Abbey Banner - Winter 2015

Abbey Banner Winter 2015-16

How lovely is your dwelling place, O LORD, God of hosts.

Happy are they who live in your house, forever singing your praise.

Psalm 84:2,5

Paul-Vincent Niebauer, O.S.B.

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

Editor: Robin Pierzina, O.S.B. Editorial assistants: Aaron Raverty, O.S.B.; Dolores Schuh, C.H.M. Abbey archivist: David Klingeman, O.S.B. University archivists: Peggy Roske, Elizabeth Knuth Design: Alan Reed, O.S.B. Circulation: Ruth Athmann, Mary Gouge, Jan Jahnke, Danielle Schmiesing, Cathy Wieme Printed by Palmer Printing

This Issue

Mission of Love

I was a stranger and you welcomed me, naked and you clothed me. I was ill and you comforted me, in prison and you came to visit me.

Matthew 25:35-36

Abbot John Klassen, O.S.B. For just as some people want a purely spiritual Christ, without flesh and without the cross, they also want their relationships [to be mediated by a controllable technology]. However, the Gospel calls us to genuine face-toface encounters. . . . True faith in the incarnate Son of God is inseparable from self-giving, from membership in the community, from service, from reconciliation with others.

This issue of Abbey Banner explores the outreach services of Saint John’s Abbey. Benedictines are a people of place. Our vow of stability is typically expressed through a lifetime of prayer and work in one monastery. The monk Abba Anthony of the Desert observed: “Fish die if they are long out of water. So monks who dally long outside their cell.” Saint Benedict similarly cautions his monks about leaving the enclosure of the monastery, “since that is not at all profitable for their souls” (Rule 66.7). Nonetheless, monks do venture outside the enclosure, especially in answer to the gospel call to serve and console others. Father Timothy Backous reflects on the necessity of being doers, not merely hearers, of the Word, expressing our faith through our actions. Brother Aaron Raverty outlines how the abbey serves the poor, prisoners, and immigrants through the actions of its justice and peace committee members. Father Michael Peterson expresses a practical means of loving one’s neighbor: by reaching out to local Muslims.

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n September Pope Francis came to this country with a simple but profound message: love is our mission. You and I have seen the pope embody this message, whether he is meeting heads of state or leaders of the Churches, or is out on the street engaging people of all kinds: young and old, healthy and infirm, those who are beaten down and those who are full of life. In Joy of the Gospel, Francis wrote about the incarnation being a “revolution in tenderness” (88); this is what God brings to a suffering world in the birth of Jesus Christ.

Copyright © 2015 by Order of Saint Benedict Saint John’s Abbey Collegeville, Minnesota 56321-2015 abbeybanner@csbsju.edu saintjohnsabbey.org/banner/ ISSN: 2330-6181 (print) ISSN: 2332-2489 (online)

Change of address: Ruth Athmann P. O. Box 7222 Collegeville, Minnesota 56321-7222 rathmann@csbsju.edu Phone: 800.635.7303

A people of place easily enough becomes a landowner. The monks of Saint John’s Abbey recognize that our land, our home, is a gift from God, inherited from the pioneer Benedictines who settled here in the mid-1800s. We are committed to be good stewards of this place, to preserve and pass along God’s good creation to future generations. Mr. Tom Kroll and Dr. Joseph Storlien outline the work of caring for the mighty oaks at Saint John’s.

The Christmas and Epiphany seasons celebrate the incarnation of our loving God and the manifestation of the divine: Emmanuel, God with us. Scripture identifies Sinai, Bethlehem, Mount Tabor, and Jerusalem as holy places where the divine presence was revealed. Brother Alan Reed explains how the design of our abbey and university church expresses the holy in our midst—a glimpse of the divine in Collegeville! Abbot John Klassen opens this issue with a reflection on Pope Francis’ mission of love, witnessing to the message of the incarnation.

We are also introduced to an undergraduate Benedictine Living Community, to new books on Benedictine spiritualty, to a monk from the great and sovereign state of Texas, and more.

Cover: Throne of Wisdom Saint John’s Abbey Photo: Alan Reed, O.S.B.

The staff of Abbey Banner joins Abbot John and the monks of Saint John’s Abbey in wishing all our readers a blessed Christmas and Epiphany and a new year filled with God’s gifts of peace and good health.

Brother Robin Pierzina, O.S.B. Light has come into the world, and everyone must decide whether to walk in the light of creative altruism or the darkness of destructive selfishness. This is the judgment. Life’s most persistent and urgent question is, “What are you doing for others?”

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Pope Francis, Evangelii Gaudium (Joy of the Gospel), 88

Abbey archives

Pope Francis is a pastor, a shepherd, who “smells like his sheep.” I am amazed at the sheer amount of energy required to complete the grueling travel and appointment schedule during his recent six-day visit to the United States, after completing four days in Cuba. At every point along the journey, he was meeting people, giving a word, a blessing, a hug of encouragement and hope. He was embodying the message of the incarnation, the gift of the Son to the world.

In speeches such as the one to our Congress, Francis read a prepared text. However, more than perhaps any pope in recent history, he is willing to abandon a prepared text and speak out of his own pastoral experience. This is what he did in Philadelphia with his remarks about the challenges and love that come with being part of a family. “The Word became flesh and made his tent among us” (John 1:14). “God sent his Son into a family,” said Pope Francis, “and God could do this because it was a family that had a truly open heart.” Speaking in Spanish, he noted that families have a citizenship that is divine: “their identity card has been given to them by God. . . . The family is like a factory of hope.” To be sure, there are always difficulties and challenges, but these can be overcome with love and learning.

In the Christmas season we are called to follow the witness of Pope Francis: to embody the message of the incarnation. It is a message of hope, of joy, and of love.

Martin Luther King Jr., 1957

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Manifesting the Holy and honest approach to their objectives; in one, about the relationship between the members (humility), and in the other, about the relationship of materials to needs. Both appreciated the use of material things.

Alan Reed, O.S.B.

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he history of how humankind visually imagines the holy is pretty much the history of art in all cultures.

Believers have chosen images and symbols from their experience to “put a face on” a higher being, to express their relationships to what is not available to the five senses. The need to express the holy has resulted in images ranging from rough, scratched symbols in the Roman catacombs to Michelangelo’s monumental attempt to depict all of salvation history on the ceiling of the Sistine Chapel.

Likewise, the spaces that humankind deemed special or holy have been re-formed or rearranged to mark them as sacred. In the Old Testament, for example, an altar is constructed by piling rocks (see Genesis 12:6-8; 28:1022; 33:18-20). As engineering and creativity progressed, those piles of rocks became ever more organized and sophisticated.

With its magnificent sculpture, stained glass, and buttressing, Chartres Cathedral is a remarkable pile of rocks!

The attempt to portray the ineffable visually continues throughout human development, from periods employing abstracted symbols to periods of human-like representation.

This pendulum swings back and forth constantly, from the abstract image of the holy to the depiction of the divine in our own image (see Genesis 1:2627). (Alas, throughout history

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humans have created gods in our image and likeness!) In every instance of humankind’s expression of the holy, our Godgiven imagination is the tool for discovery. The construction of Saint John’s Abbey and University Church was an attempt to find another visual language to describe our relationship to the holy.

One of the most remarkable things about our church is that it happened at all. How did a monastery in the mid-twentieth century end up hiring Mr. Marcel Breuer, a young architect whose education had been at the shortlived Bauhaus school of art, an experimental school based on modernist theories of art and on a communal model for education? Why did a Roman Catholic institution choose a religiously unidentified architect to build the most important spiritual space for a monastic community?

With the help of several advisors, a letter penned by Abbot Baldwin Dworschak, O.S.B., explained to the invited architects: “The Benedictine tradition at its best challenges us to think boldly and to cast our ideas in forms which will be valid for centuries to come, shaping them with all the genius of present-day materials and techniques.” The relationship between 1500-year-old Benedictine monasticism and a thirty-year-old conception of architecture seems, at first, to be at opposite ends of some scale.

Monasticism is about tradition, stability, lessening our attachment to things here in favor of things to come. The Bauhaus was about abandoning tradition in favor of an experimental approach to the study of visual elements. Yet, both institutions were linked by an understanding of the necessity of community for the benefit of the members and those they served. Both institutions appreciated a simple

In Saint Benedict’s Rule the monk is advised to treat everything with the reverence that is shown to sacred vessels (RB 31.10). The Bauhaus attempted to take the desire for excellent and beautiful design and find ways to make it available to more than the wealthy. Benedict calls the monastery “a school for the service of the Lord” (RB Prol.45). The Bauhaus demanded an almost “monastic” discipline of cooperation in achieving the artistic integration that it sought.

