Troisfontaine - Holy Souls

Friday 20^th. November 2009

Monthly Memorial for Brethren, Relatives and Benefactors.

The Second Reading of the Night Office was from the book “I Do Not Die” by Fr. Roger Troisfontaines *.

At the Mass we celebrate the regular Memorial of the community deceased and at this Month of the Holy Souls are especially prayed for. The words of the Entrance picked up the theme of “the hour”:

“From the very start of His public life He speaks of His "hour ," of "this hour for which I came," and which is none other than "the hour for him to pass out of this world to the Father."

“As a model for all men to follow, He wished to express this attitude very clearly, even with His last breath before dying: "Father, into Thy hands recommend My spirit" (Lk 23,,46). Being the perfect Yes "He became obedient unto death" (Phil 2,8)”.

A Reading about Jesus Christ, the Firstborn from the Dead. THE death and Resurrection of Christ are the foundation of our hope in immortality, but the theological importance of the mystery of Easter far exceeds that single aspect. Is it not true that the whole of Revelation is resplendent with the light of Jesus, crucified and risen, whom St. Paul calls the summary of all his knowledge? Is He not the glorified Deceased in whom we find an intimation of what the Charity of God must be, and our response to it? "I t is in Jesus Christ only," says Pascal, "that we may know what our life, our death, and our God is, and what we ourselves are." God had intended death to be the way of reaching our final state in full consciousness and freedom, and with the wealth of our experiences. Unfortunately , our sin has stamped upon this death the stigmata of suffering and horror. These marks are indelible: we see them even in the suffering of the God-Man. But His death changed their meaning; new man may remain united with God even unto the very instant of his departure from life. To use the ancient Christian phrase, it is now possible for him to "die in the Lord." Human life is essentially an apprenticeship to death. Since Jesus Christ is true man, He consummates His destiny only in His last act: His passing to the Hereafter. He has always been truly aware of this. From the very start of His public life He speaks of His "hour ," of "this hour for which I came," and which is none other than "the hour for him to pass out of this world to the Father." Throughout His whole life on earth He is looking forward to that Easter when He will finally attain the fullness of His humanity. If sin had not been present in the world His death would have been a glorious transformation. In any event, only in His passing from this earth to heavenly life does Jesus fulfil His essential mission: He the "Pontifex" or "Bridgebuilder” bridges over the abyss between human and divine nature. Above all else, therefore, this all-important act of dying is the one in which we must resemble Him and be united with Him. He showed us a way of life to teach us the right way of dying: without sin, at peace with God. As a model for all men to follow, He wished to express this attitude very clearly, even with His last breath before dying: "Father, into Thy hands recommend My spirit" (Lk 23,,46). Being the perfect Yes "He became obedient unto death" (Phil 2,8). * I Do Not Die, New York - Tournai - Paris - Rome 1963 pp.245-246, 253-254

Dominus Flevit

Thursday 19th Mass

Fr. Nivard – Mass Introduction Adapted from 'Scripture Readings and Meditations': In today’s Gospel, Jesus weeps over Jerusalem. What is the enemy of peace in our homes, cities, and nations? What keeps us from a good relationship with God and with our neighbour? From 'Dominus flevit chapel' near the top of the Mount of Olives, Jesus had a marvellous view of the Holy City spread out before him. When Jesus approached the city of Jerusalem he wept over it, because its inhabitants did not "know the things that make for peace". That is why Jesus went to Jerusalem to be crucified. He died not only for the sins of its inhabitants but also to reconcile the whole world to the Father. Jesus acted out his own Beatitudes, 'Blessed are they who mourn . . . , and Blessed are the peace-makers'. Mourning and weeping over sin, leads to true peace and reconciliation, not only with God, but with our neighbour as well. Do you know the peace which makes for lasting friendship, joy, and unity?

