesson at Compline? A roaring lion seeking someone to devour!

I also spend a few minutes in lectio divina, taking ten to fifteen minutes sometime in the day when I have a chance. Usually it's while I eat my lunch, whether in my office, a hotel room, or even a restaurant. But it can also be sometime in the evening - whatever works.

Jon knows that one can live the Rule of Saint BenedIct without a commitment to lectio divina. He finds the time that works for him, and he does it.

On Friday nights or a feast of Our Lady, as often as possible we'll say the Rosary together before an icon of Our Mother of Perpetual Help (very popular here in PA, land of St. John Neumann and the Redemptorists) that hangs in our front room.

It is significant that the icon of Our Lady here in the oratory of the monastery should also be Our Mother of Perpetual Help. She is Our Lady Abbess, our Mother ready to help us at every moment. The family Rosary brings wonderful blessings to those who pray it. Our little monastic family also prays the Rosary together daily, immediately after the Hour of Sext.

I don't press family devotions more than that, as both of my sons enthusiastically serve the Traditional Mass on Sundays usually twice a month, and on Saturday mornings once a month as well. They also serve during the week on holy days, too, if need be. And there's Grace said before every meal - whether at home or in public. I try to keep things balanced, and want them to remember their childhood Faith experience with joy, and not as an oppressive duty. That way my wife and I hope the watered seed will grow.

And that too is eminently Benedictine: "I try to keep things balanced." Jon is very wise in his desire to communicate the faith to his children with joy, eschewing the burden of a duty that oppresses.

As for parish life, I sing in the schola, and am a member of the Holy Name Society. Oh, and I do whatever Father drafts me to do. My wife takes care of organizing the religious ed/sacrament training classes for the parish.

And parish life. Yes. The Benedictine Oblate cannot remain aloof from the parish at the heart of which stands the altar of Christ's Sacrifice.

That might seem like a lot, but it isn't. I found I used to spend even more time than that plunked in front of the television. Also, none of this binds under sin, and I don't let it bother me if other duties or affairs intrude. I do what I can. Some days, like snow days, or if I'm ill, I can do more. During the Octave of Christmas and the Easter Triduum, I make it an effort to pray Matins and the Little Hours.

Wisdom! Be attentive. There's the key: I do what I can.

There you have it, the exciting life of your humble oblate postulant.

Behold how good and how pleasant it is for brethren to dwell in unity. Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron...

Jon

Pope Benedict on Saint Bernard

2009-10-22T03:08:26Z

Faith is above all a personal, intimate encounter with Jesus, and to experience his closeness, his friendship, his love; only in this way does one learn to know him ever more, and to love and follow him ever more. May this happen to each one of us.

This morning the Holy Father presented another great monastic figure: Saint Bernard, Abbot of Clairvaux, the Last of the Fathers. Pope Benedict XVI's love for the monastic vocation shines through this and many of his other discourses and writings. It is an immense grace to be involved in the foundation of a Benedictine monastery during this pontificate.

The Last of the Fathers

Dear brothers and sisters,

Today I would like to speak about St. Bernard of Clairvaux, called "the last father" of the Church, because in the 12th century he renewed once again and rendered present the great theology of the Fathers. We do not know details about the years of his boyhood. We know, nevertheless, that he was born in 1090 in Fontaines, France, in a numerous, moderately comfortable family. As a youth, he spent himself in the study of the so-called liberal arts -- especially grammar, rhetoric and dialectics -- at the school of the canons of the church of St. Vorles, in Chatillon-sur-Seine, and he slowly matured his decision to enter the religious life.

Cîteaux and Clairvaux

When he was about 20, he entered Citeaux, a new monastic foundation, more flexible than the old and venerable monasteries of the time and, at the same time, more rigorous in the practice of the evangelical counsels. A few years later, in 1115, Bernard was invited by St. Stephen Harding, third abbot of Citeaux, to found the monastery of Clairvaux. Here the young abbot -- who was only 25 years old -- was able to refine his concept of monastic life, and to be determined to put it into practice. Looking at the discipline of other monasteries, Bernard decidedly reclaimed the need for a sober and measured life, at table as well as in dress and in the monastic buildings, recommending the support and care of the poor. In the meantime, the community of Clairvaux became ever more numerous and multiplied its foundations.

Friend and Writer

In those same years, before 1130, Bernard maintained a vast correspondence with many persons, whether of important or modest social conditions. To the many letters of this period must be added numerous sermons, as well as sentences and treatises. Striking at this time was Bernard's friendship with William, abbot of St. Thierry, and with William of Champeaux, among the most important figures of the 12th century.