Planning of the abbey and university church began in 1953; after three years of construction, it was dedicated and consecrated in 1961. For fifty-four years our

church has exerted its spirit and influence on hundreds of monks and thousands of visitors. In seeking new ways to express the holy, the architect and monastic community chose neither abstract symbols nor human representation to aid in our imagining. The church challenged and changed our consciousness of what kinds of images and sensations enhance our perception of the presence of God. Instead of overt images of sentimental expression (in favor at the time), the abbey church helps us to see that light, shadow, volume and space, and the relationship of honest materials to each other are often a more intense expression of a God and of a mystery we cannot define in human terms and images. Yet, light, space, shadow, reflection are the elements in the church that hint of the divine. The architectural feat of resting a mammoth, folded, concrete

structure that combines walls and ceiling on a ribbon of glass reminds us of Christ’s explanation that even a little faith can move a mountain (see Matthew 17:20; Mark 11:23). It may also remind us of the tents in Scripture that indicate the presence of the holy (see Genesis 18:1; John 1:14). When the divinity of Jesus is revealed to Peter, James, and John, the awestruck Peter exclaims: “Lord, it is good for us to be here; if you wish, I will make three dwellings [tents]” (Matthew 17:4).

The light from the lantern above the altar is another attempt to express the holy in the abbey church. Filtered through stainedglass windows by Mr. Josef Albers, light moves through the space reminding us of time and time’s passage through the seasons of the year. Along its paths through the space, it highlights patterns, reflects off surfaces, and changes the colors of our expectations; a deep red brick surface glows with natural orange light.

Yes, our arrangement of rocks in Collegeville is none other than the house of God (Genesis 28:17)! It too is an imperfect, incomplete image of the God who is beyond all telling and understanding.

Brother Alan Reed, O.S.B., is curator of art for Saint John’s Abbey and for the Hill Museum & Manuscript Library.

Photos by the author.

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Justice and Peace Aaron Raverty, O.S.B.

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ope Paul VI, in his message for the celebration of the World Day of Peace, 1 January 1972, asserted: “If you want peace, work for justice.” Indeed, justice is one of the cardinal virtues that, along with temperance, prudence, and fortitude, helps forge the human moral compass. The Catechism of the Catholic Church states that, when directed toward our neighbors, “Justice . . . disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good” (1807). Our community, especially through the Saint John’s Abbey Justice and Peace Committee, has responded to this challenge through a variety of outreach activities.

Justice and peace initiatives begin within the monastic community itself. The Rule of Benedict contains numerous injunctions concerning justice, the corporal and spiritual works of mercy, and harmonious relationships among the members of the community. The Instruments of Good Works (RB 4), Care of the Sick (RB 36), and the Reception of Guests (RB 53) are just a few examples. The Saint John’s Abbey vision statement, however, challenges us to set our gaze beyond the confines of the monastic community: “to serve the poor and under-resourced, locally and globally.”

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Dianne Towalski / The Visitor

Brother Joe Schneeweis (second from right) assists with building the Habitat for Humanity Pope Francis House.

Scripture is filled with pleas to attend to the poor and feed the hungry (see Job 22:7; Isaiah 58:6-7; Ezekiel 18:7, 16; Matthew 25:35-36; James 2:14-17).

To attend to the cries of those who lack proper food, our justice and peace committee maintains a list of local food shelves as well as national and international organizational contacts as recipients of our Sunday Mass collections from the congregation and the monastic community. Periodically we respond to requests that support the victims of sudden, unforeseen, and financially challenging crises, such as floods, tornadoes, or earthquakes, all over the world. Sunday collections have also been earmarked for special service

events, such as those pursued by our university students who, during their spring or Easter breaks, participate in projects that help the poor and needy both within the U.S. and abroad.

Prisoners are some of the most forgotten people in the world. In Matthew 25:36 we read, “I was in prison and you visited me.”

Likewise, the Church’s corporal works of mercy admonish us to visit the imprisoned. Volunteers and members of the College of Saint Benedict as well as Saint John’s University campus ministry programs do this at the nearby Minnesota Correctional Facility, Saint Cloud. As a young monk, I was a musician-member of a team of confreres who regu-

larly traveled to this facility to celebrate Mass with the inmates.

In this same spirit, the current chair of the justice and peace committee, Brother Joseph Schneeweis, O.S.B., recently engaged the chief administrator for the North Carolina Department of Corrections to arrange medical treatment for a deathrow inmate. Some community members and college students also participate in a ministry of writing letters to prison inmates.

Brother Peter Sullivan, O.S.B., reflecting on his writing ministry, explains: “I do not excuse the actions of guilty death row inmates at all. They have been judged and sentenced. God alone may evaluate them. My job is simply to try to increase the capacity of love in my heart and in others. Writing letters to death row inmates is a way of extending love to those who have been deemed unworthy. This action can only change the hearts of all those involved for the better.”

Communication and education are significant aspects of our justice and peace initiatives. In an effort to keep confreres abreast of the latest developments outside the monastery, Brother Joe regularly forwards the Conference of Major Superiors of Men Justice All of us, each day, are presented with the option of being good Samaritans or indifferent passersby.

Pope Francis

and Peace newsletter, J/P Alert; the national, weekly Catholic Rural Life e-bulletins; and emails and action alerts from the Catholic Advocacy Network of the Minnesota Catholic Conference.

Minneapolis; and the Saint Paul Ecumenical Alliance of Congregations). These organizations concentrate on issues of affordable housing, tax-base sharing, education funding, transportation, and economic revitalization.

Mindful of the Gospel mandate to welcome strangers (Matthew 25:35) and of Saint Benedict’s exhortation to treat others like Christ (RB 53), the needs of fellow wayfarers, pilgrims, and the homeless are given special attention. Saint John’s Abbey Justice and Peace Committee is particularly concerned about the needs of immigrants. A few years ago the committee presented the film One Border, One Body to help educate the monastic community. Brother Dennis Beach, O.S.B., recently sought legal and financial assistance for a local immigrant family, extending further support by assisting them with travel and healthcare needs. Nowhere has such immigrant assistance been more evident than with the local Hispanic community. Brothers Efraín Rosado, O.S.B., Dennis, and Joe, and Father Greg Miller, O.S.B., have coordinated and participated in the Mass and Celebration of Solidarity in honor of Our Lady of Guadalupe, whose feast day occurs on 12 December.

During the past summer Brother Joe participated in a Habitat for Humanity project, helping to recruit, coordinate, and lead several monks to assist in “build day” for the Central Minnesota Habitat for Humanity Pope Francis House. Joe is also active on behalf of the poor and disenfranchised, having recruited, coordinated, and led a United Way of Central Minnesota Day of Caring project.

The justice and peace committee has also partnered with GRIP/ ISAIAH (the Great River Interfaith Partnership of the Saint Cloud area; Interfaith Action,

Pope Francis reminds us: “The inclusion of the wounded person by the wayside defines all economic, political, social, and religious projects. All of us, each day, are presented with the option of being good Samaritans or indifferent passersby” (Pope Francis: In His Own Words [17 April 2005]). We welcome the prayers and support of our readers to sustain the Saint John’s Abbey Justice and Peace Committee and the community’s various outreach programs in our sorely troubled world.

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

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Growing by Attraction Michael Peterson, O.S.B. Simon Peter answered Jesus: “Master, to whom shall we go? You have the words of eternal life.”

(John 6:68)

Don’t proselytize; respect others’ beliefs. We can inspire others through witness so that one grows together in communicating. But the worst thing of all is religious proselytism, which paralyzes: “I am talking with you in order to persuade you.” No. Each person dialogues, starting with his and her own identity. The Church grows by attraction, not proselytizing.

Pope Francis, Viva, El Clarin, 26 July 2015

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s Pope Francis saying we’re not supposed to preach the Gospel to nonbelievers? No, because the pope has often called on the Church to be a missionary Church. He has also said, “I prefer a Church which is bruised, hurting, and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security” (Evangelii Gaudium, 49).

So what is the pope saying? I believe he is saying that it is a matter of how we share and proclaim the Gospel. And that “how” is not about a one-sided, arrogant relationship: “I have the truth, and you have nothing to offer me, so listen up!” Rather, it is about mutuality. It is about being neighborly. Giving and receiving. Loving God. Loving neighbor—a practical love of neighbor. But how?

A few months ago someone confronted me: “You call yourself a priest, and you’re trying to have a conversation with these people about their beliefs in God. They’re all going to hell. They

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have only evil to offer you. You call yourself a priest!” This exchange took place before a community meeting of local Christians and Muslims. A Muslim woman and I were at the front door of a school, welcoming people. We had three panelists speaking about what it means to be a Christian and three addressing what it means to be a Muslim in Saint Cloud, Minnesota. They were not speaking of theology nor in abstract terms but rather, they were sharing real-life issues.

At the end of the meeting, I was pleased. I thought it had been a very healthy, very helpful exchange. But I was still agitated by that person who said to me concerning the Muslims, “They’re all going to hell.

They only have evil to offer you.