Saint Mechtilde

† FEAST OF SAINT MECHTILDE †

NOVEMBER 19

St Mechtilde of Hackeborn 1241-1298

Of a noble family, when she was seven, her parents placed her in the convent of Rossdorf where her sister, Gertrude, was soon elected abbess. The community moved to Helfta in 1258, and the five-year old St Gertrude was placed in Mechtilde's care. They became close friends and mutually influenced and helped each other. It was Gertrude who first wrote down Mechtilde's mystical experiences in what became The Book of Special Grace, a book whose "every page is alive with color and splendid with light and sound."

Mechtilde, who possessed a beautiful voice, was for many years chantress and chant-mistress at Helfta.

MBS, p. 303; Peaceweavers, CS (Cistercian Studies) 72, p. 213

"What best pleases God in members of religious orders is purity of heart, holy desires, gentle kindness in conversation, and works of charity."

* * * * * * * * * * * * *

The Reading from St. Benedict below was used again this morning, (as in Post 19/11/08). While the wisdom here speaks to the monks about the life of faith, one may wonder if the writing of Mechtilde and Gertrude write of mystical experience in other words. Novices in monasteries are directed to the more down to earth of Bernard.

Night Office
Reading from St Bernard on his Mystical Experiences

I confess that the Word has visited me, and even very often. But, although he has frequently entered into my soul, I have never at any time known the time of his coming. I have felt that he was present; I remember that he has been with me; I have sometimes even been able to have a presentiment that he would come; but never felt his coming or his departure. It is not by the eyes that he enters, for he is without colour; nor by the ears, for his coming is without sound; nor by the nostrils, for it is not with the air but with the mind that he is blended; nor again does he enter by the mouth, not being of a nature to be eaten or drunk; nor lastly is he capable of being traced by the touch, for he is intangible.

You will ask, then, how is it that if the ways of his coming cannot be traced I could know that he was present? He is living and full of energy: as soon as he entered me he quickened my sleeping soul; he aroused, softened and goaded my heart which had been in a state of torpor and was hard as stone. He began to pick up and destroy, to plant and to build and to water the dry places. He illuminated the darkness within me and threw open those places which were closed; he warmed my coldness, straightened my crooked paths and made my rough places smooth.

And he did all this so that I might bless the Lord and all that is within me praise his name.
Thus, though he has several times entered into me, he has never made his coming apparent to my sight, hearing or touch. It was not by his actions that I recognized him. Nor could I tell by any of my senses that he had penetrated into the depths of my being. It was, as I have said, only by the movement of my heart that I could recognize his presence. I knew the might of his power by the sudden departure of my vices and the strong restraint put upon all carnal affections.

From the discovery and conviction of my secret faults I have good reason to admire the depths of his wisdom. His goodness and kindness have become known in the amendment of my life, whatever that may amount to. And, in the renewal of the spirit of my mind, that is, of my inward man, I have seen in some degree the loveliness of his beauty and been filled with amazement at his greatness.

Adapted from The Spear of Gold (B & 0, London, 1947), pp. 261-261.

Danielou The Lord of History

THIRTY-THIRD WEEK IN ORDINARY TIME

WEDNESDAY

Listening to the Vigils 2^nd Reading, I picked up the echo of the word "jealousy".

Again, at the Mass entry, Fr. Raymond, explained the two aspects of the Divine jealousy.

- nothing and no one may trespass upon the exclusive right of God, his primacy, his unique claim of worship.

- nothing and no one may trespass upon the exclusive right of God, his primacy, his unique claim of worship.

- the whole Bible is there to show that the bond between the Lord and the Israelites, and between Christ and the soul, is also a single, exclusive and irrevocable union.

On the closer Reading, I found word jealous(y) occurs 7 times.

