Homily — Visitation

When considering the feast of Our Lady’s Visitation to Elizabeth, we are apt to be a little too hasty in applying its “meaning” to ourselves. We are likely, that is, to generalize and conclude at once that we are all naturally bearers of a mystery we ought to share with others, the mystery of who we are. True enough… But what exactly is the mystery we bear? Simply the mystery of our own existence, of our own goodness and good will? I wonder whether this is enough to save the world… To view things only in this way appears to me as deflating, because such moralism excludes from the Christian experience the sense of radical wonderment. It forgets God’s unaccountable desire, attested everywhere in Scripture, to dwell with us and use us as instruments of salvation. 

We should pay close attention to Elizabeth’s chief sentiment: How does this happen to me, that the Mother of my Lord should come to me?  These simple words contain the whole range of marveling Christian jubilation, triggered by God’s free initiative and its result in a historical event. The Visitation is Elizabeth’s personal way of experiencing the foundational mystery of the Word’s Incarnation. This question of Elizabeth’s, spoken in amazement and awe, ought to motivate our whole life of faith, too. The mystery of the Visitation is above all the revelation of God’s initiative, of God’s design to come to us through the cooperation of the Immaculate One, in order to make his home with us, accompany us in all our life’s trials, and transform our lives by his active presence. 

Only as a result of God coming to us in Jesus through Mary can we receive the eternal Word of salvation into our lives and allow him to become in us the source and energy of our service of love. Only as graced participants in a mystery greater than ourselves—the primal Mystery of the Incarnation—can we, in turn, become bearers of the same saving mystery for others. We do not share ourselves; we share Christ in us. And let us not forget, either, that baby John leapt for joy in his mother’s womb as a response to his divine cousin’s approach in Mary’s womb! Christian faith is not mainly about affirming conceptual truths or celebrating our own intrinsic human goodness, but above all about rejoicing ecstatically, about dancing for joy in our spirit in grateful reaction to an overwhelming Presence and Event: the coming of God to us in the human flesh of his Son.

Indeed, through a life steeped in prayer and the sacraments we must continually welcome the approach of the Word to us through the mediation of his and our human Mother. Only by so participating in the mystery of salvation as conceived by God’s Wisdom will we be able to live a life of fruitful charity. We do not bear ourselves; our whole bliss ought to be to become for others bearers of the one divine mystery of love with which we have first been graced.

Emptying Ourselves

We must empty ourselves, not only before God but also before our neighbor. In doing this we will be loving God and our neighbors for their own sake and not for our own sake. Our neighbor is nothing else but the presence of God among us.

CHARLES NICOLET, SJ 

Homily — The Ascension

As he blessed them, he parted from them and was taken up to heaven. They did him homage and then returned to Jerusalem with great joy, and they were continually in the temple praising God. 

This great joy that the disciples experienced is ours also. For with today’s Feast Jesus returns definitively to the Father. As Paul explained to the Ephesians he is now seated at the Father’s right hand, far above every principality, authority, power and dominion. All things have been put under his feet. From now on, Jesus reigns with the Father in perfect sovereignty and freedom over the whole of creation. He is not bound by any created thing and gives his love in perfect freedom. What’s more, in Christ our human nature has been lifted up with him, while he waits for us, his body, to join him. 

Jesus’ last instruction to the disciples was that they were to return to Jerusalem and to stay there “until you are clothed with power from on high.” Like the disciples we are called to use this period before Pentecost in prayer and joyful expectation. 

Before he departed from them at the Last Supper Jesus told his disciples. “…Whatever you ask in my name, I will do, so that the Father may be glorified in the Son. if you ask anything in my name, I will do it. (Jn 14:13)  The Father will send the Spirit in Jesus’ name (14:26). In this time we are to pray in his name, for it is only in his name that we will have a share in his glory. 

To pray in his name is to put on the mind of Christ. For Jesus, the path of ascent is the path of descent, the way of exaltation is the way of self-emptying. As St. Paul says in the Philippians hymn: “…though he was in the form of God, [Jesus] did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave… he humbled himself, becoming obedient to death, even death on a cross. Because of this, God greatly exalted him…” 

In his prayer at the end of the Last Supper in John’s Gospel Jesus prays, “Father, the hour has come; glorify your Son that the Son many glorify you...” (Jn 17:1) The path of glorification is again the path of descent and the glorification of the Father. Elsewhere he insists: “I do not seek my own glory” (Jn 8:50). In his whole existence he seeks only the glory of the Father, in total identification of the execution of his mission. 

