The Oblate

A Newsletter for Oblates
Saint John's Abbey, Collegeville, Minnesota 56321-2015

This issue

A Saintly Reflection
Turkey Vultures, a poem
"Tips" for a Candidate
Oblate Director's Meeting
Desideratum, a poem

Announcements
Final Oblations 2005
Homily on Matthew 21: 28-32
Saint John's at 150
Oblate Book Project

Oblates Meet in Rome
The Parable of Gus
Coming Events
Area Oblate Meetings

 

From the Oblate Director: A Saintly Reflection

by Father Michael Kwatera, OSB

When I was a student in Ascension Grade School in north Minneapolis (that was when dinosaurs still roamed the earth), I was no stranger to the term "communion of saints." I heard it from time to time in religion classes and in the priest's sermons. I saw it every Sunday and holy day of obligation in the English translation of the Nicene Creed found in the prayer book I used at Mass (Latin reigned supreme in the Roman Catholic liturgy in those days). The term "communion of saints" brought to my young mind an image of the saints in heaven, variously and gloriously attired, lining up to receive the Body of Christ in holy Communion -- not kneeling at the altar rail as I did, but standing. I considered this to be more proof of what I already knew: that the saints in heaven were the special, privileged friends of God.

Later, I learned that the "communion of saints" is not about the saints receiving the Body of Christ in holy Communion, but rather about our being received into the Body of Christ and having a permanent place there, both in life and in death. The "communion of saints" is how the Church on earth describes its experience of being in union with the Church in heaven and with the Church still on the way there. For "all are one in Christ Jesus" (Gal. 3:28). His life, death and resurrection as the pattern for their own is what unites all the members of the Church, wherever they are.

Such is the truth in a story about a young priest and an elderly monsignor. "Just six people at Mass this morning!" complained the youngster. And the elder replied: "Yes, and the myriads and myriads of angels, thousands of archangels, and more saints than one could count." The liturgy as the meeting place of the saints in heaven and saints-in-the-making on earth is reflected in the visions of Saint Gertrude the Great. Her visions usually took place during the Divine Office or the Mass and flowed out of them. Unlike hers, my visions during the liturgy often are day-dreaming, not God-dreaming. But Gertrude's visions are the communion of saints made visible, audible and almost tangible, and never more so than her visions In Festo Omnium Sanctorum. Listen to her account:

The King of Glory appeared to her as the Father of a great family, who was entertaining all his neighbors, the princes and powers; so that the Church Militant and the Church Triumphant appeared to mingle together, and each took a place according to merit -- those who lived holy lives in the married state were with the Patriarchs, those who merited to know the Divine secrets were with the Prophets, those who labored for the instruction and edification of others with the holy Apostles, and so on. But Gertrude observed that those religious who served God in religious observance were joined to the choir of Martyrs; … they had the same merit as the martyrs, and received the same reward in heaven. For as they had no persecutors to shed their blood, they had offered themselves daily as a holocaust of sweetness to their God by their continued mortifications and restraints.

One hopes that in this divinely-arranged statio, God will suspend the "mortifications and restraints" of the religious in heaven so that they can enjoy the grand party.

In his commentary on the liturgical year, Dom Prosper Guéranger used to say that the saints join us as we celebrate their feast days, for example, for February 10: "The sister of the patriarch St. Benedict comes to us today, sweetly inviting us to follow her to heaven" (Abbot Guéranger, O.S.B., The Liturgical Year, 4th ed., trans. Dom Laurence Shepherd, O.S.B., Vol. 4, Westminster: Newman, 1949, p. 263); or, for March 19: "Today, Joseph, the spouse of Mary, the foster-father of the Son of God, comes to cheer us by his dear presence" (Ibid., Vol. 5, p. 421).

