Monasticism, in fact, cultivates the artistic spirit. Basic to monasticism are the very qualities art demands of the artist: silence, contemplation, discernment of spirits, community and humility.

Basic to art are the very qualities demanded of the monastic: single-mindedness, beauty, immersion, praise and creativity. The merger of one with the other makes for great art; the meaning of one for the other makes for great soul.

It is in silence that the artist hears the call to raise to the heights of human consciousness those qualities no definitions ever capture. Ecstasies, pain, fluid truth, pass us by so quickly or surround us so constantly that the eyes fail to see and the heart ceases to respond.

It is in the awful grip of ineffable form or radiant color that we see into a world that is infinitely beyond our natural grasp, yet only just beyond our artist’s soul. It is contemplation that leads an artist to preserve for us forever, the essence of a thing that takes us far beyond its accidents.

Only by seeing the unseen within can the artist dredge it out of nothingness so that we can touch it, too. It is a capacity for the discernment of spirits that enables an artist to recognize real beauty from plastic pretentions to it, from cheap copies or even cheaper attempts at it.

The artist details for the world to see the one idea, the fresh form, the stunning grandeur of moments which the world has begun to take for granted or has failed even to notice, or worse, has now reduced to the mundane.

It is love for human community that puts the eye of the artist in the service of truth. Knowing the spiritual squalor to which the pursuit of less than beauty can lead us, the artist lives to stretch our senses beyond the tendency to settle for lesser things: sleazy stories instead of great literature; superficial caricatures of bland characters rather than great portraits of great souls; flowerpots instead of pottery.

Finally, it is humility that enables an artist to risk rejection and failure, disdain and derogation to bring to the heart of the world what the world too easily, too randomly, too callously overlooks.

Charles Peguy wrote, “We must always tell what we see. Above all, and this is more difficult, we must always see what we see.”

–from “The Monastic Spirit and the Pursuit of Everlasting Beauty” by Joan Chittister, The Journey and the Gift: The Ceramic Art of Brother Thomas.

The cry of Jesus on the Cross, "I thirst" (Jn 19: 28), expressing the depth of God's longing for man, penetrated Mother Teresa's soul and found fertile soil in her heart. Satiating Jesus' thirst for love and for souls in union with Mary, the Mother of Jesus, had become the sole aim of Mother Teresa's existence and the inner force that drew her out of herself and made her "run in haste" across the globe to labour for the salvation and the sanctification of the poorest of the poor.

4. "As you did to one of the least of these my brethren, you did it to me" (Mt 25: 40). This Gospel passage, so crucial in understanding Mother Teresa's service to the poor, was the basis of her faith-filled conviction that in touching the broken bodies of the poor she was touching the body of Christ. It was to Jesus himself, hidden under the distressing disguise of the poorest of the poor, that her service was directed. Mother Teresa highlights the deepest meaning of service - an act of love done to the hungry, thirsty, strangers, naked, sick, prisoners (cf. Mt 25: 34-36) is done to Jesus himself.

Recognizing him, she ministered to him with wholehearted devotion, expressing the delicacy of her spousal love. Thus, in total gift of herself to God and neighbour, Mother Teresa found her greatest fulfilment and lived the noblest qualities of her femininity. She wanted to be a sign of "God's love, God's presence and God's compassion", and so remind all of the value and dignity of each of God's children, "created to love and be loved". Thus was Mother Teresa "bringing souls to God and God to souls" and satiating Christ's thirst, especially for those most in need, those whose vision of God had been dimmed by suffering and pain.

5. "The Son of man also came... to give his life as a ransom for many" (Mk 10: 45). Mother Teresa shared in the Passion of the crucified Christ in a special way during long years of "inner darkness". For her that was a test, at times an agonizing one, which she accepted as a rare "gift and privilege".

In the darkest hours she clung even more tenaciously to prayer before the Blessed Sacrament. This harsh spiritual trial led her to identify herself more and more closely with those whom she served each day, feeling their pain and, at times, even their rejection. She was fond of repeating that the greatest poverty is to be unwanted, to have no one to take care of you.

6. "Lord, let your mercy be on us, as we place our trust in you". How often, like the Psalmist, did Mother Teresa call on her Lord in times of inner desolation:  "In you, in you I hope, my God!".

Let us praise the Lord for this diminutive woman in love with God, a humble Gospel messenger and a tireless benefactor of humanity. In her we honour one of the most important figures of our time. Let us welcome her message and follow her example.

Virgin Mary, Queen of all the Saints, help us to be gentle and humble of heart like this fearless messenger of Love. Help us to serve every person we meet with joy and a smile. Help us to be missionaries of Christ, our peace and our hope. Amen!