You call yourself a priest!” I did tell him that this very meeting was approved by our bishop and, in

fact, the bishop is asking our dialogue group to organize similar gatherings in the future. For me, preaching the Gospel is helping my neighbor. These neighbors are refugees trying to find a safe place to raise and educate their families. Our dialogue group has a vision statement that says as much: “This particular Christian– Muslim interfaith dialogue group is responding to the large and fast influx of our sisters and brothers fleeing from Somalia and finding a new home in the Saint Cloud area. Understandably, this has been a huge social change not only for our Somali sisters and brothers, but especially for the Saint Cloud metro area, which is now 10% Somali Muslims. We realize that there is a great need to understand one another so as to facilitate the process of integration and deal healthily with the various social and religious conflicts. We hope that a strong, vibrant, and peaceful community can be created.”

Pope Francis’ assertion that “the Church grows by attraction” is simply another way of emphasizing the importance of how we treat our neighbor. To be a true witness to Christ excludes any kind of concealed motive, any afterthought that a Hexagonal motif, Citadelle d’Alep, Iran

© Genealogy of Christ (detail), Donald Jackson, 2002, The Saint John’s Bible, Saint John’s University, Collegeville, MN, USA. Used with permission. All rights reserved.

selfish benefit might result from the example of generosity and witness. When I witness to another, even when I pray for or with another, I also receive and pray for a person, an individual, with his or her own joys, struggles, or stories. Honor that! Each person must be true to his or her own identity and yet also take the necessary risk of encountering one’s neighbor, which may change the identity we try to protect. It’s risky. It takes courage. There may be

The Church grows by attraction, not proselytizing.

Pope Francis

ambiguity here. But that’s where human growth and conversion and even delight begin.

Can dialogue and proclamation go together? Can encountering the other and religious certainty go together? Unfortunately, for many believers, faith and mystery have been replaced by a personal conviction of certainty.

“I’m right; you’re wrong. Shut up.” In these cases, there is no discourse. There is no conversation. There is not even the very necessary and challenging questions we need to ask one another. There is just blame.

Dialogue and proclamation can go together when I witness to my beliefs and my experience of God to my neighbor, in whose face I already see the face of God! Matthew 25:35 states it plainly: “I was a stranger, and you welcomed me.”

Thank God for food that enables these lines to be crossed! About halfway through the dialogue meeting that I mentioned earlier, we took a break. A whole feast was supplied by the Somali cafe in town. There were many pans of wonderful, spicy food; and many others brought bars and cookies. We were eating together. (I found it ironic that the angry person seemed to have piled his plate the highest!) Tension turned to laughter and hearty conversation. Phone numbers were exchanged.

People conversed with one another—as people, not impersonal concepts! And I thought: this is a brief and real vision of the heavenly banquet where all God’s people are invited and welcomed.

Father Michael Peterson, O.S.B., oblate director at Saint John’s Abbey, is board chair of Monastic Interreligious Dialogue (MID).

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Benedictine Living Community BLC members are asked to reflect

Ælred Senna, O.S.B.

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n order to provide an opportunity for young men of Saint John’s University to experience an intentional living community, and to deepen their understanding of the mission of the Benedictine founders of their school, the Saint John’s University Benedictine Living/Learning Community (BLC) was founded in the fall semester 2014. Established through collaboration among several university programs, including residential life, campus ministry, and the Benedictine Institute, and with the vocations office of Saint John’s Abbey, the Benedictine Living Community is a yearlong (two semester) program intended for interested sophomores, juniors, and seniors, and is currently housed in Virgil Michel House, a university residence. Eleven students inaugurated the program last year; twelve undergrads (including one repeat) are currently members of the BLC. Fostering healthy friendships, common values, and the benefits of communal life are at the heart of the program. Community building is accomplished through a focused living environment, shared meals, and group activities. Participants earn two credits per semester through a seminar focused on the Rule of Saint Benedict as they explore how to build healthy, intimate friendships, navigate the issues presented by personality conflicts, and what role monastic

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BLC

Thanksgiving celebration with the Benedictine Living Community and guests

values, such as silence, obedience, and humility, can play in the life of lay people.

Members of the Benedictine Living Community develop and deepen their spirituality by participating in prayer services with the monastic community and attending a day or overnight retreat in the monastery.

Program leaders Father Mark Thamert, O.S.B., and I join the Johnnie participants for the weekly seminar. In preparation for the discussion, students read a section of the Rule and/or a chapter from Strangers to the City by Father Michael Casey, O.C.S.O. These readings draw attention to aspects of community life, personal or spiritual development, or a particular

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monastic value (for example, silence or detachment from possessions). Students come prepared to share brief reflections on the ways the topic at hand is manifesting itself in their day-to-day lived experience as community. The discussions are typically lively, energetic, and enjoyable. The men of the BLC take the readings seriously, connecting their real-life interactions with the challenges of community living in the Benedictine tradition. This experiential learning component also makes it possible for the BLC participants to fulfill one of the university’s graduation requirements.

Self-reflection is an essential element of the program. The

upon their learning both at midyear and at year’s end. Mr. Grant Christian, a charter member of the program, shared his insights: “Living in a community was not necessarily a new process. I would consider all dorm experiences ‘community living.’

But when a group of young adults can live together and consciously apply values and traditions deeply rooted in the school’s founding, that is something unique. My sense of community and togetherness has profoundly deepened and, frankly, my standard for what a community can become has grown exponentially as a result of this positive Benedictine living experience, for which I am very thankful.”

In addition to their day-to-day living activities, the members sponsor at least one outreach program per semester. Last year the group decided to host a Thanksgiving dinner for other students in their dorm. They took on the whole works— planning, food preparation, table setting and environment, and invitations. In all, twenty-four participants and guests were served a full Thanksgiving dinner, planned and prepared by a bunch of college guys! It was indeed one of the best Thanksgiving meals any of us could have imagined. In the spring semester, the community teamed up with the Saint John’s University Men’s Development Institute to host an all-college

event celebrating the feast of the passing of Saint Benedict (21 March). The celebration included food, drink, and presentations by some of the younger monks of Saint John’s Abbey, and resulted in an increased awareness on campus of the existence and purpose of the Benedictine Living/Learning Community and of Benedictine values.

Increased understanding of and appreciation for the Benedictine tradition is also integral to the value and success of the Benedictine Living Community. Mr. Lukas Steffensmeier, a member both last year and this year, reflected on how the BLC has given him a new appreciation for Saint Benedict and the Rule: “[Until now] I never understood how the religious aspect of the Rule doubles as an extremely applicable social code that helps communities work together. The Benedictine way of life is heavily

When a group of young adults can live together and consciously apply values and traditions deeply rooted in the school’s founding, that is something unique.

Grant Christian

based on combining the spiritual and practical aspects of life.

Benedict had a very real understanding of how life works. It’s been cool implementing things such as listening and obedience in daily interactions with my roommates and other members on the floor.”

Mr. David Wesson, a participant of the BLC last year, graduated in May 2015 and is now a member of an intentional living community sponsored by Saint John’s School of Theology and Seminary. He sums up his takeaways from the BLC experience in a similar way: “It has made the Benedictine tradition ‘more real’ and has shown how its ethos can be interpreted in a lay context. Through living a life centered on intentional community and marked by thinking about Benedictinism and prayer, I have learned how to balance my life to avoid overextension in certain areas. This, I think, has made the Benedictine values more real to me.”

We pray that God will continue to prosper the good work begun in this Benedictine Living/Learning Community, and that these young men will bring forth abundant fruit in their own lives and those of others as a result of this extraordinary experience.

Brother Ælred Senna, O.S.B., is associate editor of Give Us This Day and a faculty resident at Saint John’s University.

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Oak Stewardship

he future of the oak forest of the Saint John’s Abbey Arboretum hinges almost entirely on the impact of an overly large population of whitetailed deer (Odocoileus virginianus). In the summer of 2015 Saint John’s built its fifth deer exclosure fence in the arboretum since 2011. With the help of abbey forest technician Mr. Dan Vogel, Saint John’s University summer student employees, and an eight-person AmeriCorps National Civilian Community Corps (NCCC) team, seven additional acres were fenced in.

is not possible without such intentional actions to keep deer teeth off of young oaks. This year’s fence differs from those installed in previous years in that it is plastic instead of the more traditional woven wire. Plastic is not less expensive, but it is much lighter and therefore much easier to install. It will also (we hope) have the benefit of being much easier to remove in fifteen to thirty years when the oak have regenerated and are taller than the deer. This particular plastic is UV-stabilized to last for that length of time. It is also supposed to be strong enough to withstand deer antlers and other pressure. As with any experiment, time will tell.

While fencing out deer is not cheap—about $7,000 for the materials to build a nine-foot high fence and another $5,000 for the NCCC crew and contractor—oak regeneration

Another interesting feature of this year’s fencing project is that it surrounds a half-acre deer fence first installed twenty years ago by Father Paul Schwietz, O.S.B. (1952–2000), founding

A Fence within a Fence Thomas Kroll

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Oak regeneration inside Father Paul’s deer exclosure zone, 2010

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Abbey arboretum archives

director of the abbey arboretum.

