Fr. T. gave us the Sermon in Chapter for the Solemnity. It might be called exciting about the 'bandits', all the citations of the shortcoming of monks through the Rule of Saint Benedict. We leave the peroration of the grace-savings of the good monk. Fr. T. is shy of publication.
The Homily for Saint Benedict at the public Mass was given by Fr. Hugh. It is his favourite subject and began from the first word in the Rule of St. Benedict, "Listen" (Ausculta), linked on to Evagre and Revelation of Vatican II. He had encourageing words for Oblates and Associates of Benedictines and Cistercians. It was excellent. Unfortunately, Fr. Hugh does not writs his Homilies.
Sunday, 11 July 2010.
We have to make do with this Reading of Aelred on Benedict.
SAINT BENEDICT
Abbot
(c. 480-547)
Patron of Europe
A Sermon for the Feast of St Benedict from St Aelred
I know that you are accustomed to welcome with joy the feast days of the saints whenever they come, and that you increase your fervour by recalling and meditating on their lives and perfections. But I think that this feast of our Holy Father Benedict means more to you than others and is in some way more wwelcome. This is not so because it is a greater feast than all others but because he, our Father, is closer to than all the other saints, for in Christ Jesus through the Gospel he has given s birth.
Whatever purity you have achieved through chastity, all the spiritual joy you have found in love, all the glory that is yours through a good conscience in despising worldliness, in labours, vigils, fasts, and voluntary poverty, all this comes from his teaching. Whatever progress you have made in meditation, prayer, compunction, devotion and the rest of the spiritual life, has not all of this been brought about in you by God's grace through his ministry and example? Therefore he is closer to you than the rest of the saints, so that his feast ought rightly to be. for you a day of greater joy.
Consider Israel of the flesh, the Jews. By origin prang from the great Fathers, Abraham, Isaac and Jacob. Nevertheless, the Jews glory more in Moses because through his prayers they received manna from heaven and water from the rock; because by his prayers they overcame their enemies; because they received from his hand the Law, which, if observed, would allow them to receive and possess the Land of Promise. Certainly, my brothers, if we see clearly and understand the benefits which the Lord has given us through our holy Father Benedict, we will see very clearly that monks ought not to love him any less than the Jews loved Moses. They were the slaves of the Egyptians; we, of our vices. The servants of Pharaoh spurred them on with whips, demanding bricks from mud.Perhaps you have forgotten the whipping you suffered in the world. One man sought after worldly honours and riches. What stripes he suffered from these desires; how he was beaten about by fear, by envy; how he was torn when he did not acquire what he wanted, when someone else acquired what he so ardently desired! If, however, he did acquire it how he was plagued by fear lest he lose it, and by sorrow when he did lose it! Another was driven on, wholly intent on satisfying his own wants and desires. How such a man was beaten about by erotic love, envy suspicions! And what happened when these vices were discovered? How he suffered! How downcast he was in spirit! And, over and above all this, how his conscience beat him! And what happened when each one began to think on his life and his sins?
Each one can recall the violence which he suffered from his own evil habits and see how, by the grace of God and the doctrine of St Benedict, he is now free. He sees that God has given us greater things through St Benedict than He gave to the Jews through Moses.
(First Sermon for the Feast of st Benedict. From Cist. Studies 1969: 1, pp 70-72).
= = = = = = = = Thank you, William,
Angel Fire is an on target "hit".
Herewith, so helpful.
30 Paragraphs.
Donald.
%%%%%%%%%%%%%%%%%%
A RAINBOWBRIDGE LINKS PAGE
THE NUMBER SEVEN IN THE HOLY BIBLE
Bible. This is a chapter from the book, Biblical Mathematics,
written by Evangelist, Ed F. Vallowe.
1.When man began to analyze and combine numbers, he developed other interesting symbols. He took the perfect world number FOUR and added to it the perfect divine number, THREE, and got SEVEN, the most sacred number to the Hebrews. It was earth crowned with heaven -- the four-square earth plus the divine COMPLETENESS OF GOD. So we have SEVEN expressing COMPLETENESS through union of earth with heaven. This number is used more than all other numbers in the Word of God, save the number ONE.
2.In the Book of Revelation the number SEVEN is used throughout. There are SEVEN churches, SEVEN Spirits, SEVEN stars, SEVEN seals, SEVEN trumpets, SEVEN vials, SEVEN personages, SEVEN dooms, and SEVEN new things. SEVEN symbolizes Spiritual Perfection.