John Paul II
Beatification of Mother Theresa of Calcutta
World Mission Sunday
Sunday, 19 October 2003

U.S. Catholics no longer have to travel to Europe to discover what life is like behind the turreted walls of the medieval French abbey, Notre Dame de Fontgombault, and other Benedictine monasteries. In 1999, an almost unbelievable chain of events brought a group of Benedictines from France to Oklahoma! There, they founded the Clear Creek Monastery, which is still under construction even as the community continues to grow.

See for yourself in the EWTN Original Production, “Living the Liturgy: Clear Creek Monastery,” which airs 2 a.m. ET, Sun., Aug. 22, 1 p.m. ET, Wed., Aug. 25, and 2 p.m. ET, Sat., Aug. 28. Or see it anytime thereafter at www.youtube.com/user/EWTN.

How did a monastery, where life is lived much like it was in the Middle Ages, make its way to the United States? The chain of events began at the non-Catholic Kansas University, where a group of mostly non-Catholic students were taking a class on Western civilization. They were surprised to learn how Catholicism shaped our culture.
“It was not the intention of the professors, but lots of students converted,” says EWTN Producer David Biddle. “They traveled to Europe to see the monasteries, to see how the culture was formed. They fell in love with these monasteries. Some became monks. They said, ‘A beautiful life is being lived here. We want to bring this to America.’”

It took 25 years, but in 1999, eight monks received permission to found a monastery in Oklahoma’s hinterlands. Most were returning Americans; a few were experienced French monks sent to help set up the foundation. Today, Clear Creek Monastery boasts 30 monks, with more men wanting to join every year.

Their way of life is not easy. Unlike many Benedictine communities, whose monks run parishes, schools or retreat centers, this is a cloistered community, far removed from any major town or city. The monks are contemplatives, which means they spend most of their day in silence. Each day is centered around the Liturgy of the Hours, which is prayed in Latin, and the Mass, which is prayed in the extraordinary form.

In this community, the monks fit work in between prayer, in accord with the traditional Benedictine motto, ora et labora,” meaning “pray and work.” Viewers will feel they are living the monastic life as they watch this documentary which is structured according to the hours of the Divine Office, with the monk’s lives interwoven throughout.

But be forewarned. After watching this documentary, you may very well want to spend some time in their world. Fortunately, you can. While the monks don’t run a retreat center, per se, the public is invited to pray with them and to stay in their guest houses.

“It’s a life just like it was lived in medieval times,” says Producer Biddle. “The monks are not running from society, but retreating so they can fight the spiritual battle. It’s a good example for us to see how the monks pray and live their lives dedicated to God…Theirs is a beautiful life lived for God.”

originally posted at: http://www.ewtn.com/wings/2010/08202010Feature.htm

whether they were still ignorant heathens. 'They are pagans,' he was informed. 'Alas!' said Gregory with a heartfelt sigh: 'how sad that such handsome folk are still in the grasp of the Author of darkness, and that faces of such beauty conceal minds ignorant of God's grace! What is the name of this race?' 'They are called Angles,' he was told. 'That is appropriate,' he said, 'for they have angelic faces, and it is right that they should become fellow-heirs with the angels in heaven. And what is the name of their Province?' 'Deira,' was the answer. 'Good. They shall indeed be de ira saved from wrath and called to the mercy of Christ. And what is the name of their king?' he asked. 'Aella', he was told. 'Then must Alleluia be sung to the praise of God our Creator in their land,' said Gregory, making play on the name.

Approaching the Pope of the apostolic Roman see for he was not yet Pope himself Gregory begged him to send preachers of the word to the English people in Britain to convert them to Christ, and declared his own eagerness to attempt the task should the Pope see fit to direct it. But this permission was not forthcoming, for although the Pope himself was willing, the citizens of Rome would not allow Gregory to go so far away from the city. But directly Gregory succeeded to the Papacy himself, he put in hand this long cherished project and sent other missionaries in his place, assisting their work by his own prayers and encouragement. And I have thought it fitting to include this traditional story in the history of our Church.

St. Bede
Ecclesiastical history of the English People

Helenus went straight up to the priest and begged him to come to the brothers. Now his clothing was quite mean and disheveled, and the priest wondered wherever this person had come from and asked him what he wanted. But when he realized that he was indeed a man of God he began to follow him to the river. He mentioned that there was no boat to be found in which they could cross, but Abba Helenus said to him: "Don't worry, father, I am now about to call up a ferry." And in a loud voice he commanded the beast to appear. It came as soon as it heard his voice, and peacefully offered his back. Helenus got on first and then invited the priest to do so. "Come on, don't be afraid," he said. But the priest was so frightened at the appearance of this monster that he took to his heels and fled.

Fear and amazement fell on all his companions when they say him being carried across the waters of the river by a crocodile. When got back, he led the beast up the bank with him and said: "Death would be a better thing for you than to be burdened with the guilt of so many assaults and homicides." And immediately the beast burst asunder and died.