D. G. Roy

5/24/2013

Oblatos Beneditinos

OOblatos de São Bento

Who is an Oblate of St. Benedict? Quem é um dos Oblatos de São Bento?

Os Oblatos de São Bento são católicos praticantes, homens e mulheres de boa vontade, que se associam com um mosteiro beneditino, a fim de compartilhar o bem espiritual e material da comunidade. Eles não vivem no mosteiro, nem fazer votos, mas o desempenho das funções habituais do seu estado de vida, onde quer que estejam, continuando qualquer profissão ou ocupação na vida que têm, cuidar de suas famílias e afins.

O objetivo de ser filiado a um mosteiro beneditino é receber ajuda e orientação para viver uma vida plenamente cristã, de modo a perceber de forma mais completa de ser um cristão. Assim, guiado pelos ensinamentos de Cristo, conforme estabelecido e interpretado por São Bento em sua regra para os monges, Oblatos são mais capazes de viver uma vida plenamente cristã.

Oblatos não assumir qualquer novo "conjunto de práticas religiosas", nem são obrigados a dizer certo número de orações ou realizar certas devoções. Este é deixado de fora para a escolha e necessidade de cada indivíduo. Suas promessas como Oblatos será gesto de que se esforça para ser o que são, filhos de Deus e templos do Espírito Santo, pelo Batismo e da Confirmação. Isso significa que Oblatos se oferecem (que é o significado da palavra "Oblatos") para o serviço de Deus e seus semelhantes conforme sua melhor habilidade.

The Oblates' place in the Church.Os Oblatos "lugar na Igreja.

São Paulo nos diz como cada um dos membros do corpo de Cristo, a Igreja, tem a função especial a desempenhar. Para alguns, isso significa tornar-se um padre, monge ou freira. Outros são chamados à vida de leigo do mundo, em família, pela profissão e testemunho de vida.

O papel dos Oblatos na Igreja não é a de um sacerdote, de um monge ou freira, mas para viver no mundo para tornar-se santo no mundo, para fazer o que puder para trazer o mundo a Deus por serem testemunhas de Cristo para o mundo pela palavra e pelo exemplo, segundo a espiritualidade de São Bento. Oblatos são, por assim dizer, membros espirituais de uma comunidade monástica beneditina.

Why Become An Oblate? Por que se tornar um oblato?

São Bento viveu no século 6. Ele e sua irmã gêmea, Santa Escolástica, nasceram e foram criados na Itália, não longe de Roma, e recebeu cerca de sua formação no início de Roma. São Bento ainda era um jovem quando ele se tornou conhecido por sua santidade de vida, em primeiro lugar em Subiaco, perto de Roma, e depois em Monte Cassino, uns 200 km distância de Roma. A Abadia de Monte Cassino é conhecida como o berço da ordem beneditina. Foi lá que São Bento reuniu seus seguidores para formar o tipo de comunidade monástica cristã, ele tinha em mente. Foi lá que ele escreveu sua regra para os monges, que tem sido elogiado e admirado por seu bom senso desde então. Seu modo de vida monástico se espalhou pela Europa, e os mosteiros beneditinos e conventos se tornaram os principais centros de santidade, civilizações e educação por muitos séculos. Beneditinos estão no Brasil desde anos 1540s. O mundo ocidental, portanto, deve muito aos monges e monjas beneditinos do passado.

No decorrer do tempo, os leigos queriam ser associado de alguma maneira ou de outra com o trabalho dos monges e monjas, sem contudo deixar suas casas, famílias e profissões. Assim, eles se ofereciam a Deus, tornou-se Oblatos de um mosteiro ou convento, e prometeu para regular suas vidas de acordo com o espírito da Regra de São Bento, adaptando o ensino do Estado para a sua vida no mundo, no círculo familiar, nos locais de trabalho, em suas atividades cívicas e sociais. Hoje há milhares de Oblatos em todas as partes do mundo, rezando e trabalhando em união espiritual com os monges e monjas beneditinas de nossas comunidades, força e inspiração do caminho da vida beneditina. É por isso que as pessoas se tornam Oblatos.

What do Oblates Do? O que Oblatos fazer?

Oblatos vincular-se por uma promessa de viver segundo os princípios monásticos de obediência, ESTABILIDADE e reforma de suas vidas. Monges e monjas beneditinos, por outro lado, vincular-se por um juramento solene de praticar estes princípios.