First Reading - EzekieI 20:27- 44 Second Reading From The Lord of History by Jean Danielou If you would only bear with my vanity for a little! Pray be patient with me; after all, my jealousy on your behalf is the jealousy of God himself; I have betrothed you to Christ, so that no other but he should claim you, his bride without spot. Saint Paul is thinking of the churches he has won for Christ, betrothed to the Lord. His affection for them is anxious, exacting. He cannot bear any suspicion of infidelity in the engagement; the very thought of them falling short of their promises to Christ is intolerable to him. As he says, he is "jealous" of them; but this quality of mind requires some further elucidation, for the idea of "jealousy" has unpleasant associations. Elsewhere in the New Testament, jealousy sometimes stands for the feeling of resentment against any perfection in others that we ourselves lack; this is certainly one of the vilest deformities of which human nature is patient. Yet the scriptures also use the word in quite another meaning, to denote something of great religious worth, belonging in particular and primarily to God himself. It is actually stated in the Bible that the very name of the Lord bespeaks jealous love. This terminology is somewhat disconcerting; but it is simply the vivid presentation of one attribute of the living God, namely, his absolute refusal to tolerate any rival in human affections. It is important to be accurate here: it is only the worship due to God alone that he will in no case consent to share; there is no question of forbidding the indulgence of ordinary human affections in their proper place. But nothing and no one may trespass upon the exclusive right of God, his primacy, his unique claim of worship. No creature may ever be treated as God. This scriptural use of language derives, of course, from customary usage in respect of something that is lawful and valuable in human life, and is seen at its best in the jealous regard that husbands and wives have for each other, inasmuch as they will have no intrusion of third parties, or reconcile themselves to any idea that love once given can ever be withdrawn or transferred. Essentially, that is a noble attitude of mind, and simply gives expression to the quality of singleness in human love. Scripture transposes the same attitude of mind into the context of divine love, because the whole Bible is there to show that the bond between the Lord and the Israelites, and between Christ and the soul, is also a single, exclusive and irrevocable union. Responsory Ex 20:1-3; Is 42:8 I am the Lord your God who brought you out of Egypt, out of the land of slavery. + You shall have no other gods but me. V. I am the Lord; the Lord is my name. I will not yield my glory to another, nor my honor to idols. + You shall have ... Responsory Jer 3:11.20 Come back, faithless Israel. + No longer will I frown on you, for my love is unfailing. V. As a faithless wife leaves her husband, so have you, Israel, been faithless to me, says the Lord. + No longer ...

Margaret of Scotland Marvellous Era

Saint Margaret of Scotland

Fr. Patrick,

Thank you, Fr. Patrick,for the blessings of our patron

---- Forwarded Message ----
From: father patrick . . .
Sent: Sun, November 15, 2009 6:15:36 PM
Subject: St Margaret of Scotland Feast Day

Greetings and Peace!

I greet you as you prepare to celebrate

The Feast day of St Margaret of Scotland.

We thank God

for this wonderful woman, her faith

and her example for us.

We pray

for you,

and yours

and for Scotland at this time.

Sincerely in the Lord,

Father Patrick

+ + + + + + + + + + + + + +

During the hours of the Divine Office, Vigils, Lauds and Lauds the hymn we use for St. Margaret was the one composed by the late Br. Andrew. His words are the ardent expression of his love of the Saint.

Hymn to St. Margaret, Queen of Scotland by Brother Andrew.

Sing for a mother on her blessed feast day
who in her children gave the Lord of heaven
sons to be servants, maids to do him honour,
hearts to adore him.

Pearl of great price and held by God as treasure;
driven by tempest from a distant country
here to our homeland he in mercy brought her,
children to nurture.

Wed to a warrior; tamed his savage nature;
urged him to mercy; curbed his deadly anger;
melted to pity his avenging fury:
queenly ruled o'er him.

Homeless and helpless, pilgrims poor and needy,
tenderly cared for; motherly caressed them,
cleansed their. and nourished; lovingly consoled them;
gentle her reigning.

Trinity holy, Father, Son and Spirit,
bless this our country; grant we may together,
one in our worship with our saintly mother,
praise you for ever.
Amen

Memorial
Brother ANDREW William McCahill
born 16 Nov. 1912
entered 8 Dec. 1946
professed 3 July 1949
died 9 Jan. 1987

The picture shows Br. Andrew, working as the electrician in the construction of the monastery. Before entering as the first novice to enter the foundation of Nunraw, he worked at the renowned Ship Building docks of Clydeband, Glasgow.
He always carried the consequence of the injury of electical accident - not treated to the standard of caring.