Your Blog article which describes the 'seven' sacraments in such a fascinating way set me pondering upon the significance of the number 'seven' which has quite often caught my attention in a note in the commentary on the Gospels in the Christian Community Bible. I found the particular reference: "Our Father - in Matthew’s text 6:9 there are twelve verses expressing seven petitions: two perfect numbers: Three (God’s number) that refers to God, Four (earth’s number) that refers to our needs". Might I ask if you have any source that explains further the significance of the sacred numbers employed in the Gospels?
… in Our Lord,
William
%%%%%%%%%%%%%%%%%%%%%%%%%%%
THANK YOU, William,
It happens that Night Office seemed to draw a blank of inspiration from the Readings or Psalms until I was taken aback (ahead?). It was nothing else than the last Response, “It is the only Son who is nearest to the Father”, Jn. 1:18
Response:.
No one has ever seen God.
* It is the only Son, who is nearest the Father’s heart, who has made him known.
V: No one knows the Father except the Son and those to whom the Son chooses to the reveal him.
%%%%%%%%%%%%%%%%%%%%%%%%%%%
While you are pondering about the significance of the number “seven”, the best quickie for the moment is from Collins GEM:
Seven. The only interest is in the sacred use of the numeral, a sanctity which is very ancient in the Middle East. Wisdom's House has 7 pillars (Prov. 9, I); Samson's hair was braided in 7 locks (Judg. 16, 13); to atone for a broken vow 7 sacrifices were needed (2 Sam. 21, 6). How 7 came to be so regarded is a moot point, but there were the 7 lights of heaven-sun, moon and 5 planets; and 7 is a quarter of the 28 days of the moon, which bas four phases. Its sanctity with the Jews, however, was due to their conviction that God at creation had hallowed the 7th day. See SABBATH.
Seven words. Jesus' words from the Cross. They are in order: 1. (Luke 23, 34). 2. (Luke 23, 43). 3. (John 19, 26 & 27). 4. (Mall. 27,46; Mark 15, 34). 5. (John 19, 28). 6. (John 19, 30). 7. (Luke 23,46).
Collins GEM. Dictionary of THE BIBLE.
I am just anticipating the surfing the Web to the boundless links. Donald.
Night Office: Only a word got through to me at the Second Reading, the only word “Magdalene”. The Holy Spirit didn’t unblock my hearing but the same Holy Spirit nudged me to read the words later. And it was very much worth it.
Our risen Jesus would have the Sacraments be Seven. As, at the beginning, he stamped the Creation of the visible world with this sacred number - giving six days to work and one to rest - so, too, would he mark the great spiritual creation. He tells us, in the Old Testament, that Wisdom (that is, himself - for he is the Eternal Wisdom of the Father) will build to himself a House, which is the Church; and he adds that he will make it rest on seven pillars[1]. He gives us a type of this same Church in the Tabernacle built by Moses, and he orders a superb Candlestick to be provided for the giving of light, by day and night, to the holy place; but there were to be seven branches to the candlestick, and on each branch were to be graven flowers and fruits[2].
When he raises his beloved disciple to heaven, he shows himself to him surrounded by seven candlesticks, and holding seven stars in his right hand[3]. He appears to him as a Lamb, bearing seven horns (which are the symbol of strength), and having seven eyes (which signify his infinite wisdom)[4]. Near him lies a Book, in which is written the future of the world; the Book is sealed with seven seals, and none but the lamb is able to loose them[5]. The Disciple sees seven spirits, burning like lamps, before the throne of God,[6]ready to do his biddings, and carry his word to the extremities of the earth.
Turning our eyes to the kingdom of satan, we see him mimicking God's work, and setting up a seven of his own. Seven capital and deadly sins are the instruments whereby he makes man his slave; and our Saviour tells us that when satan has been defeated, and would regain a soul, he brings with him seven of the wickedest spirits of hell. We read in the gospel that Jesus drove seven devils out of Mary Magdalene. When God's anger bursts upon the world, immediately before the coming of the dread Judge, he will announce the approach of his chastisements by seven trumpets, sounded by seven angels;[7] and seven other angels will then pour out upon the guilty earth seven vials filled with the wrath of God.[8]
We, therefore, who are resolved to make sure our election, who desire to possess the grace of our risen Jesus in this life, and to enjoy his vision in the next: Oh! let us reverence and love this merciful seven-fold, these admirable sacraments. Under this sacred number, he has included all the varied riches of his grace. There is not a want or necessity, either of souls individually, or of society at large, for which our Redeemer has not provided by these seven sources of regeneration and life. He calls us from death to life by baptism and penance; he strengthens us in that supernatural-life by confirmation, the Eucharist, and extreme unction; he secures to his Church both ministry and increase by holy order and matrimony.