Sendo assim, associada a um mosteiro ou convento beneditino, sem realmente viver em comunidade, compartilhar Oblatos nas orações diárias, e as boas obras dos monges e monjas. Eles retribuir o favor, rezando algumas partes da Liturgia das Horas (Ofício divino) a cada dia em que encontrar tempo. Rezam para que a comunidade incluí-los em suas orações diárias.

Oblatos também se esforçam para conhecer e apreciar a sua comunidade e que em suas atividades e incentivar vocações para a vida beneditina.

Da união espiritual estreita que os Oblatos desenvolvem com a comunidade, chegando às estradas e caminhos da vida com o espírito beneditino de servir e ajudar os outros em necessidade, inspirando outros com a forma como beneditino de vida, que não é outro senão o caminho do evangelho de Cristo.

Sendo um dos Oblatos de São Bento algo mais do que simplesmente juntar uma outra organização da Igreja. Os Oblatos de São Bento classificação do curso como um leigo Instituto na Igreja. Contam os mesmos que várias Ordens Terceira na Igreja. Eles não são chamados a Ordem Terceira de São Bento porque nunca escreveu uma segunda regra de freiras, nem uma terceira regra dos Leigos, que São Bento escreveu para os monges, é tão flexível que pode ser facilmente adaptado para a vida em um convento de freiras, ou para a vida dos leigos no mundo.

Desde os Oblatos de Bento ter um lugar tão importante na Igreja, não se tornou um dos Oblatos no calor do momento. Quando você junta os Oblatos você deve ter a intenção de deixar Cristo permeiam sua vida inteira, não importa onde você vive ou o que você faz para viver. Você oferece-se no serviço de Deus e seus semelhantes.

Oblatos têm por objetivo de partilhar a morte e ressurreição de Cristo uma todas as suas fases de vida: no trabalho, a oração, a recreação, a sua relação diária com os outros, em que toca a sua vida.

Eles se esforçam para fazer o que São Bento destacou na regra - para buscar a Deus.

Eles vão, portanto, praticar a humildade, bem entendido, por saber o seu lugar e mantê-lo em relação a Deus e ao homem.

Eles vão rezar com a Igreja. É por isso que rezar alguma parte da Liturgia das Horas, a cada dia que é a sua maneira de unir-se espiritualmente com a comunidade com a qual são filiados.

Sua vida família de acolhimento cristão, ler as escrituras, o amor orações e praticar a caridade e a hospitalidade para todos ao seu redor.

Oblatos são encorajados a viver uma rica e mais fecundos vida cristã, servindo a Deus e entregando-se generosamente sobre as necessidades e sofrimentos dos outros, sempre que necessário.

Eles estimulam o espírito de obediência a toda a autoridade legal, onde quer que eles talvez, e promover o respeito pela lei ea ordem na Igreja e na vida cívica.

Eles se esforçam após a estabilidade e FEDILITY em sua vida praticando a moderação de todas as coisas, como ensinou São Bento, controlando a sua paixão e trabalhar pela paz no mundo. PAZ é a palavra temática do beneditino.

Oblatos reformam e melhoram seu cotidiano de acordo com o padrão cristã verdadeira, pela prática das virtudes cristãs da fé, esperança e caridade e das virtudes morais da prudência, justiça, fortaleza e temperança.

Eles procuram sinceramente Deus e da glória de Deus; e pelo seu exemplo de esperança inspirar outros a fazerem o mesmo.

Eles renovar a sua oferta de vez de vez em quando para não cansar e relaxar no seu serviço a Deus.

Aqueles que desejam se tornar Oblatos deve visitar nosso mosteiro. Homens e mulheres podem escrever para serem Oblatos. .

Deve-se ter pelo menos (18) dezoito anos de idade e um católico praticante.

O candidato passa um ano como Iniciante Oblatos, vivendo como um dos Oblatos iria viver, tornando-se familiarizado com a vida de São Bento, a Regra de São Bento e da comunidade com a qual ele / ela deseja ser afiliado.

Depois de um ano, o candidato ou Oblatos Iniciante faz sua Oblação seu final por acordo mútuo entre o candidato e o Diretor dos Oblatos.

Através deste ato de oferta é uma promessa séria, não é um voto, como o monge e monja professa. Oblato pode, portanto, abandonar ou deixar de ser um dos Oblatos qualquer momento ele / ela deseja, mas deverá notificar o Diretor dos Oblatos. Ordinariamente, porém a maioria dos Oblatos permanecer assim por toda a vida.

