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quaerere Deum - seeking God

artykul w tym temacie w jez. polskim Very interesting speech of pope Benedict XVI during his visit to France last week. He was addressing the 'World of culture", trying to show the path for the Western civilization to emerge again as a society having answers to the essential and central questions of the purposes for humanity. The whole text is here, and below some excerpts:

Their goal was: quaerere Deum. Amid the confusion of the times, in which nothing seemed permanent, they wanted to do the essential – to make an effort to find what was perennially valid and lasting, life itself. They were searching for God. They wanted to go from the inessential to the essential, to the only truly important and reliable thing there is. It is sometimes said that they were “eschatologically” oriented. But this is not to be understood in a temporal sense, as if they were looking ahead to the end of the world or to their own death, but in an existential sense: they were seeking the definitive behind the provisional.

For prayer that issues from the word of God, speech is not enough: music is required.

“The monks had to find melodies which translate into music the acceptance by redeemed man of the mysteries that he celebrates. The few surviving capitula from Cluny thus show the Christological symbols of the individual modes”

For Benedict, the words of the Psalm: coram angelis psallam Tibi, Domine – in the presence of the angels, I will sing your praise (cf. 138:1) – are the decisive rule governing the prayer and chant of the monks. What this expresses is the awareness that in communal prayer one is singing in the presence of the entire heavenly court, and is thereby measured according to the very highest standards: that one is praying and singing in such a way as to harmonize with the music of the noble spirits who were considered the originators of the harmony of the cosmos, the music of the spheres.

It shows that the culture of singing is also the culture of being, and that the monks have to pray and sing in a manner commensurate with the grandeur of the word handed down to them, with its claim on true beauty. This intrinsic requirement of speaking with God and singing of him with words he himself has given, is what gave rise to the great tradition of Western music. It was not a form of private “creativity”, in which the individual leaves a memorial to himself and makes self-representation his essential criterion. Rather it is about vigilantly recognizing with the “ears of the heart” the inner laws of the music of creation, the archetypes of music that the Creator built into his world and into men, and thus discovering music that is worthy of God, and at the same time truly worthy of man, music whose worthiness resounds in purity.

By becoming a monk, a man set out on a broad and noble path, but he had already found the direction he needed: the word of the Bible, in which he heard God himself speaking. Now he had to try to understand him, so as to be able to approach him. So the monastic journey is indeed a journey into the inner world of the received word, even if an infinite distance is involved. Within the monks’ seeking there is already contained, in some respects, a finding. Therefore, if such seeking is to be possible at all, there has to be an initial spur, which not only arouses the will to seek, but also makes it possible to believe that the way is concealed within this word, or rather: that in this word, God himself has set out towards men, and hence men can come to God through it. To put it another way: there must be proclamation, which speaks to man and so creates conviction, which in turn can become life.

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the law and the prophets. day 14

3 man who fasted 40 days are mentioned in the Bible: Moses, Elijah and Jesus Christ.

Moses, the law giver, was so transformed by God's presence that his face shone from the glory of God. Elijah, the prophet, the one who heard the voice of God, cured the lepers and raised the dead. Both of them come to converse with Christ, during transfiguration on Mount Tabor, while the surroundings are entangled with the clouds. A momentary foretaste of the future glory.

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turning point .day 8

Augustine, wanted to be a committed Christian, but he couldn't get to resolve one issue in his life, which was the lust of the flesh. He was determined to leave his mistress, and to start a fully Christian life for some time, but he did not know how to break with this sin, which was captivating his life.

One day, Anthony's friend, Simplicianus, came to visit, and shared a story about a famous Roman philosopher, Victorianus, who converted to Christianity, and publically acknowledged it. This impacted his life strongly, as some of the Christians in higher ranks of society were not public about their faith, fearing being ridiculed.

Soon afterwards another friend visited him, Ponticianus, who was a high official in the emperor's court, a Christian. Seeing the apostle Paul's writings on Augustine's desk, he shared with Augustine news about Anthony, the Egyptian monk, who lived in a solitude in the desert and many others were following his lifestyle of prayer and fasting. He told him about two of his friends, "secret service agents" from the emperor's court, who visited a Christian house and found a book talking about life of Anthony. Upon reading the stories form that book, they wondered:

"Tell me, I beg you, what goal are we seeking in all these toils of ours? What is that we desire?...Can our hopes in the court rise higher than to be 'friends of the emperor'? ...But if I choose to become a friend of God, see, I can become one now."

They were so touched and changed just by reading this testimony of a hermit, that one of them exclaimed:

"... I enter into that service from this hour in this place."

While Ponticianus was talking, Augustine felt an unusual urge to reconsider his life. He was fighting within himself, remembering his prayers and suffering. He somehow tried to compose himself by rejecting the grace which was falling upon him, but after Ponticianus' departure, he went to his other friend and exclaimed:

"What is the matter with us? What is this? What did you hear? The uninstructed start up and take heaven, and we - with all our learning but so little heart - see how we follow in flesh and blood!!!"

He went outside to a garden and his soul was struggling within him to say the final FIAT to God, started to cry with tears and with his voice:

"Will You be angry forever? How long? How long? Tomorrow and tomorrow? Why not now? Why not this very hour make an end to my uncleanness?"

Suddenly he heard a voice of a child chanting over and over:

"Pick it up, read it".

Quickly he opened apostles Paul's writings and his eyes fell on the passage:

"Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, but put on the Lord Jesus Christ, and make no provision for the flesh to fulfill the lusts thereof."

He was freed instantly. And that's how the saint was born, know today as St. Augustine, one of the brightest minds and hearts of human kind.

Prayer on Finding God after a Long Search

by Augustine

Too late have I loved you, O Beauty so ancient, O Beauty so new. Too late have I loved you! You were within me but I was outside myself, and there I sought you! In my weakness I ran after the beauty of the things you have made. You were with me, and I was not with you. The things you have made kept me from you - the things which would have no being unless they existed in you! You have called, you have cried, and you have pierced my deafness. You have radiated forth, you have shined out brightly, and you have dispelled my blindness. You have sent forth your fragrance, and I have breathed it in, and I long for you. I have tasted you, and I hunger and thirst for you. You have touched me, and I ardently desire your peace.

all citations from "Confessions" by St. Augustine

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