Von Balthasar highlights a threefold renunciation on Jesus’ part.

First, the renunciation of his own will: “I do not seek my own will but the will of the one who sent me.^u (Jn 5:30) and “I came down from heaven not to do my own will but the will of the one who sent me (Jn 6:38). Second, the renunciation of the acting in his own power, “Amen, amen, I say to you, a son cannot do anything on his own, but only what he sees his father doing…” (5:19) and “when you lift up the Son of Man, then you will realize that I AM, and that I do nothing on my own, but I say only what the Father taught me (8:28). Third, the renunciation of speaking and proclaiming on his own authority: “…I did not speak on my own, but the Father who sent me commanded me what to say and speak (12:49) 

Although the descent of Jesus is unique and incomparable, for as he says to Nicodemus, ‘No one has gone up to heaven except the one who has come down from heaven, the Son of Man.” (Jn 3:13), we can prepare ourselves to be lifted up with him by imitating him in his humility, poverty and obedience. This attitude of Christ’s is foundational for a life of prayer. 

In the resurrection appearance and ascension narrative in Luke we can find more essential teachings on prayer. In Luke, the events of Easter are foreshortened so that today’s passage on the Lord’s ascension follows immediately upon his first appearance to the eleven gathered in Jerusalem. I would like to conclude with a focus on these passages. 

When the risen Christ first appeared to the eleven, he says “Peace to you”. Given that the eleven represent the Church, the first lesson is that the visit of Jesus has this ecclesial character, it happens in his body the Church. It also has this character of surprise, it could not have been anticipated, predicted or compelled. It is always a free gift.

Jesus comes to us with a word of peace- a word of forgiveness and reconciliation, which was the purpose of his coming. His peace, however, is not our peace. But his desire is to bring us into his peace. 

Our response, therefore, is inevitably that we are unsettled. 

Luke tells us that the initial response to the Lord’s coming was that the eleven were “startled and frightened” and to suppose that they had seen a spirit. 

When the Lord visits us in the events of our lives or through the Scriptures or personal prayer, we too can find ourselves “startled and frightened”, that is, whenever a long-accustomed way of seeing and interpreting reality has been unsettled, we seem to lose the ground under our feet, and we find we are unable to discern the Lord in it, or hear his word of peace. In these moments, he calls us to go deeper, to look, remain, wait, trust more, so that, as our guide, he may lead us through our incomprehension into a more penetrating grasp of his mystery. If we remain and are attentive, we will hear him speak a word of encouragement to our hearts such as the next words that he speaks to the eleven, “Why are you troubled, and why do questionings arise in your hearts?”

As they come to see that it really is Jesus and not a spirit, Luke tells us in this wonderful phrase, they “disbelieved for joy and wondered”. The mystery of his presence still lies beyond what they are able to take in. They remain overwhelmed. Their faith is still in a process of being radically reconfigured, but they perceive enough that the confusion, sorrow, sense of loss and purpose, pain, anguish, loneliness and sense of abandonment are gone and an ecstatic joy and wonderment have taken their place. 

In this new space they have been made ready to see and hear him anew as he opens up the   scriptures to them, which brings us to the opening of today’s Gospel, “that the Messiah would suffer and rise from the dead on the third day” “and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem”.  But to be able to penetrate these mysteries more deeply along with the nature of their mission, they must wait in patience and prayer for the gift of the Spirit. 

Lastly, the comprehension of the eleven has grown to the point that when the Lord does depart definitively, we are told that they “They did him homage and then returned to Jerusalem with great joy, and they were continually in the temple praising God.

The Lord has laid down his life for us his friends so that we may life, a full life, through the gifts of the Spirit. As the Lord may visit us at any time and in any situation, whether accompanied by a powerful sense of his presence or at a depth that remains hidden to our conscious experience, so do the gifts of the Spirit. In whatever way he comes, he calls us to be ready and attentive, and, most of all, full of joy in the knowledge of what he has accomplished for our sake. For this disposition that is the most receptive to his gifts. For he has much that he wants to give us. So let us give thanks and never let go of this joy in our hearts as we resolve to use this time well.  