From 1130 onward, he began to be concerned with not a few grave questions of the Holy See and of the Church. For this reason, he had to go out of his monastery ever more often, and sometimes outside of France. He also founded some women's convents, and was protagonist of a lively correspondence with Peter the Venerable, abbot of Cluny, about whom I spoke last Wednesday.

Defender of the Jews

He addressed his controversial writings above all against Abelard, a great thinker who began a new way of making theology, introducing above all the dialectic-philosophical method in the construction of theological thought. Another front against which Bernard fought was the heresy of the Cathars, who held matter and the human body in contempt, consequently scorning the Creator. As well, he felt it his duty to take on the defense of the Jews, condemning the ever more diffuse resurgence of anti-Semitism. For this last aspect of his apostolic action, some 10 years later, Ephraim, rabbi of Bonn, addressed a vibrant tribute to Bernard. In that same period the holy abbot wrote his most famous works, such as the well-known Sermons on the Canticle of Canticles.

In the last years of his life -- his death occurred in 1153 -- Bernard had to limit his journeys, without however interrupting them altogether. He took advantage to review definitively the whole of the letters, sermons and treatises.

A Book for Popes

Worthy of being mentioned is a book that is quite singular, that he finished precisely in this period, in 1145, when one of his pupils, Bernard Pignatelli, was elected Pope, taking the name Eugene III. In this circumstance, Bernard, in the capacity of spiritual father, wrote to this spiritual son of his the text "De Consideratione," which contains teachings on how to be a good pope. In this book, which remains an appropriate book for popes of all times, Bernard does not only indicate what it is to be a good pope, but also expresses a profound vision of the mystery of the Church and of the mystery of Christ, which is resolved, in the end, in the contemplation of the mystery of the Triune and One God: "He must again continue the search of this God, who is not yet sufficiently sought," writes the holy abbot "but perhaps He can be sought better and found more easily with prayer than with discussion. We put an end here to the book, but not to the search" (XIV, 32: PL 182, 808), to being on the way to God.

Doctor Mellifluus

I would now like to reflect on two key aspects of Bernard's rich doctrine: they regard Jesus Christ and Mary Most Holy, his Mother. His solicitude for the intimate and vital participation of the Christian in the love of God in Jesus Christ does not offer new guidelines in the scientific status of theology. But, in a more than decisive way, the abbot of Clairvaux configures the theologian to the contemplative and the mystic. Only Jesus -- insists Bernard in face of the complex dialectical reasoning of his time -- only Jesus is "honey to the mouth, song to the ear, joy to the heart (mel in ore, in aure melos, in corde iubilum)." From here stems, in fact, the title attributed to him by tradition of Doctor Mellifluus: his praise of Jesus Christ, in fact, "runs like honey."

Only Jesus

In the extenuating battles between nominalists and realists -- two philosophical currents of the age -- the abbot of Clairvaux does not tire of repeating that only one name counts, that of Jesus the Nazarene. "Arid is all food of the soul," he confesses, "if it is not sprinkled with this oil; insipid, if it is not seasoned with this salt. What is written has no flavor for me, if I have not read Jesus." And he concludes: "When you discuss or speak, nothing has flavor for me, if I have not heard resound the name of Jesus" (Sermones in Cantica Canticorum XV, 6: PL 183,847).

The Friendship of Christ

For Bernard, in fact, true knowledge of God consists in a personal, profound experience of Jesus Christ and of his love. And this, dear brothers and sisters, is true for every Christian: Faith is above all a personal, intimate encounter with Jesus, and to experience his closeness, his friendship, his love; only in this way does one learn to know him ever more, and to love and follow him ever more. May this happen to each one of us.

Mary's Participation in the Passion of Jesus

In another famous sermon on the Sunday Between the Octave of the Assumption, the holy abbot describes in impassioned terms the intimate participation of Mary in the redeeming sacrifice of the Son. "O holy Mother," he exclaims, "truly a sword has pierced your soul! ... To such a point the violence of pain has pierced your soul, that with reason we can call you more than martyr, because your participation in the Passion of the Son greatly exceeded in intensity the physical sufferings of martyrdom" (14: PL 183, 437-438).

To Jesus Through Mary

Bernard has no doubts: "per Mariam ad Iesum," through Mary we are led to Jesus. He attests clearly to Mary's subordination to Jesus, according to the principles of traditional Mariology. But the body of the sermon also documents the privileged place of the Virgin in the economy of salvation, in reference to the very singular participation of the Mother (compassio) in the sacrifice of the Son. It is no accident that, a century and a half after Bernard's death, Dante Alighieri, in the last canto of the Divine Comedy, puts on the lips of the "Mellifluous Doctor" the sublime prayer to Mary: "Virgin Mary, daughter of your Son,/ humble and higher than a creature,/ fixed end of eternal counsel, ..." (Paradiso 33, vv. 1ss.).