The Saint of the Day 16th November St. Margaret of Scotland Biographical selection: St. Margaret was Queen of Scotland. Her father, Edward Atheling, was the Saxon heir to the throne of England, and her mother was a German princess, the descendant of Emperors. Like the strong woman of the Gospel, the practice of Catholic virtues made her still more illustrious. After the Norman Conquest, many members of the English nobility, including Margaret, found refuge in the court of Malcolm III of Scotland. In 1070 Malcolm married Margaret and made her Queen of Scotland. Margaret impressed the Scottish court both with her knowledge of continental customs and also with her piety. For the love of God she imposed upon herself severe mortifications, leaving aside the superfluous and often even the necessary. She influenced her husband and son to govern better and introduced Catholic customs, manners and ceremony to the Scottish court. She raised her sons in great piety and one, David, was later canonized. Above all she excelled in her zealous charity for her neighbour. She was called “the mother of orphans” and “the bursar for the poor of Jesus Christ.” In 1093, after six months of great physical suffering, she delivered her soul to God in Edinburgh. The sanctity of her life and the numerous miracles she worked both in her life and after her death made her famous worldwide. In 1673 Pope Clement X named her the patroness of Scotland, over which she had reigned for almost a quarter century. Comments of Prof. Plinio Corrêa de Oliveira: (Marvellous Era . . .) The life of St. Margaret prompts me to comment on the spirit of the marvellous in the Middle Ages. I am not speaking of the marvellous as a fable or tale, as something unfeasible, but of the marvellous as something that can become reality. The foggy Scotland of that time was still far from being a civilized nation. In many senses it was still barbarian. Then, in that rough environment a flower bloomed. Divine Providence brought to that Island a Princess of the most illustrious blood, who had in her the best of Western Civilization. Further, she herself was a saintly woman, a valiant wife, and a wonderful mother who raised her children perfectly, interceded for her people, and became known for her constant and generous alms. She also worked miracles. And she did all this under the prestige and unction of the royal crown. This ensemble of facts communicates a message to us: that the marvellous, the extraordinary, the stupendous can be realized in this world. This fact is drawn from the fullness of that Catholic principle (the axiological principle) which says that when everything is ordered, good, true and sublime, it generates the realization of the plan of God on this earth. The life of St. Margaret sends us a message that is the opposite of the minimalism sustained by many Catholics of our days. That is to say, today, when a person manages to reform and become a little less bad, this is already considered a triumph. In the time of St. Margaret the apostolate was maximalist. The goal was for the queens and kings to become nothing less than saints. And, in fact, many queens, like St. Margaret of Scotland, were saints and spread the precious perfume of Jesus Christ throughout society, creating an atmosphere of the marvellous in Catholic Civilization. We can understand this atmosphere when we consider the medieval stained glass windows. When we enter the world portrayed in those stained glass windows, we see a Queen presented in a world of multiple brilliant colours - gold, ruby, emerald. This gives us an idea of how the medievals used to think about life, for instance, the life of St. Margaret of Scotland. One of the advantages of this search for the marvellous is that it fills the soul of the people with what is correct and upright. That is, it fills the soul with the marvellous world of Our Lord Jesus Christ and its extension into the temporal sphere. When such values do not pervade the souls of people, they begin to travel in the wrong direction. They start to create idols like movie stars, rock singers, football players, and so on, to replace the real models that should be admired. We can see how blessed the Middle Ages was with its correct models and admiration for the marvellous. In the opposite sense, we can see how it is a chastisement for us to no longer have these models. We should long for the time when this admiration for the marvellous will be restored, which will be the Reign of Mary. Let us pray to St. Margaret of Scotland to help us merit the coming of this new marvellous era. (www.traditioninaction DOT org/SOD/j077sdMargaret4-10.htm)