Enrollment As an Oblate Novice Inscrição como um Noviço Oblatos

Quando você decidiu ser também vêm Oblato, entrar em contato com o Diretor dos Oblatos do mosteiro beneditinos mais perto de onde você mora (ou feminino ou masculino – o homens podem ser oblatos aos mosteiros femininos e mulheres podem ser oblatas nos mosteiros masculinos), quem vai mandar se inscreveu como um Noviço Oblatos. Este é o primeiro passo importante.

Você continuará a ser um principiante Oblatos de um ano. Isso lhe dá tempo para estudar o artigo e descubra como ele pode aplicar a sua vida diária. Se depois de cerca de nove meses que você acha que isso é o que você quer, que sendo um dos Oblatos provavelmente será uma fonte de bem espiritual em sua vida, você deve informar o diretor do oblatos, que você gostaria de fazer a sua oblação final alguns semelhante ao que a profissão de monges e monjas. O Diretor dos Oblatos fará a boa disposição.

Act of Final Oblation Ato de Oblação Final

Apenas como afirmado acima, depois de ter sido um Noviço Oblatos de um ano, você faz o seu ato de oferta final. Este ato faz com que você seja um dos Oblatos completa comprometeram do mosteiro.

Este ato de oferta definitiva, não está bem, não é promessa, como monges e monjas professam, nem prendê-lo sob pena de pecado. Mas é uma promessa sincera e honesta com que você se oferece livremente ao serviço de Deus, nosso Pai amoroso, e ao serviço de seus semelhantes em suas necessidades e anseios, insta como o seu são, para fazer isso por espírito de caridade cristã e justiça, o espírito da Regra de São Bento, que não é outro senão o espírito do Evangelho, que é o ensinamento de Cristo.

Our Concern About Oblates Nosso convite para com pessoas querendo ser Oblatos ou Oblatas

A fim de ajudá-lo a progredir como um dos Oblatos, o diretor dos Oblatos envia uma carta de folheto de vez em quando dar-lhe notícias da comunidade, informando-lhe da obra que está sendo feito pela comunidade, mantendo-o atualizado em o que pertence a Oblatos de tempo para reuniões vez no mosteiro ou em algum outro lugar.

Se você perguntar por que beneditino estão preocupados com um leigo ou uma leiga associados com a gente como Oblatos, a resposta é que desejamos partilhar nossa vida espiritual com você. Nós olhamos para isso como parte de nosso apostolado espiritual para o mundo, para ajudar você, como leigos no mundo, para enriquecer suas vidas e as vidas de outras pessoas ao redor do mundo, com os motivos mais nobres e inspiração dos ensinamentos de Cristo, como se reflete na maneira de vida beneditina. Você não pode realizar plenamente os ideais nesta terra, porque ninguém é perfeito. Mas os padrões de ideais são sempre necessárias para orientá-lo e dar-lhe um objetivo imediato para visar, mesmo que você não pode esperar atingir na perfeição nesta vida.

A vida Beneditina é uma forma de vida monástica: vida de oração, de trabalho, o silêncio, a meditação, hospitalidade, trabalhos apostólicos, vida alegre e fraterna, e paciência. Como Oblato deste mosteiro está cordialmente convidado a partilhar desta forma simples, mas divino, da vida.

Uma vez que tivemos três pessoas dispostas para iniciar uma turma nova, vamos iniciar o programa de formação, que normal dura por um ano, com encontros cada 15 dias.

Dom D.G. Roy, Prior

Goiânia – GO

Maio de 2013

9/01/2012

Pureza de Coração VS Dureza de Coração

20 º Domingo do Tempo Comum 2012

Homilia do Dom Rui Duane Roy, OSB

Há um estudo que afirma que no Brasil atualmente cada cidadão consome até 5 kgs de tóxico por ano. As frutas, verduras, graus e carnes são contaminados pelos produtores. O toxico está na mesa.

A Boa Nova hoje é que Jesus vem para nos libertar do medo de sujeira. Não somos obrigados a viver desconfiados de tudo e de todos.

Como Jesus andou pelas praças, campos, beira do mar, ele sujou, assim como seus discípulos. Quem trabalha, suja as mãos. Isso não faz a pessoa indigna, feia, desgraçada ou não-amada.