The Science of the Saints

These reflections, characteristic of one in love with Jesus and Mary as St. Bernard was, rightly inflame again today not only theologians but all believers. At times an attempt is made to resolve the fundamental questions on God, on man and on the world with the sole force of reason. Instead, St. Bernard, solidly based on the Bible and on the Fathers of the Church, reminds us that without a profound faith in God, nourished by prayer and contemplation, by a profound relationship with the Lord, our reflections on the divine mysteries risk becoming a futile intellectual exercise, and lose their credibility. Theology takes us back to the "science of the saints," to their intuitions of the mysteries of the living God, to their wisdom, gift of the Holy Spirit, which become the point of reference for theological thought.

Together with Bernard of Clairvaux, we too must recognize that man seeks God better and finds him more easily "with prayer than with discussion." In the end, the truest figure of the theologian and of every evangelizer is that of the Apostle John, who leaned his head on the heart of the Master.

Think of Mary, Call on Mary

I would like to conclude these reflections on St. Bernard with the invocations to Mary that we read in one of his beautiful homilies. "In danger, in anguish, in uncertainty," he says, "think of Mary, call on Mary. May she never be far from your lips, from your heart; and thus you will be able to obtain the help of her prayer, never forget the example of her life. If you follow her, you cannot go astray; if you pray to her, you cannot despair; if you think of her, you cannot be mistaken. If she sustains you, you cannot fall; if she protects you, you have nothing to fear; if she guides you, do not tire; if she is propitious to you, you will reach the goal ..." (Hom. II super "Missus est," 17: PL 183, 70-71).

[Translation by ZENIT]

Per singulos dies

2009-10-19T14:40:57Z

The mosaic depicts the North American Martyrs with the Crucified Jesus. It is in the Church of the Most Blessed Sacrament and the Canadian Martyrs in Rome.

Little by Little

Some readers of Vultus Christi have expressed an interest in knowing more about what we are doing here on a daily basis. A word about the horarium might be useful. Although I chant Matins at 5:15 a.m., I'm not allowing the postulants to come just yet. They will begin coming to Matins on the First Sunday of Advent.

Nothing good is gained by pushing men into the full observance all at once. The observance needs to be taken on gently, piece by piece, and progressively. Monastic life has a rhythm that is entirely different from that of life in the world. One has to adjust to the monastic rhythm slowly and prudently, lest by taking on too much too soon, one suffer the physical and emotional stress that can cause exhaustion and discouragement.

Lauds and Breakfast

The postulants rise, then, at 6:45 and come to Lauds at 7:15. Lauds is entirely in Latin, the psalmody being chanted recto tono and the rest of the Office (from the Capitulum) being sung from the 1934 Antiphonale Monasticum. After Lauds we have breakfast: coffee, bread, yogurt, butter, and jam. Plain bread on weekdays, raisin bread on Sundays and feasts! After breakfast there is a little time to set up for Mass and do a few household chores.

Prime and Chapter

We return to choir for Prime at 8:30. It is chanted recto tono (as are the other Little Hours) and is entirely in Latin. Going directly from choir to Chapter, we listen to the appointed section of the Rule of Saint Benedict for the day, and I give a brief commentary on the text. I'm a firm believer in the value of a daily commentary on the Holy Rule. In this way the entire Rule of Saint Benedict is read and explained three times a year in the context of day to day experience.

Instruction

At 9:00 I give the brothers a 30 minute instruction. At the moment we are working our way through Dom Guéranger's classic "On the Religious Life." It is available here from Saint Michael's Abbey Press in Farnborough.

Study

The brothers continue studying on their own until Tierce at 10:15. Both men are reading Blessed Abbot Marmion's "Christ, the Ideal of the Monk", and "Discovering the Mass" by a Benedictine Monk.

Holy Mass

Holy Mass follows Tierce. For the time being we have a Low Mass with the brothers reciting the Introit, Gradual, Alleluia, Offertory, and Communion Antiphons. They also recite the Ordinary parts of the Mass with me and give the responses. The Epistle and Gospel are read in English. Slowly we will work our way up to a fully sung Mass from the Graduale Romanum.

After our thanksgiving there is a work period until 12:30. For the postulants this means study; for me it involves preparing dinner and also receiving clergy for spiritual direction. (Not at the same time!) Occasionally, a visiting priest will join us for Sext and Rosary at 12:30.