It is to the soul which thus believes that the sacraments appear in all their divine beauty and power: we understand, because we believe. Credite, et intelligetis! It is the fulfilment of the text from Isaiah, as rendered by the Septuagint: Unless you believe, you shall not understand! [9]
When Jesus chose seventy two disciples to send out ahead of him he was surely making a statement to the first members of his Church. These first Christians were mainly Jews and, on consideration of the number he chose they would inevitably think of Moses and the seventy elders he was ordered by God to choose to help him in the governing of his people. Jesus was proclaiming himself as the New Moses, the New Deliverer of his people from the bondage of sin; the one of whom the first Moses was only a Type and Shadow.
The reason for Jesus’ need for the seventy two was basically the same as the reason for Moses’ need for the seventy viz that the job was too much for one man to handle. Jesus came as‘really man’with all the basic limitations of time and space that that implies. As a visible, tangible, preaching and teaching man he couldn’t be in every place and time for his people. He needed human helpers, he needed the extension of his bodily existence which is the church, his mystical Body on earth.
That there is something greater than the first Moses here we can surmise from the fact that Jesus chose seventy two, whereas Moses chose only seventy. There is surely a great significance in the extra two chosen by Jesus. Whereas Moses chose only seventy and God himself appointed the other two (the sons of Aaron) who went up the mountain with them, Jesus, on the other hand chose all seventy two himself, thereby giving a clue, for those who would ponder these things in their hearts, that he was assuming the role of God himself.
Another fact that we might ponder on in order to appreciate the greatness of the role that the disciples of Jesus were being called to is to contemplate the wonderful experience given to Moses’ seventy two. First, they could not go the whole way up the mountain, just as Jesus disciples could not come as close to the Father as his own Beloved Son. Second, nevertheless they did share in an awesome and even life threatening vision ofGod “They saw him as standing on a sapphire sea, and they ate and drank and did not die” (Ex.24) We are surely right to use this scene as a meditation on how awesome it is to be called work closely with Christ in the mission of his church.
From a sermon by Ronald A. Knox (Pastoral Sermons, pages 402-403)
Thomas, as we know from his record, was loyal to a fault; had been the first to suggest that they should all go and die with their Master. But he was one of those people who will always ask the inconvenient question. He has been chosen to be an eyewitness, vouching personally for every event in the life of Jesus of Nazareth. And he was not an eyewitness of this appearance in the upper room; it will not do. How can they be certain it was really their Master they saw? What tests did they make? Until I have seen the mark of the nails on his hands, until I have put my finger into the mark of the nails, and put my hand into his side, you will never make me believe.
That it was all providentially ordained, one apostle being absent, and that one Thomas, with his bulldog way of looking at things, is beyond question. "Our faith," says Saint Gregory, "owes more to the faithlessness of Thomas than to the faith-fullness of all the other apostles put together." Because Thomas doubted, our Lord appeared a second time in the upper room; because Thomas doubted, they were privileged to see, and to touch if they would, the indelible scars of Calvary. What our own eyes have seen of him, what it was that met our gaze, and the touch of our hands - so John wrote, long afterwards, with that unforgettable scene for his inspiration. In a moment, the verdict of the jury became unanimous; Thomas could cry out: My Lord and my God! with the rest. Only, there is a postscript. You have learned to believe, Thomas, because you have seen me. Blessed are those who have not seen, and believe all the same.
For our sakes, it was a good thing that Thomas doubted. But for himself, he had come short of the ideal, he had missed an opportunity; surely we are meant to see that. In however insignificant a degree, he was at fault. He had all the record of our Lord's life and teaching in front of him; he had the unanimous testimony of those others, his tried companions in arms, and yet ... some pride, some wilful obstinacy, some chagrin, perhaps, at having been left out when this experience was granted to the rest, made him withhold his assent. "I will not believe"; mysteriously, it is possible to withhold your assent by an act of the will. He ought to have capitulated.
Our Lord doesn't complain. Our Lord wasn't like us; he didn't go about after his resurrection finding fault and saying "I told you so"; he looked forward to the future. He looked down the centuries at people like you and me, who had no chance of seeing him in his incarnate state, and yet do manage to cry out, My Lord and my God; and he said, "What lucky people you are!" When he started out on his ministry, you remember, he gave us the eight beatitudes, Blessed are the patient, blessed are the merciful, blessed are the peacemakers, and so on. And now, when he is just going to leave us for heaven, he pronounces a last beatitude, Blessed are those who haven't seen, and believe all the same.