The Asceticism of Dying to Self

The aim of all ascetic effort is to make oneself nothing, after the example of Jesus Christ, described by St. Paul in his letter to the Philippians: "Divine nature was his from the first, but he did not think to snatch at equality with God; but made himself nothing, assuming the nature of a slave" (Ph. 2:6). This nothingness is the closest we can come to God. It is a dying to self so as to be fully open to God. Our selfishness is the obstacle to God's life and the action of his Spirit within us.

ANDRÉ LOUF The Cistercian Way

Homily — Sixth Sunday of Easter

The Trinity: A Burning Peace

Today we hear the Lord Jesus assure us yet again: Peace I leave with you; my peace I give to you. Such is the untiring promise of the risen Christ. He has to repeat it over and over again to us, his disciples, because we have thick skulls and embattled hearts, and it takes a while for such an enormous promise to penetrate our capacity to believe. The simple fact appears to be that, through his beloved Son, whose love has triumphed over death and therefore over all distress and sadness, God wants to make us partakers of the serene and undefeatable joy in which consists the Blessed Trinity’s eternal life. Let us not forget that the Paschal Mystery is not some far-off, impersonal, vaguely cosmic proposition! Christ became incarnate of the Virgin Mary and entered chaotic human history for us; Christ died on a bloody cross for us; Christ descended into hell and rose from the dead for us. If we pay attention we will see that there is nothing more intimately personal than these dynamic events, which therefore ought to concern us vitally. 

But will we have the capacity to receive Christ’s peace even as he extends it to us? Peace, by its nature, is not something that can be simply handed over like any material gift, a bouquet of flowers, say, or a blank check that passes from its giver’s ownership into ours. Lovely as the promise sounds, what does it actually mean, we may still ask, for the Lord Jesus to give us his peace? How is such a gift even possible? Lasting peace, shalom Adonai, the peace that only God can give, is probably the deepest desire of the human heart, and so this question is an urgent one indeed.

Even God cannot simply “transfer” either his peace or his love from his heart to ours. By their nature these divine gifts cannot be imposed or given in the manner of a transaction. They require that the person who receives them enter actively into a free, interpersonal relationship with their Giver. For this relationship is the gift! Christ’s peace and love are essential aspects of his Person, the intimate spiritual treasures of his own Being. We can come to enjoy them as our own only by allowing Christ to share them with us, and he can share them with us only by means of the astounding event that the gospel describes in this way: Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling within him. 

This tells us that the peace of Christ, the very peace Christ wants to give us, is inseparable from his own nature as eternal Son of the Father. As such, Christ’s peace cannot be conceived of apart from his love for and obedience to the Father. Christ’s own peace is an overflow, as it were, of his filial obedience to the Father, a fruition of his faithful and ceaseless love for the Father. We may say that the peace we speak of is like the very Breathing of the Persons of the Trinity, the atmosphere that sustains their eternally circulating love. Such peace is not a state of mere temporary placidity; it is a dynamic happening and can only exist within a relationship founded on the unending and reciprocal self-giving of Persons. In Augustinian language it may be called pax ardens, “a burning peace”, a unitive conflagration of love seeking to enkindle anyone it touches with the divine charity that generates it.

The Father exists only because he continually generates the Son, and the Son exists only because he receives his being continually from the Father, and the Holy Spirit exists only as the vibrant relationship of love between them. In other words, deep, life-giving peace can only be the fruit of the surrender of self, even within the Trinity, and never the result of the imposition of one’s own will in order to manipulate others through the acquisition of power. That would be the dreadful peace of a cemetery! The power of love is always other-oriented, always intent on the good of the other, always desirous to contribute one’s own substance in order that the beloved may flourish. 