Dinner

Dinner is at 1:00. We chant the traditional monastic table prayers and, in spite of being only three, have reading through the meal. Benedictine Father Mark Gruber's lively account of a year among the Coptic Monks of Egypt is the book we are reading currently: "Journey Back to Eden: My Life and Times Among the Desert Fathers." Both Brothers Diego and Brendan read very well, making mealtime delightful.

None and Work

After dinner there is kitchen clean-up and dishes followed by a brisk walk together in the fresh air: our "recreation." A short rest ends in time for None at 3:00. The rest of the afternoon is for work.

Vespers and Adoration

Vespers, fully sung in Latin from the Antiphonale Monasticum, is at 5:30, after which the Most Blessed Sacrament is exposed in the monstrance for one hour of adoration. Given the specific dedication of our monastery, all our periods of adoration begin with this prayer:

We end with the threefold invocation:

Eucharistic Face of Jesus, sanctify Thy priests!

On Thursdays and Sundays, we have prolonged adoration, beginning in the morning after Holy Mass, and then resumed after None until Vespers. Also on Thursdays and Sundays we have Benediction of the Blessed Sacrament at the end of exposition. We will expand our hours of adoration as God gives us growth.

Supper and Compline

Supper is a simple affair: soup with bread and cheese, or oatmeal, or a salad with bread and cheese. Most evenings there is a steaming pot of herbal tea . . . what the French call une infusion, but on Sundays and feasts there is a glass of wine. After kitchen clean-up and dishes, we have a short recreation, and then Compline so as to be in our cells for the night by 9:00. Compline is sung in Latin as given in the Antiphonale Monasticum.

The days are full and we are in peace. Per singulos dies benedicimus te; et laudamus nomen tuum in saeculum, et in saeculum saeculi. Dignare, Domine, die isto sine peccato nos custodire.

If the way of life I've described appeals to you or corresponds to an inner call, write to us:

Benedictine Monks
Monastery of Our Lady of the Cenacle
c/o 1744 South Xanthus Avenue
Tulsa, OK 74104

Ut sanaret filium ejus

2009-10-18T15:02:30Z

Passing On the Tradition

One of the best things about being a very small monastic household is the freedom to make use of the opportunities for passing on the tradition that present themselves in the course of our prayer and our work. This morning, for example, I was able to say a few words about the significance of today's Benedictus Antiphon, right after we sang it at Lauds. Given that we have daily Mass in the Extraordinary Form, today is the 20th Sunday After Pentecost, and the Gospel is John 4:46-53. The Benedictus Antiphon is drawn from it.

He came again therefore into Cana of Galilee, where he made the water wine. And there was a certain ruler, whose son was sick at Capharnaum. He having heard that Jesus was come from Judea into Galilee, sent to him and prayed him to come down and heal his son: for he was at the point of death. Jesus therefore said to him: Unless you see signs and wonders, you believe not. The ruler saith to him: Lord, come down before that my son die. Jesus saith to him: Go thy way. Thy son liveth. The man believed the word which Jesus said to him and went his way. And as he was going down, his servants met him: and they brought word, saying, that his son lived. He asked therefore of them the hour wherein he grew better. And they said to him: Yesterday at the seventh hour, the fever left him. The father therefore knew that it was at the same hour that Jesus said to him: Thy son liveth. And himself believed, and his whole house.

Benedictus Antiphon

Antiphonale Monasticum, p. 611.

Erat quidam regulus
cuius filius infirmabatur Capharnaum.
Hic cum audisset, quod Iesus veniret in Galilaeam,
rogabat eum, ut sanaret filium ejus.

The Name of Jesus

The musical summit of the antiphon is over the Most Holy Name of Jesus: The Lord God saves, the Lord God heals, the Lord God makes whole. Everything, then, in the antiphon moves upward to the Name of Jesus or flows therefrom.

Place and Time

The words Capharnaum, and Galilaeam even more so, are given a rich musical treatment, suggesting the importance of place in the economy of the Incarnation. Jesus, our Saving God, is not indifferent to what some would dismiss as mere mundane considerations: place and time. The wonder of the Incarnation lies, precisely, in this: that our God comes to meet each of us in a given place, one that can be circumscribed geographically and pinpointed on a map; at a given moment in time. This given moment on the calendars and clocks of our chronos becomes the moment of the Divine Inbreaking, God's moment, His kairos.

The Magnificat Antiphon

Antiphonale Monasticum, p. 612.

The ruler intercedes with Jesus for his sick son: rogabat eum, ut sanaret filium eius. Only at the Magnificat Antiphon of Second Vespers do we hear the wondrous outcome of the ruler's supplication. "The father therefore knew that it was at the same hour that Jesus said to him: Thy son liveth. And himself believed, and his whole house." Again, the Name of Jesus is given a musical treatment that makes it the heart and centre of the whole antiphon.