That fence has protected oak regeneration long enough so the effects of preventing browsing are immediately clear. Inside the small test enclosure are thousands of naturally seeded oaks ranging in height from a few inches to ten feet. Outside the fenced area there are zero oaks taller than one foot. The deer exclosure zone works!

The wire fencing of Father Paul’s original deer exclosure zone will be removed this coming summer, but the posts will be left to demarcate the original test area.

We will be able to continue to measure and document the regeneration over time, both in the newly fenced area and within the old enclosure—a fence within a fence, a generation of oak within a generation of oak.

Despite the challenges facing oak regeneration today, the oak forests of Saint John’s are well regarded for their quality, size, and age. The Minnesota Department of Natural Resources County Biological Survey lists only 3,700 acres of mesic (on non-droughty soils) oak forest rated at least moderate or better quality here in Stearns County, Minnesota. With 700 acres of “excellent quality mesic oak,” the abbey arboretum has the largest block of high quality oak forests in the area.

The abbey’s long tradition of modeling good forest stewardship will continue, allowing future generations of monks, students, and visitors to see and enjoy large oaks similar to those found and admired in the abbey arboretum today.

The 700 acres of oak forest within the 2500-acre abbey arboretum are composed mainly of northern red oak (Quercus rubra) and white oak (Quercus alba). There are only a few bur oak (Quercus macrocarpa), mainly in the oak savanna, and even fewer northern pin oak (Quercus ellipsoidalis). Interestingly, in the neighboring woodlands—within fifty miles of Saint John’s—the opposite is true. Most likely this is because the early settlers in central Minnesota used the best quality trees

Deer exclosure zone

for lumber (red and white oak), which left the lesser desired (bur and pin oak) species to reseed.

The Saint John’s monks also used the better species of red and white oak when most of the land was harvested in the decades after Benedictines arrived in the 1860s. But the monks also intentionally used the best forestry practices of the day, which allowed the reseeding of those species to become the magnificent forests we have here today.

Unfortunately, there are no written records of exactly what they did, but the records do indicate that the monastery always had someone who had the job of forester.

One detail that was recorded is that the white-tailed deer were hunted to a very low level after the European immigrants arrived in the area. It was so low, in fact, that in the 1930s the monks

Abbey arboretum archives

actually bought eight deer from a game farm and released them into the woods to help assure the survival of the species. This low level of pressure from deer browsing in the late 1800s certainly would have been a factor leading to the successful regeneration of the oak forest we see today.

Oaks in the Saint John’s Abbey Arboretum

Mr. Thomas Kroll is Saint John’s Abbey forester and land manager, and director of Saint John’s Outdoor University.

Abbey arboretum archives

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Pray Tell Campus Oaks Joseph Storlien

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he campus oaks project came about after abbey land manager Mr. Tom Kroll visited with me regarding the issue of many oaks on the inner campus showing signs of stress and dying within a year or so. Preliminary analysis in the summer of 2014 indicated a potential soil micronutrient deficiency. I told Tom I was glad to offer my expertise, and we decided it would be an excellent student project for my environmental studies summer research fellow, Mr. Alec Minea.

This past summer we inventoried the impacted area and made detailed field notes on approximately two hundred trees within the study. Alec and I collaborated with a University of Minnesota Extension tree specialist to perform leaf tissue analysis on both sick and healthy trees in order to isolate the particular micronutrient deficiency. Our analysis revealed that manganese was the most probable nutrient deficiency the trees have been experiencing due to the particularly high soil pH (acidic/basic measurement) across our campus.

With this information we researched potential treatment strategies and presented the information to the university grounds department. Through our collaborations, we selected

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what we felt was the best treatment strategy and applied it to most of the trees (see below) in mid-August, intentionally leaving a few trees in each area of campus untreated to serve as controls in the study. We have continued to monitor the trees through the fall but have not observed significant changes yet. However, due to how late the treatment was applied, Mr. Kroll and I concluded it is highly likely that differences may not be observed until spring or summer 2016.

Thus, I intend to continue to utilize a student researcher again next summer to assist in monitoring the progress of our treatments.

Although the death of the oaks is still a mystery, the summer project was a success for environmental studies and for Alec personally. From this “real-life” research application, he learned much about taking scientific field observations, research design, soil science, and he also developed his speaking skills by presenting his findings at a summer research colloquium.

Dr. Joseph Storlien is a member of the environmental studies department at the College of Saint Benedict and Saint John’s University.

Anthony Ruff, O.S.B.

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o the Jesuits is attributed the old joke, “A good liturgy is one in which nobody gets hurt!” For those seeking a little drama and liturgical fireworks, our Pray Tell blog offers some online Benedictine pyrotechnics. A joint venture of Liturgical Press and the School of Theology and Seminary, with the Press providing technical support and complimentary books to contributors, and the graduate school providing faculty release time and a student worker, the blog has been running since 1 January 2010.

Pray Tell was founded out of a concern that blog postings were overrepresented in things liturgical by voices seeking to undo the liturgical reforms of the Second Vatican Council. The whole legacy of those reforms, championed by Father Virgil Michel, O.S.B. (1890–1938), founder of Liturgical Press, and by such luminaries as Father Godfrey Diekmann, O.S.B. (1908–2002), was being called into question. Given its history, Saint John’s was just the place for more mainstream and pro-

gressive voices, who support Vatican II, to be heard. And so Pray Tell was born. (Though I would like to take credit for the blog’s catchy title, that honor goes to Mr. Peter Dwyer, director of Liturgical Press.)

Pray Tell is the meeting ground for anyone interested in liturgy: pastors, scholars and academics, parish musicians and liturgy directors, interested worshipers.

Some posts are historical or theoretical, others are more practical or inspirational. And some are put in the “humor” category, as the second word of our subtitle (“Worship, Wit & Wisdom”) suggests. For example, a story from 2013 got national attention on Religious News Service. On 1 April (note the date), we reported that Pope Francis gave communion to a church full of Protestants and announced that he would be walking as a pilgrim through Spain to Santiago. At least one reader fell for it, and, embarrassed, confessed online that he had forwarded the news to everyone he knew!

But not everything is light and witty at Pray Tell. Indeed, passions about liturgy run high in some quarters, and the so-called

Robin Pierzina, O.S.B.

Weekend Retreat 26–28 February 2016: Ski and Spirituality Weekend Sponsored by Saint John’s Outdoor University Options include meals and rooms at the abbey guesthouse, ski lessons, and a spirituality class.

Register at www.csbsju.edu/outdooru/education/events/skiretreat; or call the Spiritual Life Office: 320.363.3929.

Pray Tell by the Numbers Average posts per day: 1.64 Average comments per day: 37.34 Average real visitors per day in first half of 2015: 1,693 Percentage of visitors who viewed more than one page: 46% Story most commented on: “Msgr. Wadsworth, ICEL head, praises sedevacantist’s liturgy book” (343 comments; posted 9 July 2011) Visit Pray Tell at www.praytellblog.com

Frank Kacmarcik, Obl.S.B.

liturgy wars (God help us!) provide for plenty of fireworks in the comment box. I am kept busy deleting the most explosive comments and trying to keep everything constructive and charitable.

In 1926 when our confrere Father Virgil founded the liturgical journal Orate Fratres, later renamed Worship, he certainly didn’t have to deal with zealous characters at their keyboards.

But as one frequent contributor puts it, Pray Tell is carrying on Father Virgil’s mission, in a very different format, for the rapidly changing Church and world of our day.

Father Anthony Ruff, O.S.B., the founder and moderator of Pray Tell, is music director of Saint John’s Abbey.

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Fire and Clay

Steven Lemke

The thirteenth firing of the Johanna Kiln at The Saint John’s Pottery commenced with a lighting ceremony (left) on 16 October, continued for ten days, and produced thousands of pieces of superb pottery. This year’s event honored the late Mr. Francis Schellinger, a local woodworker who in 1979 helped discover the deposits of clay now used by master potter and artist-in-residence Mr. Richard Bresnahan and visiting artists. In addition to the local clay and glaze materials, only Forest Stewardship Council certified firewood gathered from the Saint John’s Abbey Arboretum was used for the firing, a reflection of the commitment to environmental stewardship by Richard and his colleagues.

Nate Jorgensenn

Jean Lavigne

Alone with God George Primus, O.S.B.

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rayer is the most essential part of our spiritual life, and there is now an urgent need for more time spent in private prayer.

There are times when we must be by ourselves in order to attain a more perfect union with God. Our Lord himself has instructed us: “When you wish to pray, go to your room, close the door, and pray to your Father in secret” (Matthew 6:6). Personal prayer has that something we all need and should develop in order to be in union with God—to be alone with God, as it were, to be really tuned in on God. We not only talk to the Father from the heart but also listen through the inspirations of the Holy Spirit.

Ways and means to practice private prayer are many, and each individual has his or her own particular way. There are many set forms of private prayer: for example, the rosary or litanies. There are also spiritual books and nonspiritual books that can prompt us on to conversation with God. Then again, inspirations can come from the Holy Spirit by our just being alone and quiet. No really set form is required, but always there is that effort which we must make, and a time we must Edited and excerpted from Symposium Two: On Private Prayer (May 1971) by the members of Saint John’s Abbey.