In the Blessed Trinity there are three Lovers who are simultaneously also three Beloveds, and as such the Trinity is the grounding principle of all human community. Genuine peace can only flow from infinitely faithful love. By making us the promise of his peace, Jesus is in fact saying that he ardently desires to share his divine Trinitarian life with us, his disciples. This is why he says: If you love me you will keep my word, and my Father will love you, and we will come to you and make our dwelling within you. Jesus knows that the human heart withers if it lacks lasting love and peace. He also knows that we, radically limited creatures that we are, could not ever possibly discover on our own the Sphere of Everlasting Joy that is the life of God. Therefore, he must bring down that Blessed Sphere to us, saying: My Father will love you, and we will come to you and make our dwelling within you. 

Christ’s love for us transforms us from cowering and whimpering creatures into the dwelling places of the Blessed Trinity, exquisite abodes of love where the fullness of divine Life can exist and thrive. To define the magnificent event of this divine indwelling within us we have not only the very intimate language of the Gospel of John but also the rather outlandish, visionary language of the Book of Revelation, where we just heard this: The angel … showed me the holy city Jerusalem coming down out of heaven from God. It gleamed with the splendor of God. This exterior, ecclesial language complements the intimate, personal language of the divine indwelling, and together the two modes attempt to describe one single reality: that God takes delight in making his dwelling among us and with us in order to share with us all the treasures of his own immortal life and peace. In both cases we have a rather shocking affirmation that subverts all of our neat categories: the Higher rejoices in coming to the lower, the Greater to the lesser, the Eternal to the mortal, and not for a while only but with a finality that faithfully corresponds to the abiding permanence of true love. This is a love that delights in filling with light, joy and everlasting peace a void where previously there had been only doubt, darkness and distress.

Yet notice the opening of the extravagant promise of divine indwelling made to us: If you love me you will keep my word… The fulfillment of Christ’s promise crucially depends, not only on divine fidelity but also on us, as chosen hosts of Trinitarian presence and life. It depends on our hearing and keeping “the word”—that is, the teachings—of Jesus in fidelity to his person. Only by receiving and internalizing the Word of the Savior can we come into possession of the divine Life. Only the power of our response in the form of a generous and active faith can throw wide open the doors and windows of our soul to welcome Jesus, his Father and their Spirit as our Guests and constant source of life. I repeat: embracing and fostering the growth of Jesus’ word within our hearts is the habitual spiritual action that continually says yes, yes, yes, to welcome the divine indwelling within us. 

Now, what it means “to keep Jesus’ word”, as we well know, has been summed up by Jesus himself magisterially in the one all-containing commandment: Love one another as I have loved you. God will not violently knock down our locked doors, or demolish our resistance to obeying this commandment. This opening can only occur through our freedom responding to grace. The only condition to being nourished by him is that we open wide our mouths: he will not pry them open by force; and we cannot receive his love without giving his love to others, which is the proof of actually having received it. These are the various inseparable elements of the one act of divine love. If the almighty and eternal God could not keep his love for himself, how could we dare attempt to restrict it to ourselves? Such is the essential foundation of genuine Christian living, and not any kind of circumcision or uncircumcision, dogmatism, kosher laws or partisan ideological allegiances. 

When we receive the Body and Blood of Christ, we welcome into our persons and our lives far more than only the risen Christ. Christ can never be isolated from the total mystery of the Blessed Trinity, can never be degraded as our personal commodity. Where Christ is, there necessarily are also the Kingdom and the Power and the Glory and Majesty of God. Along with the whole person of the Lord Jesus—body, soul, humanity and divinity—in this Eucharist we receive as well his Father and their Spirit, along with the eternal Life that is the essence of Their triune relationship. 

The Divine Indwelling within us is no mere edifying metaphor, the elusive product of dreamy wishful thinking. The energetic life of the Blessed Trinity within us is as real, concrete and momentous as the holy, sanctified Food we are about to receive from this altar, and as fraught with ethical consequences. We cannot receive Holy Communion and remain indifferent to the starving children of Gaza. We do not receive the Presence of God into ourselves with impunity! This Trinitarian Presence is the condition that alone can make the peace of Christ rule in our hearts, the precious and costly peace to which we are being called in one body (cf Col 3:15). 

Being Ourselves

The fruit of humility is… naturalness. Being at home with ourselves. Being ourselves. Grace extroverts itself. It begins suddenly in the depths of our spirits but in the course of a lifetime evangelizes all levels of our being until it becomes outward, visible, communicable. It can never reach that point if we are in the habit of hiding behind a façade so that our true self is always concealed.