COMMENT

Dear . . . Thank you Fr for forwarding this article. As you can imagine I was very interested in seeing Br Andrew's photo. I vaguely remember seeing him many years ago at Compline. His electrical work has lasted all these years with only very minor alterations. A good job well done. It is more remarkable considering Br Andrew found solace at an Abbey having spent time in the "yards" I can assure you Fr that the ship yards would have been a very unpleasant place of work for a Catholic man in the 40's. "A diamond in the rough" I hope the community are all well. Please pass my regards, hope to see you all very soon. Robert

Dear . . . Greetings. We were very interested in Margaret of Scotland as we had not heard of her before untill Mass yesterday and because of the Scottish connection we were interested so we now have the full story. All well here. Regards, Michael.

Dear . . . It's great to see an article by Plinio Correa de Oliviera in your blog. I am sure he will be recognised as one of the greatest saints of the last century in the years to come. God bless, Neil

Dear . . . Thank you for this wonderful account of St Margaret of Scotland, which I will forward to some of my friends and . . .. I have saved it my Documents. Yours in the Lord, Jane

Saint Gertrude the Great

Monday 16^th November

Saint Gertrude the Great

Our thanks to you, Fr. Patrick.

It is a welcome to receive your regard for Saint Gertrude.

Your words renew us to delve more into the ample resources in the Great Saint. Gertrude.

From: father patrick . . .

Sent: Thu, November 12, 2009 1:05:56 AM

Subject: St Gertrude Feast Day

My dear Friends in Christ:

I greet you as we prepare to celebrate:

St. Gertrude the Great, whose Feast Day is Monday, November 16

.

It is said that Gertrude is called "Great" because of her love for the Sacred Heart.

Few have merited the title, "the Great";

I know of only one nun so honored,

St. Gertrude of Helfta,

a mystic whose spiritual writings have remained influential up to the present.

She is associated with the devotion to the Sacred Heart.

The pierced heart of Jesus embodied for her the Divine Love,

an inexhaustible fountain of redemptive life.

Her visions and insights in connection with the Heart of Jesus are very enlightening.

She helped spread devotion to the Sacred Heart of Jesus.

Her writings have been greatly praised by Saint Teresa and Saint Francis de Sales,

and continue in print today.

As we celebrate her Feast Day,

We are grateful to God

for the Love shown us through the Heart of Jesus.

May God Bless our celebrations.

Sincerely

Father Patrick

_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _

OCSO Menology

NOVEMBER 16

St Gertrude the Great 1256-1302

At the age of five she was brought to the convent of Helfta, Saxony, a house which followed Cistercian usage without being juridically attached to the Order. She received a good education and became engrossed in the liberal arts until a conversion experience when she was twenty-five, which was for her a living encounter with Christ, and the revelation of a bond of love between him and herself. She wrote of this and subsequent mystical experiences in The Herald of Divine Love, also known as her Revelations. Toward the end of her life she composed the Exercises, seven retreat experiences consisting of prayers, reflections and instructions.

Gertrude's life was not marked by any extraordinary or extravagant penances, but was simply that of the community, lived with great fervor. Her spirituality was nourished by and closely related to her liturgical life. It is marked by a very personal and familiar love for Christ, Mary and the saints. Two of its chief characteristics are confidence and abandonment. It is noteworthy that for all her deep union with God, she never completely succeeded in overcoming her character faults, and had constantly to deplore her shortcomings.

MBS (Modern Biographical Sketches of Cistercian Saints . . ) p. 295; CF 49; Peace Weavers, CS 72, p. 239 Gertrude the Great – Spiritual Exercises

"O Love, O God, let me not be left behind in the school of charity, but in you and through you, or rather with you, let me grow to maturity day by day and advance from strength to strength, daily bringing forth fruit unto you, my Beloved, in the new path of your love."