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take out, if we are to have any success in private prayer.

In order for private prayer to have any meaning for us, we must have the faith to know that it is good, essential, and rewarding. We must be in the spirit of believing that there are times that we must set aside just for God, although our whole day should be one of recollection and frequently raising our thoughts to the Lord. Whether it be during our work, between classes, or just out for a stroll, private prayer can become an inspiration. I find it very convenient to pray by myself while taking my long walks in the woods where it is quiet and peaceful. Nature has much to say to us in raising our minds to God without a word or sound being uttered. Even with another, our conversation can lead to thoughts of all the blessings we enjoy.

From these thoughts on private prayer there should radiate a greater concern for one another.

It is in our private prayer that we can more readily recall not only that each of us is one of the chosen ones but also that we fail to appreciate this special calling and blessing. We can so easily forget our feelings, and by being alone with God we are reminded to ask for forgiveness with the promise we will improve our lives.

Love of God should prompt us to reserve some special time for prayer. We all need love and to be loved; and what love is more essential in our lives than that intense love which comes from God and, in return, for God. This love can be strengthened in our daily practice of private prayer. Many good inspirations and acts of love can be derived from the everyday reading of the Bible at our public prayer, from the homilies at daily Mass, as also from our spiritual reading.

These are all opportunities to know God more intensely and, therefore, to love God more sincerely, and in turn, to increase our love and appreciation for one another.

From these thoughts on private prayer there should radiate a greater concern for one another.

For example, just how much do we appreciate the older members of our community? This goes for others, too, who are ailing and not able to get around as they wish. They have given much to our family and for many years, and we so easily forget that much of what we now have as comforts and blessings we owe to their hard work and sacrifices.

Nor are the younger monks to be neglected. Again we must show a concern for them and appreciate their perseverance in showing good will.

Christ is the center of our lives, and so it is essential that we spend specified times with him alone. There should also be that

Aidan Putnam,

consciousness of prayer as a means of restoring all in Christ.

We all have our own ways of practicing private prayer, and we should follow what is best for us, both as to time and place. In performing this duty, much peace of mind and heart can be the result, gearing us on to the daily tasks and responsibilities that life requires of us.

The effort to set aside a special time for quiet thought and medi-

tation is essential for private prayer, no matter what form we use; but unless we set aside that special time, this important part of our life can easily slip away from us, and thereby many valuable opportunities will be gone and forgotten. Busy as our days can be, an awareness of our purpose here on earth can spur us on, leading us to the real life that is to come, when we will finally be with our Lord forever.

O.S.B.

Many of our problems, whether they be in ourselves, with each other, in community, or in the world at large, would be solved or at least minimized if we took our prayer life more conscientiously, having confidence in God’s assistance, and frequently being alone with God. Brother George Primus, O.S.B. (1923–2013) shared his warmth and wisdom with his monastic community for sixty-five years.

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New Titles from Liturgical Press Lauren L. Murphy

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he opening word of Saint Benedict’s Rule is Obsculta (Listen). Those formed in the Benedictine tradition take this instruction to heart: they listen closely to God, to tradition, and to others. This year Liturgical Press, the publishing house of Saint John’s Abbey, has quite a few offerings from a variety of perspectives that inspire and invite deep listening.

Dr. Maxwell Johnson has completely revised and updated Benedictine Daily Prayer, an everyday edition of the Divine Office for people who desire to pray with the Church in a simple manner. Based on fifteen hundred years of liturgical prayer within the Benedictine monastic tradition, Benedictine Daily Prayer offers a rich diet of classic office hymnody, psalmody, and Scripture. This new edition features a more user-friendly layout, a two-week cycle for the Office of Vigils and the daily offices, patristic readings for each Sunday, and concluding prayers for the daily and seasonal offices. It is an indispensable resource for those who wish to practice monastic prayer, either individually or in a community.

Listen to your master’s precepts, and incline the ear of your heart.

Saint Benedict, Rule Prol.1

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Our deepest listening often occurs during times of suffering.

Two of our books this year shed light on the insights that can come through struggle. In The Taste of Silence: How I Came to Be at Home with Myself, Belgian author Ms. Bieke Vandekerckhove (died in September 2015) shares her search for meaning and strength after she was diagnosed with ALS (Lou Gehrig’s disease, a fatal degenerative neurological disease), at the age of nineteen.

Three years after her diagnosis, her disease went into remission, and she lived, partially paralyzed, for more than twenty years with ALS. Much to her own surprise, she found comfort in the stillness of contemplation, in the richness of silence. The practices of Benedictine spirituality and Zen meditation became, as she writes, the two lungs through which she breathed. This is no easy, sugarcoated vision of suffering and enlightenment. It is, rather, a deep trove of spiritual wisdom, drawing from the hard reality of her personal experience as well as insights she gleaned from artists, writers, and contemplatives.

In An Ignatian Journey of the Cross, Father Bert Daelemans, S.J., offers a practical introduction to Ignatian discernment, retrieving the old tradition of including imagery for the purpose of prayer. At times, life looks like a Way of the Cross.

Pain is there, uninvited. It seems impossible to discern the smallest

Frank Kacmarcik, Obl.S.B.

source of light in the tremendous darkness that surrounds us.

Using images of sculptor Werner Klenk’s bronze Stations of the Cross, Father Daelemans guides readers through a series of spiritual exercises in the tradition of Saint Ignatius of Loyola. As Father Paul Janowiak, S.J., notes, “The uniqueness of An Ignatian Journey of the Cross is its holistic engagement of body, mind, and spirit with the Paschal Mystery of Christ as our own Christian Mystery as human persons. . . . For anyone seeking to walk with Christ in the dynamic of the Exercises and willing to allow Christ’s Passion to meld with her or his own struggles, hopes, and desires, this is a book one can savor and keep exploring for its many doorways into the Christian Mystery we believe and live.”

Sometimes, despite all our plans or dreams, we are called to unexpected places. Father Donald Senior, C.P., looked forward to being a missionary— until his superiors asked him to pursue graduate biblical studies.

After he earned his doctorate, he was very happy teaching and writing—until he was asked to take on the role of president of Catholic Theological Union in Chicago. His move to full-time administration was not made without hesitation. But as he settled into his new role, and as he has developed as an administrator, Father Senior came to see both biblical scholarship and administrative work as expressions of his Christian vocation. In The Gift of Administration, he uses his experience to show how the various functions of institutional administration are deeply rooted in the Scriptures and are a genuine expression of our call to discipleship. Leadership, mission statements and planning, finances and fund-raising, personnel issues, communications, and public relations—all these seemingly secular activities serve to build up the Body of Christ and deserve to be recognized as authentic Christian ministry. To see administrative service as a biblically rooted gift can help those involved in this way of life find deeper and more satisfying spiritual meaning in their work.

Saint Benedict’s command that we “listen” is not an easy one to heed. It requires humility,

New Recordings

Father Robert Koopmann, O.S.B., has released three new recordings, available as compact discs or MP3s. Two are piano improvisations: Lead, Kindly Light (hymns, chants, and spirituals) and O Holy Night (Christmas melodies). The third, Live in Japan, features classical music by Rachmaninoff, Mozart, Franck, Brahms, and Ravel, recorded during a concert Father Bob presented in Hakodate, Japan, in 2013. The CDs are available through the Abbey Gift Shop, Saint John’s Abbey Market (sjamarket.com/music-gallery/), and the Saint John’s University Bookstore. The MP3s can be purchased at cdbaby.com/artist/robertkoopmannosb.

patience, and stillness. The works featured here—and many others published by Liturgical Press—can be helpful and challenging guides for listening to and discerning the call of God in our own life.

Find these and other titles from Liturgical Press online at www.litpress.org or by calling 1.800.858.5450.

Ms. Lauren L. Murphy is the managing editor of the academic and trade department at Liturgical Press.

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Banner Education

ule of Benedict even sacred, as he hints when he tells his monks to treat the tools of the monastery and its whole property “as if they were the sacred vessels of the altar” (RB 31.10). This command has unleashed the creative energies of monks and nuns ever since, and undoubtedly it had a lasting impact on the development of Western culture.

Opus et Labor Eric Hollas, O.S.B.

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enior monks of Saint John’s Abbey fondly recall a small wooden statue of Saint Benedict that for years graced the basement recreation room in the monastery. In his arms Benedict cradled two tablets, an obvious reference to those in the arms of Moses. But these did not list the Ten Commandments.

Rather, the carver meant to extoll the two pillars of monastic life: prayer and work. Variously rendered in Latin as Opus Dei (the work of God) and labor (the sort that earns our daily bread), these terms define the balance for which monks strive in their daily lives. But there was room for only two words on the tablets: “Opus” and “Labor.”

Thereafter “work and work” was an inside joke that all of us could appreciate! Alas, it was all too true.

Achieving a healthy balance between prayer and work has been a challenge ever since Saint Benedict put quill to vellum.