The Sacramental Quality of Neums

I explained to my brothers this morning that every neum has a "sacramental" quality. It is, as Saint Gertrude the Great experienced, a vehicle of grace both for the one who sings it and the one who hears it. Inspired by the Holy Ghost, the Church clothes the Word of God in the sacred vesture of her chant. Like a garment that emphasizes and prolongs the movement of a dancer's body, so does the chant emphasize and prolong the movement of the Word in medio ecclesiae.

Saint Margaret Mary

2009-10-17T02:02:11Z

Today was the second anniversary of my pilgrimage to Paray-le-Monial, la cité du Sacre-Coeur in the company of dear friends. Ma joie demeure.

The Mystical Invasion

Saint Teresa of Jesus died in 1582. Sixty-five years later, in 1647, Saint Margaret Mary was born. The spiritual climate in Europe, following the Council of Trent, was one of extraordinary effervescence. Henri Brémond in his monumental Histoire littéraire du sentiment religieux en France speaks of a "mystical invasion." Saint Teresa's Carmel had crossed the Pyrenees, introducing men and women of all states of life to the way of interior prayer. The Jesuits had launched their missions to North America or, as they called it, "New France." Men and women of God, too many to be counted, undertook great things for His glory. It was the golden age of great friendships in God. In 1610, the young widow, Jeanne-Françoise de Chantal, together with Francis de Sales, established at Annecy the Order of the Visitation of Holy Mary, declaring "that no great severity shall prevent the feeble and the weak from joining it."

The Choice of God

When Margaret Mary Alacoque entered the Visitation Monastery of Paray-le-Monial, it was assumed that she, like so many other women, would disappear into the cloister, leaving behind no more than the sweet lingering fragrance of another life given to Christ. But, as always, "God chose what is foolish in the world to shame the wise, God chose what is weak in the world to shame the strong, God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God" (1 Cor 1:27-29).

Contemplating the Pierced Side

The icy wind of Jansenism was blowing through the chinks in more than one cloister. It chilled the heart with the fear of a distant and vindictive God, eclipsing the mission of Jesus sent by the Father, in the power of the Holy Spirit, "to proclaim release to the captives . . . to set at liberty those who are oppressed" (Lk 4:18). While the hearts of many around her grew cold, Saint Margaret Mary fixed her gaze upon the wounds of Jesus Crucified. Like Saint John the Apostle, like Saints Bernard, Lutgarde, Gertrude, Mechthilde, and countless others before and after her, the humble Visitandine of Pary-le-Monial was compelled by the Holy Spirit to look upon Jesus' pierced Side. "They shall look on Him whom they have pierced" (Zech 12:10, Jn 19:37).

A Priest, A Friend

In the Jesuit priest, Saint Claude La Colombière, Margaret Mary found a friend, one capable of standing with her at the Cross, of listening with her to the murmurings of the Holy Spirit, of gazing with her at the pierced Side of Jesus, and of entering with her to dwell in his Heart. The words of the apostle Paul seem to be those of Saint Claude to Margaret Mary: "It is God who establishes us with you in Christ and has commissioned us; He has put his seal upon us and given us His Spirit in our hearts as a guarantee" (2 Cor 1:22)

The Eucharistic Heart of Jesus

In contemplating the pierced Side of the Crucified, Saint Margaret Mary discovered what many had forgotten: "the breadth and length and height and depth of the love of Christ" (Eph 3:18). It was given her to "know the love of Christ which surpasses knowledge" and fills "with all the completion God has to give" (Eph 3:19). She discovered, moreover, that the open Side of Jesus beckons to all from the adorable Sacrament of the Altar, and that His Eucharistic is, at every moment, ablaze with love.

"Behold this Heart," He said, "which, not withstanding the burning love for man with which it is consumed and exhausted, meets with no other return from the generality of Christians than sacrilege, contempt, indifference, and ingratitude, even in the Sacrament of my Love. But what pierces my Heart most deeply is, that I am subjected to those insults by persons specially consecrated to my service."

Reparation

Reparation, Saint Margaret Mary understood, is an imperative of love. The Side of Jesus remains open in the Most Blessed Sacrament, and men pass it by -- some with a cold indifference, others with a merely formalistic token of acknowledgement, and still others without the slightest indication of grateful adoration -- and among these, alas, are priests and consecrated souls.

In this age of locked churches, of tabernacles forsaken from one Sunday to the next, of the Sacred Species so often handled casually and without reverence, and in the wake of public sacrileges perpetrated against the Blessed Sacrament, reparation to the Eucharistic Heart of Jesus is, more than ever, necessary.