MICHAEL CASEY A Guide to Living in the Truth: St. Benedict’s Teaching on Humility 

Submission to God’s Will

Make a particular effort to practice sweetness and submission to the will of God, not only in extraordinary matters, but even in the little things that occur daily. Make these acts not only in the morning, but also during the day and in the evening, with a tranquil and joyful spirit. And if you should fail in this, humble yourself, make a new proposition, get up and continue on your way.

PADRE PIO

God’s Love

When God loves, he wishes for nothing more than to be loved in return. He loves for no other purpose than to be loved, knowing that those who love him will be made happy by their very experience of such love.

ST. BERNARD OF CLAIRVAUX 

Homily—5th Sunday of Easter

Today’s very brief gospel passage from St John concerns the so-called glorification of the Son of Man, and God’s glorification in him. “Glorification” is the event that shows forth dazzlingly, for all to see, the depths of God’s splendor and nature as love. And God’s glorification is an event because it is not like the automatic activity of the sun simply shining on and on in the sky before our eyes. Glorification involves deliberate acts of the will, the deliberate assuming of a stance as witness, regardless of the dangerous consequences. It happens when someone in the world speaks words and performs actions that manifest irrefutably that God’s power to create and to redeem is taking very precise form here and now, and is having the effect of transforming reality into something wholly new, wonderful and unforeseen. 

The Lord Jesus clearly, everywhere in the Gospel, is the locus and the agent of God’s glorification in our world. His every word, gesture and action point to the infinite depths of God’s nature as unconditional love. Simply by being with us and interacting with us as the Son of God, Jesus is all the time making the unfathomable treasure of God’s goodness and light burst forth in our sight into the world and transform our hearts and lives. In this manifestation, we are struck with love by the arrow of God’s beauty.

But the reference to Judas at the very beginning of this gospel passage adds a new poignancy to the meaning of the Father’s “glorification” in and by the Son.  Judas’ choices and destiny do not let us forget how the supreme glorification of the Father in the Son was achieved. Jesus our Lord glorified his Father supremely by pouring out the blood of his love into an abyss of gloom and treachery, as if wanting to fill to overflowing—with the substance of his being—the immense void of betrayal and refusal of love carved out by human malice. At the very moment Judas exits the room of the Last Supper, after Jesus had given them all his Body and Blood in the Eucharist and washed their feet with a servant’s humility, at that very moment Jesus exclaims: Now is the Son of Man glorified, and God is glorified in him. In other words, the mechanism of betrayal which Judas is about to set in motion, and which will culminate in Jesus’ death on the cross, is the divinely appointed means for the full revelation of God’s glory to the world and all ages. Now, in this betrayal, does the event of God’s glorification begin to take place. The seed of Resurrection is already sown in the heart of betrayal by the love of Christ’s self-oblation.

Judas’ betrayal sets the scene for the last act in the drama of the world’s redemption, because it is in the excruciating defeat and immobility of the cross that Jesus will manifest the depths of God’s love for humanity. Jesus’ intense desire to make the Father’s love known through his own suffering and death is the power that drives the redemption of the world. The glory of the God of Jesus Christ consists in his loving infinitely and unconditionally those who least deserve this boundless love. This is a truly and purely divine glory because it so incredibly transcends any human and worldly conception of “glory”, always based on the glitz and glamor of possessions, reputation, brute power, violence, and self-centered achievements. 

By contrast, the glory of the Lord is all about the power of endless self-giving, all about the very substance of God’s Being being made by God himself to flow forth from his Heart through the Person and Mission of the eternal and incarnate Son, until it reaches the depths of our own being. By allowing the cross, by sending his Son to offer himself as a sacrifice for the salvation of all, the Father demonstrates the unimaginable, the truth on which all our hopes and longings depend: namely, that God has not loved us, individually or collectively, any less than he has loved the eternal Son of his divine Heart since before the foundation of the world. It is a truth that must be believed precisely because it is so unbelievable! Who could have invented that proposition?