Without question prayer is the centerpiece of monastic life, but Benedict complicated things when he wrote: “Then are they truly monks when they live by the work of their hands” (Rule 48.8). Ever since, we monks Each monk is more than what he does.

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Still, Benedict had misgivings about work. Work could make monks proud. Responsibility could feed ambition. Monks could believe themselves to be indispensable. None of this was good for the community or for the individual.

If anything, the twenty-first century has made it even more difficult to balance work and prayer in the monastery. Our culture overemphasizes work.

We value people for what they do and what they own, to the detriment of any activity that lacks economic value. And therein is the opportunity for prophetic witness. have struggled to give each activity its due. And we’ve not always succeeded.

In his attitude toward work Benedict was a trailblazer, since the ancient Romans were fervent in their belief that work was for slaves. For them leisure was the noblest activity; there was nothing noble about physical toil. Not so for Benedict. Work was both necessary and perhaps

Sydney Lo

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reeting me, when I first arrived at Saint John’s Preparatory School six years ago, were several crimson banners, brilliant against the block walls of the Weber Center.

On each banner a looping white script spells out the Benedictine values, the great foundation of our school. I would come to stare at the grand pieces of fabric, as any student might, during my first year at Prep and each year thereafter, reflecting on each word, a bit overwhelmed at the thought of applying and incorporating them into my life.

The grandeur of hospitality, the pointed mystery of humility, the heavy weight of service—each became the background to the beginnings of my middle and high school education.

My discovery of the virtues of Benedictine life went beyond a glance at these accents of the Weber Center, beyond the familiar fonts and series of letters

spelled out with clarity. The virtue and value of community greeted me, along with the staff and students on my first day of school; hospitality followed soon after as I came to meet new people. Integrity was outlined in every class syllabus, every passionate declaration of a new club or new student interest. Even stewardship was realized in the care of the classrooms: the cleanup and consideration of every corner of a space.

These values, an integral part of Saint John’s Prep, did not, as if a gear in a machine, merely maintain the elements of the school as fall became winter and winter became spring. Rather, the message of those banners was folded within me, a miniscule reflection of the Benedictine principles near my heart. With every assignment and every school event, they brought new meaning. I witnessed many components of my education change: a theology project became an opportunity to under-

stand different outlooks on faith; an English paper became the possibility to show my own perspective on the world to others; and a science experiment became a way to help and serve those around me.

With each toll of the nearby abbey church bells and also in the cement arches and brick hallways of my school, I am reminded of the importance of the Benedictine values to Saint John’s Prep and to myself. I have learned so much about community, hospitality, humility—and more. As I near the end of my time at Saint John’s Prep, I know I will strive to find or create new stories and new homes, never excluding the words I read on those banners all those years ago.

Ms. Sydney Lo, a member of the National Honor Society, Virgil Michel Chapter, will graduate from Saint John’s Preparatory School in May 2016.

While work contributes meaning to our lives, it must not define our lives. Each monk is more than what he does. “Work and work” is an ironic reminder that we need to work at maintaining a balance between prayer and work.

Father Eric Hollas, O.S.B., is deputy to the president for advancement at Saint John’s University.

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Meet a Monk: Columba Stewart

Abbey archives

Timothy Backous, O.S.B.

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f the term “a gentleman and a scholar” were ever conceived with a particular individual in mind, that person could easily be Father Columba Stewart, O.S.B. Andy Stewart first made his way to Collegeville in 1980 after meeting our confrere Father Eric Hollas, O.S.B., at Yale University.

The young aspiring scholar was hoping to finesse his skills in the German language and to “scope out” what monastic life is all about, because it was on his radar at some point down the road. What he found during his stay here inspired him to put his Yale graduate studies on hold so he could apply for the novitiate sooner than originally planned.

Happily for the monks of Saint John’s Abbey, he found and made a home here.

Born in 1957 in Houston, Texas, Columba is still proud of his “Texanity,” as he calls it. He grew up with two sisters and can take solace in his likely long life span given that his father recently turned 91 and his mother, 88. If there is any question as to where the “gentleman” part of his character originated, it would be his geographical roots. He still enjoys frequent visits to see his family, and those lucky enough to have met his mother can only imagine that time visiting her in Houston must include an occasional refresher course in good manners and hospitality.

Father Columba’s educational background is notable. After his schooling in Houston, he did his undergraduate studies at Harvard where he earned a bachelor’s degree in history and liter-

ature in 1979. From there he made his way to Yale where he received his master’s in religious studies. After completing the abbey’s formation program and professing solemn vows as a Benedictine monk at Saint John’s in 1985, he chose to continue his graduate work at Oxford University. He finished in 1988 with the thesis: “Working the Earth of the Heart”: the Language of Christian Experience in the Messalian Controversy, the Writings of Ps-Macarius, and the Liber graduum.” (This popular title has since been published by Clarendon Press Oxford and is, of course, available from the Amazon website!) Seminary studies at Saint John’s were also part of Columba’s formal training, though there was always a question as to whether he should be taking the theology classes or teaching them himself!

Texas cowboy

regular work of HMML, the presence of rare and beautiful ancient texts necessitates expanded and functional space for visitors and scholars alike to view, study, and appreciate them.

Hill Library director in Sinai

He was ordained to the priesthood in 1990.

Teaching, research, writing, and administrative positions have distinguished Columba as a significant contributor to the history and growth of the wider Saint John’s community. Since 1989 he has been a member of the theology faculty, including a few stints as director of the Jerusalem studies program and chair of the undergraduate theology department.

In 2003 Father Columba was appointed the executive director of the Hill Museum & Manuscript Library (HMML), a position he holds to this day.

Under his leadership, the Hill Library has continued the work that began over fifty years ago and, in the wake of the violence in the Middle East, has proven to

HMML

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be a labor of visionary purpose.

Thousands of precious historical manuscripts—many of which no longer exist because of war, fire, flood, or natural deterioration— have been photographed and catalogued in the past half century. More work is being done to identify collections that still need preservation, and the long, sometimes frustrating, negotiations to bring the projects to completion keep Columba on the road for extended periods.

The Hill Library itself, located in Alcuin Library on the Saint John’s campus, has recently undergone a major renovation and facelift to accommodate the flood of interest in its work.

Scholars make their way here to work with documents, books, and other academic resources that are simply not available elsewhere. In addition to the

In spite of his demanding administrative work, Columba is a scholar at heart. He is sought after for academic lectures as well as for spiritual conferences and retreats, and is a contributor to the daily prayer guide Give Us This Day. His many publications on early monasticism and the Church have been published locally and internationally.

Currently he has three manuscripts that have been submitted and accepted for publication and two others that are under contract, so the scholarly world can look forward to his talent and insights for some years to come!

Columba enthusiastically admits that teaching and writing are rich outlets for his creative energy, and both are things he loves to do.

Yet, in all of the “heady” preoccupations of his life, Father Columba truly loves the simplicity of being home, praying with his brothers in the community, and enjoying a good laugh or two in the monastic refectory.

When asked what drew him to Saint John’s and what keeps him here, he replied: “the amazing group of smart, dedicated, fun, compassionate men, and a reverent, prayerful liturgy.” Spoken like a true gentleman who is also a scholar.

Stewart archives

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Chapel Trailhead Marker After years of planning and a summer of building, the Stella Maris Chapel trailhead marker was blessed and dedicated on 4 October. Located on the north shore of Lake Sagatagan, the handsome structure is supported by fieldstone columns whose design recalls the stone walls and arches found across the Saint John’s grounds.

Except for benches and shingles, made of western redcedar, the trailhead marker is constructed of white pine planted 80 to 119 years ago in the abbey woods and harvested following the devastating August 2011 wind storm.

Photos: Robin Pierzina, O.S.B.

ith a dew point of 75 degrees and temperature of 89, the dog days of August made a belated appearance on the first day of September. The rest of the week saw dew points of 77 or 78 and temps in the 80s or 90s, contributing to the warmest September recorded in Minnesota. On Labor Day the dew point dropped to 48, marking a return of the lovely weather Collegeville had enjoyed all summer. The first frost of the season was recorded on 17 October, followed immediately by an Indian Summer day in the 70s.

Just when we thought that the extended summer season was over—snow flurries appeared shortly before Halloween—a placid mirror-like Lake Sagatagan and temps in the 50s greeted the assembly in the abbey cemetery honoring All Souls. Now dark December days herald Advent.

Come, Lord Jesus, and enlighten our hearts!