The Cenacle, the Cross, the Altar

Saint Margaret Mary invites us to re-discover the Heart of Jesus ablaze with love in the Most Holy Eucharist. The Eucharistic Christ, the Christus Passus, abides in our midst as Priest and Victim. There He perpetuates the oblation made first in the Cenacle, and then from the altar of the Cross.

In every age souls, like Saint Margaret Mary, have been polarized by the mysteries of the Cenacle and of the Cross actualized in the Most Holy Eucharist. In some way, the Holy Spirit continually reproduces Saint John's icon of the Church contemplating the pierced Side of Jesus on Calvary: "Standing by the Cross of Jesus were His mother, and His mother's sister, Mary the wife Clopas, and Mary Magdalene. . . . and the disciple whom He loved" (Jn 19:25-26).

I Look Round for Pity

The Sacred Heart is at the center of the Most Holy Eucharist both as sacrifice and as sacrament. The sacred action of the Mass perpetuates the Sacrifice of Calvary by which Christ, obedient unto death, hands Himself over to His Father and to those who partake of His Body and Blood. The priestly Heart of Jesus that beats with love in the Sacrifice of the Mass where He offers Himself as Victim, lives and burns with the same fire of love in the Sacrament of the Altar. From the tabernacle, as once from the Cross, He seeks souls to console Him, saying in the psalmist's words: "I look round for pity, where pity is none, for comfort where there is no comfort to be found" (Ps 68:21).

The Burning Furnace of Love

One cannot look long at Jesus Crucified without "the eyes of the heart" (Eph 1:18) being drawn to His pierced Side, and without entering, drawn on by the Holy Spirit, through the door of His pierced Side, into what men and women of every age have experienced as a "burning furnace of love." The "unsearchable riches" (Eph 3:8) of the Sacred Heart of Jesus, contemplated "for now, as in a mirror darkly" (1 Cor 13:12), are given us, until the return of the Lord in glory, in the adorable mystery of the Eucharist. And so, we go to the altar and to the tabernacle again and again to taste "with all the saints" (Eph 3:18), the "perfect love that casts out fear" (1 Jn 4:18).

Contemplation of the Glorious Face of Christ

2009-10-15T14:52:07Z

In yesterday's general audience, our extraordinarily "Benedictine" Holy Father, Pope Benedict XVI, presented the figure of Peter the Venerable, Abbot of Cluny. For the nascent Monastery of Our Lady of the Cenacle, this teaching represents a foundational element. Pope Benedict XVI is, in a very real way, the father of our little monastery. The translation appeared on Zenit.

The characteristic theological piety of Peter and of the Cluniac Order: wholly set to the contemplation of the glorious face (gloriosa facies) of Christ, finding there the reasons for that ardent joy that marked his spirit and was radiated in the liturgy of the monastery.

The Beauty of the Liturgy

Dear brothers and sisters,

The figure of Peter the Venerable, which I wish to present in today's catechesis, takes us back to the famous abbey of Cluny, to its "decorum" (decor) and its "lucidity" (nitor), to use terms that recur in the Cluniac texts -- decorum and splendor-- which are admired above all in the beauty of the liturgy, the privileged path to reach God.

Holiness

Even more than these aspects, however, Peter's personality recalls the holiness of the great Cluniac abbots: At Cluny "there was not a single abbot who was not a saint," said Pope Gregory VII in 1080. Among these is Peter the Venerable, who to some degree gathers in himself all the virtues of his predecessors -- although already with him, Cluny, faced with new orders such as that of Citeaux, began to experience symptoms of crisis.

Peace

Born around 1094 in the French region of Auvergne, he entered as a child in the monastery of Sauxillanges, where he became a professed monk and then prior. He was elected abbot of Cluny in 1122, and remained in this office until his death, which occurred on Christmas Day, 1156, as he had wished. "Lover of peace," wrote his biographer, Rudolph, "he obtained peace in the glory of God on the day of peace" (Vita, I, 17; PL 189, 28).

The Habit of Forgiving

All those who knew him praised his elegant meekness, serene balance, self-control, correctness, loyalty, lucidity and special attitude in mediating. "It is in my very nature," he wrote, "to be somewhat led to indulgence; I am incited to this by my habit of forgiving. I am used to enduring and forgiving" (Ep. 192, in: "The Letters of Peter the Venerable," Harvard University Press, 1967, p. 446).

Happy With His Lot

He also said: "With those who hate peace we wish, possibly, to always be peaceful" (Ep. 100, 1.c., p. 261). And of himself, he wrote: "I am not one of those who is not happy with his lot ... whose spirit is always anxious and doubtful, and who laments that all the others are resting and he alone is working" (Ep. 182, p. 425).