And we should not be surprised if this very brief but densely packed gospel passage then concludes with these words of Jesus: My children…, I give you a new commandment: love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another. In this context, the expressions my children and my disciples here used by Jesus signify far more than mere familiarity and affection: they are an intrinsic part of Jesus’ new commandment because they are nothing less than a forceful declaration of our divine pedigree. If Baptism and the Eucharist do indeed, through a lively faith, make us true children of God, true disciples of the eternal Son, then the divine blood coursing through our veins as a result of our divine regeneration will not allow us to live lives that have any vital principle other than the unconditional love of God himself. Communion in the Paschal Mystery of Christ connects us intimately to the Heart of God. 

Henceforth we will not only draw all of our own life from this divine Heart, but, receiving life from the very Font of all life, we must in turn become fountains of life and salvation for others. Here is where the crucial element of choice and commitment on our part enters in. We must actively choose to love as we have been loved, which is unconditionally. This is what it means that we should love one another as Christ has loved us, and in this consists the novelty of this “new” commandment. Jesus did not invent love. In various manners, all profound religions and ethical systems point to the centrality of love as the core of both human and divine existence. But only the God of Jesus Christ so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life (Jn 3:16). 

To be a child and a disciple of Jesus means becoming here and now for one another what he has first been for us. In fact, our love for one another and for every suffering member of the human race is not only possible but absolutely necessary, because it is through us—his beloved Bride, the Church—that Christ chooses to be and act in the world and in history ever since his Resurrection and Ascension. We are a new creation in the Spirit, because the One who sat on the throne said, “Behold, I make all things new.” Therefore, if we are to be sharers in the divine glory, we too must glorify God in and with the Lord Jesus in this world by engaging in deep prayer and by speaking life-giving words and by performing actions that manifest irrefutably the power of God’s love to create and to redeem. None of this is our doing. As with Paul and Barnabas, this is what God has done with us. 

Self-forgetful Service

Self-forgetful service of the community is, like prayer, a movement out of myself toward the other, a movement of giving, of love…. When work and prayer are put in the context of love and of adhering to the will of God, then conscious, rational thought processes become secondary. It is enough to be working out of love for God and for my brothers and sisters.

CHARLES CUMMINGS, OCSO Monastic Practices

Beauty of Creation

Because God has made every object, because no object is greater than he, all his works are as it were within him, as though contained in him. If you love what he has made, love still more him who has made it all. If the creation is beautiful, God who is reflected in it is infinitely more beautiful.

SAINT AUGUSTINE On Psalm 148

Giving Your Heart

It is only right and proper and just that we should give our heart to him if he himself thinks fit to ask for it. And he has thought it fit! “Give me your heart,” he says to us! He who asks you to give him your heart wants to be loved from the heart. God wants our whole heart for himself, that in him, before all else, it may take its pleasure.

EDITH SCHOLL, OCSO In The School of Love: An Anthology of Early Cistercian Texts

Prayer

When our heart prays, it breathes. Prayer makes us joyful, strong, and courageous. Prayer makes our heart beat and provides oxygen for our whole body. Prayer irrigates our being. Perhaps we are here putting our finger on the cause of so much sullenness in the Church and in society: the fact that the practice of prayer has reached a very low level. When that happens, the heart is weighed down by a dead weight. A Church that does not pray is like a batch of dough that has collapsed. No other leaven can raise it from its apathy. The Spirit prays in us. Surrounded by chatter, it whispers "with sighs too deep for words”. 

CARDINAL GODFRIED DANIELS The Consoler

Living Sociably

You will live sociably if you have a zeal to be loved and to love; to show yourself as pleasant and accessible, to support not only patiently but gladly, the weaknesses of your brothers, their weaknesses both of behavior and of body.

SAINT BERNARD OF CLAIRVAUX

Abbot General's Homily — 200th Anniversary Mass

May 3, 2025 — 200th Anniversary of Spencer's Founding

Brothers and sisters,

The history of this community made me read Thomas Merton's book again with its beautiful and meaningful title: 'The Waters of Siloe'. In this book, published in 1949, Merton shows the reader how much the world needs contemplative monasteries, particularly Trappist ones. These are like the Waters of Siloe from the book of the prophet Isaiah. The waters 'that flows in silence' which flow softly and quietly, bringing peace to a restless world. 'These are the waters which the world does not know, because it prefers the water of bitterness and contradiction.'