August 2015 • “Ecumenical Healing and the Mystery of the Communion of Saints” was the topic of this year’s Bridgefolk Conference held at Anabaptist Mennonite Biblical Seminary in Elkhart, Indiana, 20– 23 August. Among the ninety-one registered participants were Abbot John Klassen, Fathers William Skudlarek and John Meoska, and Brothers Walter Kieffer, John Hanson, and Ælred Senna. In commemoration of the seventieth anniversary of the Hiroshima and Nagasaki atomic bombings, the

GHR

Foundation

It’s like déjà vu all over again! In April Abbot John and university president Dr. Michael Hemesath were among a delegation from Saint John’s who presented the final volume, Letters and Revelation, of an Apostles Edition (full-size fine art reproduction) of The Saint John’s Bible to Pope Francis in Rome. In September, after the pope addressed a joint session of Congress, Abbot John and Dr. Hemesath joined the Holy Father and Speaker of the House Mr. John Boehner as an Apostles Edition of The Saint John’s Bible was presented to the Library of Congress, commemorating Pope Francis’ visit to the United States, and made possible through the generosity of the GHR Foundation. Abbot John asked the pope to bless the Pentateuch volume, open to the Genesis creation illumination, and the Holy Father placed his hand on the volume, in blessing. The Saint John’s Bible reproduction is on display in the Library of Congress rotunda, adjacent to the Gutenberg and Mainz volumes, until January 2016. assembly held a prayer service after hearing accounts from survivors (Hibakusha Stories) as well as from Father George Zabelka, who served as chaplain to the U.S. military who were involved.

September 2015 • On the weekend of 12-13 September Fathers Meinrad Dindorf

and Alberic Culhane accompanied Abbot John to Saint Anthony Parish in Loyal, Wisconsin, for the naming of the parish hall in honor of beloved native son Abbot Jerome Theisen on the twentieth anniversary of his death. The Collegeville monks presented a large Saint John’s Cross crafted by Father John Meoska that, along with

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photos of Abbot Jerome, now graces the parish hall. Father Steven Brice, the local pastor, lauded Abbot Jerome for “his humility that allowed God to make use of a country boy born in Loyal, Wisconsin, to one day teach and guide the Benedictines of the world and, through them, the countless people they touched.”

• Among the thousands gathered in Washington, D.C., to welcome Pope Francis to the United States in September was a delegation of Saint John’s monks. Except for smashing a rearview mirror on the bus (clipped by a pole in the E-ZPass lane in Chicago, and replaced by a temporary mirror attached with duct tape!), the journey was without drama.

Fourteen monk seminarians,

from the abbey as well as other communities, along with Novice Cassian Hunter, Brother Aidan Putnam, and Fathers Michael Patella and John Meoska participated in the papal Mass at the Basilica of the National Shrine of the Immaculate Conception on 23 September. Brother Lewis Grobe served as a eucharistic minister. Father Anthony Ruff happily accepted an invitation to compose the music for one of the psalms used at a midday prayer service at Saint Matthew’s Cathedral by Pope Francis and the U.S. bishops earlier that day.

• Saint John’s Abbey has been recognized by the Minnesota Land Trust for its conservation work. On 28 September abbey arboretum director Mr. Tom Kroll received the 2015 MinneFollowing Evening Prayer on 6 October, community members gathered in the Saint Benedict Chapel of the lower church for a blessing of the recently restored Laukhuff organ. Dr. James Callahan, professor emeritus of the University of Saint Thomas, played Praeludium in C by Dieterich Buxtehude on the refurbished instrument. As a Saint John’s undergrad, Dr. Callahan performed the dedicatory recital on this organ in 1963.

Also present was the master restorer, Mr. KC Marrin, and his wife Anne.

Geoffrey Fecht, O.S.B.

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sota Land Trust Partner of the Year Award on behalf of Saint John’s Abbey Arboretum and Saint John’s Outdoor University.

In his capacity as abbey arboretum director, Mr. Kroll has been active in connecting the Minnesota Land Trust with local landowners interested in conserving their properties with conservation easements.

managed to outfox the squirrels, gathering 420 lbs of raw black walnuts that produced 161 lbs in the shell. Father Nickolas Kleespie and Brother Lew Grobe harvested 265 lbs of honey from the abbey apiary. It was a very good year!

November 2015 • In order to reduce the size of the deer population at Saint John’s, which in turn allows for the natural regeneration of the forest ecosystem that is essential to the health of the deer, Saint John’s is hosting its fourteenth controlled deer hunt since 1933.

The archery hunt, primarily for antlerless deer, opened on 20 October and will run through the end of December. As of 30 November, twenty-seven deer have been taken.

A spring 2014 survey of the abbey woods suggested the presence of over thirty deer per square mile, far too high for a healthy habitat. Abbey land manager Mr. Tom Kroll explained: “The diversity of the area’s wildflowers, herbs, and shrubs on the forest’s floor has been diminished by hungry deer, in addition to the significant browsing of tree species. This disruption of the ecological balance of the area directly affects the forest and the deer herd as well as the populations of other wildlife.”

• On 12 November Saint Cloud Bishop Donald Kettler designated one of the doors of Saint Mary’s Cathedral as the Year of Mercy Holy Door, part of the celebration of the Jubilee Year of Mercy proclaimed by Pope Francis.

The plaque covering the door was crafted by Brother Lew Grobe in the abbey woodworking shop. The designation of a holy door dates to a practice begun in Rome in 1423. Symbolically, the holy door encourages pilgrims to visit throughout the jubilee year and reminds all the faithful that Christ is the door to eternal life.

• During a Day of Reflection on 15 November, Mary and Larry Haeg of Saint Paul deepened their long association with Saint John’s as they made their final oblation. Mary is seeking a

more disciplined structure for prayer through her continued engagement in the many spiritual offerings at Saint John’s. Her husband Larry, who recently co-edited The Nature of Saint John’s, is also seeking a more formal daily routine for prayer and wants to engage with other oblates in their search for God. In September, Tracy Dereszynski of West Bend, Wisconsin, made her final oblation as a means of supporting her spiritual journey.

• Because of fire hazard concerns, a live tree in the Great Hall is no longer part of the observance of the Advent and Christmas seasons (bah! humbug!). Instead, a custom-made, 30' artificial tree, intended to resemble trees from the abbey woods that graced the space in the past, now greets visitors to Saint John’s. Some 18,000 LED lights complement the ornaments crafted by Brother Andrew Goltz. A lighting and blessing ceremony of the massive Yuletide symbol was held on 30 November.

• With plentiful rain and temperate weather, the abbey gardens yielded over ten thousand pounds of produce between May and November. Leading the tonnage totals were squash (3598 lbs), potatoes (2488 lbs), and tomatoes (1523 lbs). The community’s table was also blessed with 231 lbs of cabbage, 113 lbs of eggplant, 325 lbs of pumpkin, 107 lbs of rhubarb, and 188 lbs of zucchini. Brother Luke Dowal harvested 150 lbs of Saint John’s own Alpha Grapes, which are being made into jelly and jam. Brother Isidore Glyer Robin Pierzina, O.S.B.

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Fifty Years Ago

Monks in the Kitchen

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

November 1965 • 7 November. The clerics and brothers have their annual Bible service in memory of the faithful departed this morning. The dawn service consists of a procession to the cemetery with psalms chanted on the way, readings and a homily once there, and a concluding hymn.

August 1965 • 27 August. Before his departure for Rome and the Second Vatican Council, members of the monastery gather for a lawnsupper to wish Abbot Baldwin Dworschak farewell.

September 1965 • 16 September. The 1965-66 school year opens with college enrollment at an all-time high with a 1438 total. Included are 464 freshmen who comprise the largest freshman class in the history of Saint John’s.

• 27 September. Due largely to the efforts of Frater Antony Hellenberg, Monday night is once again music night in the clericate.

On this particular night the clerics were to listen to the new jazz sound of John Coltrane but, unknown to the listeners, someone had changed the turntable speed from 33 to 45. No one noticed the difference until both sides of the record had been played and a selection by Wagner put on. With this, the difference was obvious, but all agreed that Coltrane had never sounded better.

• 29 September. Marcel Breuer is here to inspect the library and to discuss the proposed student union and residence halls with members of the community and students. To date the architects

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Abbey archives

Father Joachim Watrin assists with freshman registration.

have only been authorized to make up working drawings. The dorms will probably be four stories high and have a total capacity of 350.

October 1965 • 20 October. The first truckload of the new Our Parish Prays and Sings arrives at the Liturgical Press today. A service book for liturgical worship, the new edition contains the Sunday propers and selected propers of the saints, 13 People’s Sung Masses, hymns for all seasons, psalms set to music— in all 276 pieces of music in a 576 page book. 150,000 copies have already been sold.

Mass Liturgy and the Council of Trent, Father Reinhold [Jerome] Theisen’s doctoral thesis written in 1960, was printed and released by the Saint John’s University Press.

• The game wardens leave a three-legged deer at the abbey, after finding her in the woods near Melrose with a back leg shot off.

She is promptly named “Tripod” and introduced to Abigail, who isn’t too interested. With Father Joachim Watrin’s gentle and concerned care, Tripod is almost tame and hobbles about without too much trouble.

• 20 November. Father Colman Barry will give a lecture in Munich on “American Catholicism: A Historical Perspective” at a symposium sponsored by the Bavarian Academy. Father Colman plans to be in Rome for the closing of the Council and then will visit Father Oliver Kapsner, director of microfilm operations [Hill Museum & Manuscript Library] at Melk, Austria.