Gracious and Affectionate

Of a sensitive and affectionate nature, he was able to combine love of the Lord with tenderness toward his family, particularly his mother, and his friends. He was a cultivator of friendship, especially in his meetings with his monks, who usually confided in him, certain of being received and understood. According to the testimony of his biographer, "he did not disregard or refuse anyone" (Vita, 1,3: PL 189,19); "he seemed gracious to all; in his innate goodness, he was open to all" (ibid., I,1: PL, 189, 17).

Tolerance

We could say that this holy abbot is an example also for the monks and Christians of our time, marked by a frenetic rhythm of life, where incidents of intolerance and lack of communication, division and conflicts are not rare. His witness invites us to be able to combine love of God with love of neighbor, and never tire of renewing relations of fraternity and reconciliation. In this way, in fact, Peter the Venerable behaved, finding himself guiding the monastery of Cluny in years that were not very tranquil for several external and internal reasons, succeeding in being simultaneously severe and gifted with profound humanity. He used to say: "You will be able to obtain more from a man by tolerating him, than by irritating him with complaints" (Ep. 172, 1.c., 409).

In the Midst of Many Cares

Because of his office, he had to make frequent trips to Italy, England, Germany and Spain. Forced abandonment of contemplative stillness weighed on him. He confessed: "I go from one place to another, I am anxious, disturbed, tormented, dragged here and there; my mind is turned now to my affairs, now to those of others, not without great agitation to my spirit" (Ep. 91, 1.c., p. 233). Although having to maneuver between the powers and lordships that surrounded Cluny, nevertheless, thanks to his sense of measure, his magnanimity and his realism, he succeeded in keeping his habitual tranquility. Among the personalities with whom he interacted was Bernard of Clairvaux, with whom he enjoyed a relationship of growing friendship, despite differences of temperament and perspectives. Bernard described him as an "important man, occupied in important affairs" and he greatly esteemed him (Ep. 147, ed. Scriptorium Claravallense, Milan, 1986, VI/1, pp. 658-660), whereas Peter the Venerable described Bernard as "lamp of the Church" (Ep. 164, p. 396), "strong and splendid column of the monastic order and of the whole Church" (Ep. 175, p. 418).

The Wounds of the Body of Christ

With a lively ecclesial sense, Peter the Venerable said that the affairs of Christian people should be felt in the "depth of the heart" of those who number themselves "among the members of the Body of Christ" (Ep. 164, 1.c., p. 397). And he added: "He is not nourished by Christ who does not feel the wounds of the Body of Christ," wherever these are produced (ibid.). Moreover, he showed care and solicitude even for those who were outside the Church, in particular for the Jews and Muslims: to foster knowledge of the latter he had the Quran translated. In this regard, a recent historian observed: "Amid the intransigence of the men of Medieval times, also among the greatest of them, we admire here a sublime example of the delicacy to which Christian charity leads" (J. Leclercq, Pietro il Venerabile, Jaca Book, 1991, p. 189).

Love of the Eucharist and of the Virgin Mary

Other aspects of Christian life dear to him were love of the Eucharist and devotion to the Virgin Mary. On the Most Holy Sacrament he has left us pages that are "one of the masterpieces of Eucharistic literature of all times" (ibid., p. 267), and on the Mother of God he wrote illuminating reflections, always contemplating her in close relationship with Jesus the Redeemer and his work of salvation. Suffice it to report this inspired elevation of his: "Hail, Blessed Virgin, who put malediction to flight. Hail, Mother of the Most High, spouse of the most meek Lamb. You conquered the serpent, you have crushed his head, when the God generated by you annihilated him ... Shining star of the East, who puts to flight the shadows of the West. Dawn that precedes the sun, day that ignores the night ... Pray to God born from you, so that he will absolve us from our sin and, after forgiveness, grant us grace and glory" (Carmina, Pl 189, 1018-1019).

The Radiant Face of Christ

Peter the Venerable also nourished a predilection for literary activity and he had the talent. He wrote down his reflections, persuaded of the importance of using the pen almost like a plough "to scatter on paper the seed of the Word" (Ep. 20, p. 38). Although he was not a systematic theologian, he was a great researcher of the mystery of God. His theology sinks its roots in prayer, especially the liturgy, and among the mysteries of Christ he favored the Transfiguration, in which the Resurrection is already prefigured. It was in fact he who introduced this feast at Cluny, composing a special office for it, in which is reflected the characteristic theological piety of Peter and of the Cluniac Order, wholly set to the contemplation of the glorious face (gloriosa facies) of Christ, finding there the reasons for that ardent joy that marked his spirit and was radiated in the liturgy of the monastery.