Is this merely some French Romantic effervescence? Remember that at every Passover meal, the Jewish people open the door for the prophet Elijah, for they believe that from beyond, Elijah's spirit enters their homes and tastes with them again the wine of endless promise. He is a most welcome guest, for it is believed that for every undecided question, of pain or sorrow, of unrewarded worth and unrequited evil, Elijah will someday provide the answer. And in a sense, that is what the saints do as we celebrate their feasts: they enter our assemblies through anamnesis, that powerful process of reality-changing remembering, and then, through the words and songs of the liturgy, give us necessary answers to spiritual questions: questions about living the Beatitudes as Christian disciples, life-long commitment, true humility, selfless service -- but always pointing us to Jesus Christ, their exemplar and ours.

As we honor the saints, the various scriptural, hagiographical and euchological texts for the Liturgy of the Hours and the Eucharist show us different aspects of their spiritual personalities. We experience a bit more of their blessedness in having done God's will revealed in Christ, more of their joy in celebrating God's salvation achieved in Christ. This is why the Gaudeamus introit for saints' feasts in the pre-Vatican II liturgy is such a theologically correct profession of Catholic thinking about the saints: "Let us all rejoice in the Lord, celebrating a festival day in honor of Saint Name, at whose solemnity the angels rejoice and give praise to the Son of God" -- not to the saints themselves. And as we join the angels in their praise of Christ, we will find ourselves doing what a familiar litany bids us do: "Rejoicing in the company of the Blessed Virgin Mary, of St. Name and of all the saints, let us commend ourselves, one another and our whole life to Christ our Lord." As we understand a bit more of the height and depth and breadth of God's love in Christ and in the saints, our understanding turns into praise and petition. Who knows what amazing visions of God's love and human need the saints may reveal to us in the liturgy?

I like to think that on the solemnity of All Saints, the veil between the heavenly world and the earthly world seems to part a bit, and we get some glimpse of the great happiness and glory to which God calls us. And maybe something like this happens as we honor the saints on their days. Russian theologian Sergei Bulgakov declares that "the liturgy is heaven on earth." If this is true, is it too speculative to suggest that remembering the saints on their days somehow enables them to become fellow-worshippers in our assemblies? If the "spirit" of Abraham Lincoln can be felt in his impressive memorial on the Mall in Washington, surely the saints are with us as we remember them in our worship. For in this sacred activity they are as completely at home now as we hope to be for ever.

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"Tips" for a Candidate

by Dan Walsh, "Blue Collar" Oblate Candidate

I became an Oblate candidate in January of 2005 and hope to complete my candidacy during the winter of 2006. I thought observations from an Oblate candidate might be of interest to other candidates and approached Fr. Michael with the idea. Fr. Michael shared the idea with Fr. Allen so I find myself writing an article for The Oblate.

As an Oblate candidate, I still have much to discern on my Oblate journey but have made a few observations that I hope will be helpful to others during their Oblate candidacy. Here are my tips:

1. The "assignments" appear daunting due to their number but are really not difficult to complete. Each assignment is only two pages of reading and about six questions. I found Sunday evening as a good time to read, reflect and complete most of the assignments. My study period was relaxing and enabled me to make Sunday a more reflective day in terms of developing my spiritual life.
2. Keep your assignments when they are returned to you and periodically review your insights on the homework assignments. I find my short answers and Fr. Michael's comments helpful in maintaining a Benedictine balance in my life.
3. Begin your Oblate candidacy with The Benedictine Handbook. With the new Benedictine Daily Prayer: A Short Breviary now available, Oblate candidates may be drawn to begin using it immediately. Indeed, I started using the Short Breviary once it became available in June.
   Having used both the Short Breviary and The Handbook, I believe The Handbook was still the best choice for me as a beginner. The Simple Daily Office in a two-week morning and evening cycle is easy to follow. The commentary throughout the Daily Office brought insight and understanding to my daily prayer. The Handbook's "Tools of Benedictine Spirituality" and "Living the Rule" were very helpful as well.
4. Without assistance, the Rule of Benedict is difficult to understand. I may be a knucklehead but without the commentary of Joan Chittister, OSB, in her book The Rule of Benedict: Insight for the Ages, Benedict's Rule was hard to sort out. I read the Rule without any help and then re-read it following Sr. Joan's interpretations. Her commentary made a big difference. Unless you are a lot smarter than me (which is quite possible), I would get a copy of Sr. Joan's book before I tackle the Rule on my own.
5. This is not my idea, but try to pray your daily Benedictine prayers out loud. I can't remember where I read this suggestion, but it works. Hearing the words somehow seems to bring more meaning to my prayer.
6. Look for Benedictine qualities that you can put into practice in your daily life. Hospitality and listening are two areas I constantly work on. At the end of a day I reflect on how well I did. I celebrate my successes and resolve to continue (or do better) tomorrow.
7. When I miss (notice I didn't say if I miss) my daily office or reading in Sr. Joan's The Rule of Benedict: Insight for the Ages, I don't beat myself up. What's the point? To pray or read several days readings in one sitting is too daunting.
   My approach isn't perfect, but neither am I. This practice is in keeping with the Benedictine principle of "picking oneself up again after a fall." When I "fall," I pick myself up and start over. When I fall again (and I will), I pick myself up and start over (again).
8. Look for ways to put Benedict's principles to work in my life. Do I talk the talk and walk the walk or do I just talk the talk? It is easy to say my prayers, read insightful books and pat myself on the back. It's more difficult to put Benedict's ideas into action. Volunteer, pray for people you don't like,but the "doing" is important.
9. I remind myself that just because I'm an Oblate candidate doesn't mean I'm better than the guy I sit next to in church. Maybe he leaves early. Maybe the choir can't sing. Maybe some lectors struggle to proclaim God's word.
   What's important is these people -- with perfections and imperfections -- are my brothers and sisters and part of my community. I need to hope these people accept me because I'm not perfect either.
10. Go to the Oblate Retreat in July and to the two Days of Recollection -- one in Advent and one in Lent. These gatherings are a great way to recharge your batteries, learn more about being an Oblate, and meet other Oblates and candidates.
11. Take steps to slow down daily prayer. One of the first things I noticed in a visit to Saint John's is that the monks do not race through their daily prayer. What would take me 12 minutes to pray at home will take me 25 minutes to pray with the monks.
    My prayer isn't a race. If I can get there before someone else doesn't guarantee me any prize. I'm better off if I can relish and reflect on my prayer.
12. I can slow down my prayer by:
    • See Tip 5.
    • Using a piece of paper to uncover each line of text. If I can't see the text on the next line I slow down.
    • Mentally counting to 2 or 3 before going to the next verse in a psalm.

I hope these "tips" are helpful to other Oblate candidates. May the peace of God, which passes all understanding, be with us throughout this day, and with all those we love.

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Oblate Book Project

Contributions for the Oblate book project celebrating Saint John's Abbey's Sesquicentennial are welcome in many forms: essays, photo essays, artwork, poems, limericks, songs, and stories. Please send them ASAP and no later than February 10, 2006, the feast of St. Scholastica, by mail to

Mary Fran Karanikolas
9490 Leaftop Circle
Eden Prairie, MN 55347

by e-mail to karaniko @ minn.net

What does it mean to live the life of a Benedictine Oblate of Saint John's from sunrise to sunset, in your kitchen, in your car, at work, at home, at the abbey, through the night. How do you live in such a way "That in all things God may be glorified"?

Original work only will be accepted.
Editorial board has editing rights to all work.
Probable book size is 9 inches by 6 inches.
Essay length should be no more than 10 typewritten pages (400 words per page).
Artwork will be reproduced in black and white.

Oblate Editorial Board: Phil Boelter, Nancy Gianoli, Keith Homstad, Pete Johnson, Ron Joki, Mary Fran Karanikolas, Milo Larson, Susan Stephens, Sam Watters

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The Oblate is published by Saint John's Abbey, 31802 County Road 159, Collegeville, MN 56321
(320) 363-2018; E-mail:  <Oblates @ osb.org>
Fr. Michael Kwatera OSB, Director of Oblates
Rev. 22 Sep 2009 | © Copyright 2004-2009| www.osb.org/oblate/49/index03.html