• 21 November. The art pieces from the private chapels of the abbey and university church, which have been on display at the Vatican Pavilion of the New York World’s Fair for the past two years, are returned today.

Ricotta Cheese Ælred Senna, O.S.B.

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at it with a spoon! That’s my answer to the question, “How would you use homemade ricotta?” And I’m not kidding! It is rich, creamy, smooth, and unlike any store-bought ricotta. I do admit that I have always been a big ricotta fan. It’s my favorite part of lasagna, and the reason I love manicotti. But making it at home yields an altogether new ricotta experience.

Ricotta means “recooked.” Commercially-produced ricotta is typically made by reheating the whey left over from the production of cheese. The homemade variety is not produced in the same way, however, and does not require double cooking. The process at home is quite simple, requiring only a few everyday ingredients— milk, cream (optional), salt, lemon juice. That’s it! The only thing out of the ordinary is a piece of cheesecloth, easily obtained at most grocery stores.

The key to making ricotta is boiling the milk, then adding an acid, such as lemon juice, causing it to curdle. That’s right, curdle. It doesn’t mean it is spoiled. It means that the milk separates into curds and whey—just like Little Miss Muffet had! What’s left— after pouring off the whey by straining it through cheesecloth— is homemade ricotta.

If you like, squeeze more water out of it, fold the cheesecloth over the curds, and press them into a disk. Set this on a plate, weight it down with a heavy plate, and put it in the refrigerator overnight. The next day you’ll have paneer, the homemade cheese used in Indian cuisine. Another of my favorites!

Make some ricotta for your next lasagna, or just mix some in with pasta, marinara, and a little spinach or sausage. Or just have some with a spoon and fruit.

You’ll be so glad you did!

Brother Ælred Senna, O.S.B., is associate editor of Give Us This Day and a faculty resident at Saint John’s University.

Ælred Senna, O.S.B.

Eat it with a spoon!

Homemade Ricotta

(Yields about 2 cups ricotta from 10 cups of liquid)

• 8 cups milk (whole or 2%, not skim) • 1-2 cups cream (or none at all for a less creamy ricotta) • 1 teaspoon kosher salt • 3 T. fresh lemon juice Bring milk, cream, and salt to boil over medium heat, stirring occasionally to avoid scorching.

Stir in lemon juice and reduce heat. Continue stirring to aid curdling.

Pour through a cheesecloth-lined sieve and allow to drain about 20 minutes. (The thickness of the ricotta is determined by draining the liquid. The more drained, the thicker the ricotta.)

Transfer ricotta to a covered container and store in the refrigerator.

(Use within two days; ricotta is highly perishable.)

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In Memoriam

Title DoersofofArticle the Word

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

Timothy Backous, O.S.B.

Lorraine P. Agee

Florentine Goulet, O.S.B.

Helen Margaret Obermiller, O.S.B.

Lawrence Aubart, Obl.S.B.

Joseph Gubash, Obl.S.B.

Anthony Ozimek, O.S.B.

Emmett Richard Barder

Rev. Lloyd G. Haupt

Alice I. Pflipsen

Johann J. Beckmann

Mildred Johnson

Rev. Arnold F. Reuter

W

Mary Martin Beringer, O.S.B.

Jack Karnowski

Leonard J. Rolfes

Mary Minette Beutz, O.S.B.

Edith Kirkley

Peggy Ryan

Lawrence Bradford, O.S.B.

Gretchen Hassler Kresl

Cathel Sefkow, O.S.B.

Marie Brang, O.S.B.

Lillian Ida Kuebelbeck, Obl.S.B.

John G. Seiler

Catherine “Katie” Bromen

Madonna Kuebelbeck, O.S.B.

Kathryn M. Silverio

Pride A. Colton

Elmar Lang, O.S.B.

Romaine Theisen, O.S.B.

Odilo Crkva, O.S.B.

Leah Fay Linhares, Obl.S.B.

Rev. Roger J. Thoennes

Mary Carmen Cruz, O.S.B.

Thomas Linhares, Obl.S.B.

Cecilia V. “Ceil” Trobec

Joanne Alice Cummings

Gerald “Tom” Lonergan

Laurent Trombley, O.S.B.

Jacques DePaul Daley, O.S.B.

Adolf Marker, O.S.B.

Abbot Lawrence Wagner, O.S.B.

Michael Edward Dunn

Rita Marschall, O.S.B.

James A. Waletzko

Mary Dominic Eickhoff, O.S.B.

Germana Marthaler, O.S.B.

Terrance R. “Terry” Weiland

Eugene Arthur Fahey, Obl.S.B.

Nancy E. Moran

Robert J. Welle, Obl.S.B.

Rev. Henry Fehrenbacher

Catherine M. Nierengarten

Robert M. “Bob” Will

Mary L. Foley

Andrew Nugent, O.S.B.

Irma M. Wyman

Bernadine Frischmon, O.S.B.

Nathan L. Nygren

Alard Zimmer, O.S.B. Rev. Paul Zylla

Precious in the eyes of the LORD is the death of his faithful ones.

Psalm 116:15

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

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

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hen he was formation director for Saint John’s Abbey, Brother Paul Richards, O.S.B., decided to try something different: he had the litany we use for monastic profession stenciled onto the walls of the area where our novices and junior monks live. Every time they entered the area or walked down the hallway, they saw these words of hope, challenge, and action.

During the rite of monastic profession the candidates prostrate themselves as the litany is sung. It is always a moving experience, not only because it captures the aspirations of the new members, but also because it reminds the senior monks of the commitment we made to this lifestyle. Of the many petitions that are sung, one in particular is worthy of note: “May they be hearers of the Word and doers.” In his Letter to the Romans, Saint Paul exhorts that community to action and not just to assent (Romans 2:13). Likewise, Saint James calls his disciples to be doers (James 1:22-25), asking rather pointedly: “What good is it to profess faith without practicing it?” (2:14).

This petition as a call to action is a good reminder for all Christians.

From their earliest moments as believers, the followers of Jesus were filled with fear, need, and uncertainty. Yes, they needed words of encouragement and prayer, but so too did they need acts of kindness, compassion, and generosity. They found consolation in hearing that God loved them, but relied on corporal acts that brought God’s love to life.

To those whose lives are guided by the Rule of Saint Benedict— whether or not they are professed religious—being a doer of the Word is essential to building up the community and sustaining it over time.

We cannot stop at being hearers, because then only part of the work is done. Praying for the sick should lead to visiting the sick. Pondering the Gospel’s message of forgiveness should lead to showing forgiveness when we are wronged. Hearing Benedict’s call to humble ourselves should lead to a generous spirit of acceptance and patience. In other words, hearing the Word of God must lead to living it, or its power has been wasted on us.

Hearing the Word of God must lead to living it.

Happily, the Church today seems to be rediscovering the importance of this exhortation. There seems to be a growing sense that it is useless for us to be Catholics in name only. We may occupy a pew (or a choir stall) for obligatory reasons, but if that presence of hearing does not lead to actions that meet the needs of others, even in small ways, we are leaving the Word of God unused, unproductive, and unheard.

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Winter 2015-16 Volume 15, Number 3

4 This Issue Robin Pierzina, O.S.B.

17 Pray Tell Anthony Ruff, O.S.B.

5 Mission of Love Abbot John Klassen, O.S.B.

18 Fire and Clay

6 Manifesting the Holy Alan Reed, O.S.B. 8 Justice and Peace Aaron Raverty, O.S.B. 10 Growing by Attraction Michael Peterson, O.S.B. 12 Benedictine Living Community Ælred Senna, O.S.B. 14 Oak Stewardship Thomas Kroll Joseph Storlien

20 Alone with God George Primus, O.S.B. 22 New Titles from Liturgical Press Lauren L. Murphy 24 Rule of Benedict: Opus et Labor Eric Hollas, O.S.B. 25 Banner Education Sydney Lo

26 Meet a Monk: Columba Stewart Timothy Backous, O.S.B. 28 Chapel Trailhead Marker 29 Abbey Chronicle Robin Pierzina, O.S.B. 32 Fifty Years Ago 33 Monks in the Kitchen: Ricotta Cheese Ælred Senna, O.S.B. 34 In Memoriam 35 Doers of the Word Timothy Backous, O.S.B.

Benedictine Days of Prayer During this political season…

Friday, 22 January 2016: I Praying the Kingdom of God: Ancient Israel Friday, 12 February 2016: II Praying the Kingdom of God: America Friday, 22 April 2016: III Praying the Kingdom of God: Politics The day begins at 7:00 A.M. with Morning Prayer and concludes about 3:30 P.M. Cost: $50, which includes retreat materials, breakfast, and lunch.

Rooms are available in the abbey guesthouse for the preceding overnight.

Six-Day Directed Retreat 10–16 June 2016 Cost: $585, which includes a single room, meals, and daily spiritual direction.

Register online at abbeyguesthouse.org; or call the Spiritual Life Office: 320.363.3929.