Adhering Tenaciously to Christ

Dear brothers and sisters, this holy monk is certainly a great example of monastic sanctity, nourished at the sources of the Benedictine tradition. For him, the ideal of the monk consisted in "adhering tenaciously to Christ" (Ep. 53, 1.c., p. 161), in a cloistered life marked by "monastic humility" (ibid.) and industriousness (Ep. 77, 1.c., p. 211), as well as by a climate of silent contemplation and constant praise of God. According to Peter of Cluny, the first and most important occupation of a monk is the solemn celebration of the Divine Office --"heavenly work and of all the most useful" (Statuta, I, 1026) -- to be supported with reading, meditation, personal prayer and penance observed with discretion (cf. Ep. 20, 1.c., p. 40).

The Ideal of the Monk and of Every Christian

In this way the whole of life is pervaded by profound love of God and love of others, a love that is expressed in sincere openness to one's neighbor, in forgiveness and in the pursuit of peace. By way of conclusion, we could say that if this style of life joined to daily work is, for St. Benedict, the ideal of the monk, it also concerns all of us; it can be, to a great extent, the style of life of the Christian who wants to become a genuine disciple of Christ, characterized in fact by tenacious adherence to him, by humility, by industriousness and the capacity to forgive, and by peace.

[Translation by ZENIT]

Sitit sitiri: He thirsts that we should thirst for Him

2009-10-13T11:20:26Z

Progress Report

Our little community life, marked by the rhythm of the Hours, by Eucharistic adoration, work, and welcoming guests, is already that of the age-old observance of the Rule of Saint Benedict. It doesn't take much to live according to the Holy Rule: an all-consuming thirst for God, zeal for the Divine Office, readiness to embrace humiliations and obedience, and charity. "And over all these put on charity" (Col 3:14).

The Work of God

I am full of thanksgiving when I see the zeal of my young brothers for this vocation, and especially for their loving solicitude for priests. To hear them speak of their desire to "adore for priests who never linger before the Eucharistic Face of Jesus," and to offer themselves for the sanctification of priests, especially for the most wounded and broken among them, is, for me, an immense joy. To see them take their place before the Most Blessed Sacrament is an even greater joy. It is all God's Work: "The Work of God." Why would one want to put anything before the "Work of God," for "He does all things well" (Mk 7:37)?

This morning at Matins: a wonderful text of Saint Gregory Nazianzen. The translation is my own.

O Excessively Speedy Kindness

All you who thirst, come to the water -- thus does Isaias exhort you -- and you who have no money, come, buy your wine and drink it, without paying a cent. O excessively speedy kindness! O easy purchase! You can buy using nothing more than your will. God even holds your heart's desire in place of the enormous cost. He thirsts that we should thirst for Him. He makes Himself the beverage of those who wish to drink. He considers it a good thing that we should ask good things of Him. His munificence and liberality are well within your reach. He is gladder to give than are others to receive.

Let us take care lest we be condemned for the smallness of our cramped souls in asking only for things that are small and not at all worthy of the Divine munificence. Blessed the one of whom Christ asks a drink a water, like that well-known Samaritan; for He will give such a one a wellspring of water soaring up for eternal life.

Grant Such Holiness to Your Priests

2009-10-11T12:08:12Z

The painting is by the so-called Master of the Osservanza and dates from around 1440. Notice the lovely chasuble of the priest and the noble simplicity of the altar. The young man to the left is none other than our father among the saints, Antony of Egypt. The scene depicts his conversion. The artist has it taking place in the cathedral of Siena!

Here is another prayer for priests that one might say each day. It will be included in the prayerbook that is still in preparation.

A Daily Prayer for Priests

O Lord Jesus Christ, Who commanded
that the men whom You called and set apart
for the service of Your holy altars,
should themselves be holy:
grant such holiness to Your priests
that in them Your Father may take delight,
and Your Bride, the Church, find consolation.

Send the promised Paraclete upon them
to keep them firm in their faith
in the midst of an unbelieving world;
to keep them ardent in their love
among those that do not love You;
to keep them pure amidst the impure;
and to keep them for Yourself
amidst those who are as yet not Yours
- but whom You, O gentle Shepherd,
came to seek and to save.

Through the intercession of our most gracious Lady and Queen,
Your Mother, Blessed Mary Ever-Virgin,
give them grace so to serve You
among all the changes and chances of this passing world
that, at the hour of their death, they may be ready
to enter with You, O Eternal High Priest,
into the sanctuary not made by human hands,
where You live for ever
to make intercession for us,
and reign with the Father and the Holy Spirit,
one God, world without end.
Amen.