Our Lord, as we know, was fond of paradox; and this congratulation of his does seem rather unexpected. Earlier on, he said to his apostles, There have been many prophets and just men who have longed to see what you see, and never saw it; we understand well enough what he means by saying, Blessed are your eyes in that connection. To see our Lord in the flesh, to hear his gracious accents, to feel the touch of his hand - what an opportunity it was that they had, and we have missed! But that is not his last word on the subject. He singles out people like you and me for a special congratulation; because we have not seen? No, because, not having seen, we believe.
%%%%%%%%%%%%%%%%
Press opinions of
THE PASTORAL SERMONS OF RONALD A. KNOX
"Of the quality of the sermons it is unnecessary -as it would, indeed, be impertinent-to speak. We can only express our great satisfaction that although the living voice which gave such added meaning to this material is now silent, the abiding message has become so easily accessible. Even to read them is to savour a rich delight."
-Thomas Corbishley, S.]., in the Catholic Herald
"A faithful impression of the range of his preaching, so biblically rooted, so free from the temptation of mere moralising ... this collection does justice to the distinguished mind and generous heart of a priest who offered all his gifts to God."
These are just a few memories of Fr Mark. He entered the noviciate just as I was leaving it. Then after two year he joined me in the Scholasticate. We worked together in the pottery for several years. Here he was very much at home as his mother was a member of a large pottery firm. I don't ever remember us having had at least a hot argument. He was peaceable by nature and very easy to live with. Like a true friend he never hesitated to correct my erring ways when necessary.
Mark was always most helpful to me especially in the liturgy and music, right up until my recent visit. His was a very positive and encouraging character. In the early days at Bamenda he sent me sermons to help me out when I was extra busy. He did a great job in helping Fr Alban in packing and sending of the crates for the foundation in Bamenda.
As Guest Master, he was very welcoming and always gave me VIP treatment on my rare visits from Bamenda.Again as manager of the Gift Shop he showed his kindness and generosity. Indeed when there was question of a new Bursar, there was fear that he might be too generous!
He did a great job in extending and stream-lining the Gift Shop. He got the design from an architect. The result is very beautiful, with plenty of light and open space. The extension is at a higher level and the central stairway is a show piece. You can see through the steps to a lower level, devoted to its own type of items. Mark had Peter , Guest helper, install the bar code system to facilitate ordering, storage and sales of items, etc.
During the Seminar on St Aelred, we happened to be side by side on the front row. He made notes and enjoyed Fr Michael Casey’s PowerPoint Presentation. But towards the end he tended to doze.
We were both members of the coach load that went to Rivaulx and onto Ampleforth for lunch and tea with the Sisters of New Stanbrook a little further on. In both places he met many friends as he was well known because of his activities as a member and one time president of the Panel of Monastic Musicians. This was his last outing before he died.
Mark had a talent for the piano. He once played the ‘Kangaroo’ song so much that his mother had to hide the piano. He began playing the organ after his simple profession and continued to improve and practice all through his life until the very end, even in his room. His mother presented the Abbey with a very fine Allen Organ on his Silver Jubilee. His Sunday Voluntaries were very well done. Br William of Bamenda once sang ‘The Lord’s my Shepherd’ at an Ordination Mass in MountSt Bernard and Mark played the organ. William said that Mark was the best accompanist he ever had. Mark had a good voice and was one of the cantors. He conducted the weekly singing practice for quite a while.
Fr Mark has fought the good fight and run the course. I am sure he will receive the warmest of welcomes from our Heavenly Father and brethren and relatives who have gone before him. May he rest in Peace.
+ + + + + + + + + + + + + + + + +
After Funeral (Fri. 2nd July)
Peter, (well known to Fr. Mark), writes:
“Today we buried our good friend Mark at Mt St Bernard Abbey. The Abbot asked me to be an Usher at the funeral – which neatly kept me busy. There were in excess of 320 people there. At the end a bus load of Nigerians turned up and turned the period after the Service and burial into a great party. For the monastery this was utterly unusual, but Mark had been good to them too, and they showed their appreciation. They also sang the Offertory hymn: I am the bread of life. this was quite rousing, given that it was played with drums and other African instruments and great voice from their number. The Abbot invited everyone present for lunch. ...