Exercises, 98

Memorial: November 16 - in Germany: November 17 Also known as: Getrude; Gertrud the Great of Helfta, Gertrude the Great Saint Gertrude is one of the greatest and most wonderful saints in the Church of God. Gertrude was born January 6, 1256, in Eisleben, Thuringia ((part of modern Germany). When she was about 5 years old, she became a student at the Benedictine monastery at Helfta, near Eisleben (southwest of Magdeburg, Germany). The Abbess at the time was Gertrude of Hackerborn a woman who ensured that both spiritual and intellectual life flourished. The child Gertrude was put in the care of Mechthilde (became later a Saint), the sister of the Abbess who was head of the school associated with the monastery. Gertrude studied the Scriptures, the Liturgy, and the writings of the Fathers of the Church. Her life was crowded with wonders. She has in obedience recorded some of her visions, in which she traces in words of indescribable beauty the intimate converse of her soul with Jesus and Mary. Gertrude had her first vision of Christ at the age of twenty-six. She tells us that she heard Christ say to her, "Do not fear. I will save you and set you free." This was the first in a series of visions that transformed her life. From then on, she spent many hours reading the bible and writing essays on the word of God. When she was asked to write about her experiences, she claimed that it would serve no purpose. When she was told that her words would encourage others, Gertrude agreed to write spiritual autobiography. Gertrude committed to writing many of her mystical experiences in the book commonly called the "Revelations of Saint Gertrude." These Revelations form one of the classics of Catholic writing. And although they would have to be classified as “mystical literature,” their message is clear and obvious, for this book states many of the secrets of Heaven in terms that all can understand. Recorded here are Saint Gertrude's many conversations with Our Lord, wherein He reveals His great desire to grant mercy to souls and to reward the least good act. In the course of their conversations, He reveals wonderful spiritual “shortcuts” that will help everyone in his or her spiritual life. She also composed many prayers, ‘sweeter than the honeycomb’, and many other examples of spiritual liturgically inspired Exercitia spiritualia is a gem still awaiting in-depth analysis. But Gertrud’s most important legacy is universally acknowledged to be the Legatus memorialis abundantiae divinae pietatis, or Herald of the Memorial of the Abundance of Divine Love. This complex work, usually abbreviated in English to The Herald of Divine Love, is worthy of attention both in itself and as a fascinating test case for the study of medieval women’s theology. Another most important book is “The spiritual exercises”. Through her writings helped spread devotion to the Sacred Heart. She meditated on the Passion of Christ which many times brought a flood of tears to her eyes. She had a tender love for Our Lady. During the long illness of five months from which she would die, she gave not the slightest sign of impatience or sadness; her joy, on the contrary, increased with her pains. When the day of her death arrived, November 17, 1302, she saw the Most Blessed Virgin descend from heaven to assist her, and one of her Sisters perceived her soul going straight to the Heart of Jesus, which opened to receive it. Saint Gertrude died at Helfta monastery of natural causes. She is properly known as Saint Gertrude for, although never formally canonized, she was equipollently canonized in 1677 by Pope Clement XII when he inserted her name in the Roman Martyrology. Her feast was set for November 16. Pope Benedict XIV gave her the title "the Great" to distinguish her from Abbess Gertrude of Hackeborn and to recognize the depth of her spiritual and theological insight. When the community was transferred in 1346 to the monastery of New Helfta, the present Trud-Kloster, within the walls of Eisleben, they still retained possession of their old home, where doubtless the bodies of Saint Gertrude and Saint Mechtilde still buried, though their place of sepulture remains unknown. Saint Gertrud and Saint Mechtilde: When Gertrude was five years old, she was placed in the care of Mechtilde. She became the first teacher of Gertrude. They became close friends, and Mechtildis (Mechtilde), who had mystical experiences of her own, helped Gertrude with her Book of Special Graces (also called The Revelations of St. Mechtildis), and the two Saints collaborated on a series of prayers. Mechtidle died November 19, 1298 at Helfta monastery of natural causes. marypagesDOTcom/GertrudetheGreat.htm