One of those streams that gently flows through this world is this community of St. Joseph's Abbey, which started at Petit Clairvaux, went further to Rhode Island and now here on this site. Your 200-year history has shown how this water stream sometimes flows gently forward, but sometimes it was also the overwhelming noise of turbulent water. At the beginning of your history stands a man about whom Merton testifies: "Monks do not easily give up their ideals, once they have a good grip on them, and one of the most tenacious Trappists that ever lived was Father Vincent de Paul Merle."

With perseverance, Father Vincent de Paul Merle searched until he could tap into the silent waters of Siloe and let them flow out in his community of Petit Clairvaux. Two hundred years later, these waters still flow quietly here in this place. This perseverance in the ideal, through the everyday reality with its highs and lows, colors your community to this day. You show that Cistercian life is not about ideal and reality as two separate elements but about an ideal lived in reality and a reality lived in the ideal.

In addition to this tenacious perseverance, the life of your founder and all the monks after him can be well summarized in the opening sentence of the second reading: 'Put on, as God's chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience, bearing with one another and forgiving one another,... All these monks have put on the new man, Christ Jesus Himself. These qualities have become the foundation of your community. You could probably name each monk from that long list who had the gift of heartfelt compassion or the gift of kindness, etc. These monks have built your community on the cornerstone that is Christ Jesus himself. The aim of every Cistercian monk or nun, every community is to let shine all these characteristics of Christ into this world. Like a flame of hope! A song to God.

When you read the Rule of St. Benedict, it sometimes seems that the only sound coming from the community is grumbling, murmuring. St. Benedict is so allergic to this false sound because he, like St. Paul, expects only 'psalms, hymns, and spiritual songs' to come from the mouth of the community, 'giving thanks to God the Father through Him.' Why does Paul mention three different kinds of spiritual songs here? Is this not a beautiful, implicit reference to the fact that every bird sings its own song, in other words, the principle of unity in diversity.

A community is not only built in the past with different character traits all referring to Jesus Christ. A community is also called today to sing the one song of praise in unity and diversity, giving thanks to God the Father through Him. This is the only way in which the future will open itself in the present reality of today.

When St. Bernard described the community of Clairvaux, he saw a brother weeping for his sins here and a brother rejoicing in the praise of God there, another easing the needs of all and another teaching the others. Here someone is praying, another is reading. Here someone is inflamed with love and there another brave in humility. Here a brother works very hard while there another finds peace in the practice of contemplation. All with the same goal: giving thanks to God the Father through Him. So that God may be glorified in everything. St. Bernard could not help but exclaim after seeing that unity in diversity: 'This is truly a paradise, a place strengthened by the fortress of discipline. It is a glorious thing that people live together in the same house, following the same way of life. How good and pleasant it is when brothers live together in unity. (Div. 42,4)

Dear Dom Vincent and brothers of this community, for two hundred years you have tried to shape this one yet diverse song of praise to God. You have tried to be the burning flame of hope. A testimony of unity in diversity that our world today misses so much. Pope Francis once said to young people in Tokyo, (he did not refer to the Trappists!) : 'the future is not black and white, but if we are brave, we can see in it all the variety and diversity of what each individual has to offer. Our human family has much to learn about living together in harmony and peace without us all having to be the same.' Not uniformity but the gift of unity in diversity. That is the water of Siloe that still flows quietly here after two hundred years, silent water, making you and the world fruitful. Water that you may help flow thanks to that one commandment of the Lord: love one another.

Laughter

But you shall laugh. Thus it is written. And because God's Word also had recourse to human words in order to express what shall one day be when all shall have been—that is why a mystery of eternity also lies deeply hidden, but real, in everyday life; that is why the laughter of daily life announces and shows that one is on good terms with reality, even in advance of that all-powerful and eternal consent in which the saved will one day say their amen to everything that he has done and allowed to happen. Laughter is praise of God because it foretells the eternal praise of God at the end of time, when those who must weep here on earth shall laugh.

KARL RAHNER The Great Church Year: The Best of Karl Rahner’s Homilies, Sermons, and Meditations