A convivência com Jesus levou os seus discípulos a criar coragem que reconhecer que o seguimento a Cristo não acontece nos corredores anticépticos ou no convívio só com pessoas exteriormente cheirosas s e bem perfumadas.

Jesus expulsou espíritos impuros, curou leprosos, mulher considerada impura. Ele tocou em doentes e deficientes físicos, sem medo de ficar impuro. Isso é amor, compaixão, respeito que nos leva aproximar as pessoas.

Não somos uma classe elite que tem medo ou receio em ser contagiado pelos outros.

Entre nós não há discriminação entre pessoas. Não há pessoas que deviam ser evitadas.

As leis de higiene para um povo primitivo não podem ser as leis religiosas das pessoas modernas.

Os fariseus de ontem e de hoje formam uma irmandade que se chamam de “religião” com o intuito de manter se separado do resto da humanidade. Suas práticas são desprezo, não aceitação, rejeição, não aproximar para ajudar e amar os pobres, doentes e pecadores. E pensam que Deus esteja ao seu lado. Nós comungamos; eles não. O profeta Isaias diz: “Este povo me honra só com os lábios, mas o seu coração está longe de Mim.”

Jesus inverte as coisas: impureza vem de dentro para fora, não o contrario. “Nada no exterior possa tornar a pessoa impura.” (Mc 7, 15)

Puros são todos os alimentos. Só o homem os faz impuros com tóxicos.

Cultivam uma religiosidade de lucros, custa o que custar. A vida e a saúde das pessoas caso que precisar.

A mentira, falsificação, corrupção, ganância estraga a vida do cidadão, das famílias e comunidades. A droga cuja venda trás grandes lucros, que prometa alegria, coragem e paz mata aos poucos.

Jesus coloca na lista: prostituição, roubo, assassinato, adultério, ambição. Isso é assunto de novela, manchetes e noticiários do nosso cada dia.

Jesus revela que Deus está ao lado dos “sujos”.

Através da fé em Jesus é possível conseguir a pureza e sentir-se bem diante de Deus.

Pureza de coração vem de superar dureza de coração.

Converter é seguir o exemplo e prática de Jesus.

8/01/2012

Mosteiro São José, Mineiros (GO)

Beginnings of St. Joseph Priory
Mineiros – Goiás

By Duane Roy, OSB

Chapter 1: Initiatives by Prior Emilio Jordan, OSB.

Dom Emilio Jordan, OSB was a man who greatly loved the church and Benedictine life. He was a monk of the St. Gerald Priory, of the Hungarian Benedictine Congregation, located in São Paulo since 1930. During his tenure as dean, the monastic St. Américus Prep School gained public recognition due to a high standard of education. By decree of the Holy See the monastic community was elevated as Conventual Priory on December 8, 1953. Dom Emilio was elected the first Prior. In 1963, following the expansion of the monastic prep school, the community moved to its present location in Morumbi, a prestigious suburb of São Paulo.

As Prior of the monastic community, and dean of the school, Dom Emilio made efforts to obtain necessary resources to ensure continued quality of these two institutions. Late in 1959 he traveled to the United States seeking additional resources to realize his two dreams: 1.) to seek funds for expanding the academic and pastoral work his monks were developing in Morumbi, Sao Paulo, and in Paraná, in the northern part of the state. 2.) to found a Benedictine monastery in the soon-to-be-inaugurated national capital of Brasilia. With that mission in mind during this trip to the United States he addressed many Abbots on the possibility of founding a monastery in Brasilia.

             Cuthbert McDonald, OSB, Abbot of St. Benedict Abbey in Atchison, Kansas (1943-1962), expressed interest. His monastic community in Atchison just celebrated their first centennial, and had 120 monks. The Abbot and Prior Emilio exchanged many letters, made trips, phone calls and prayed to achieve their common goal. In his first letter after this visit to the United States, Prior Emilio expressed gratitude to Abbot Cuthbert for his fraternal support, and shared his satisfaction with the results of his trip.

              On March 17, 1960, Prior Emilio wrote to Fernando Gomes dos Santos, Archbishop of Goiânia-Goiás (GO), narrating how he visited several monasteries in the United States, and perceived interest from abbeys to make new foundations in South America. He sought the Archbishop´s orientation as how to proceed to ensure a Benedictine foundation in Brasilia, the new capital of Brazil.

            That same day he wrote to the newly appointed Archbishop of Brasilia, Joseph Newton Almeida Baptista. Receiving no response, he wrote again a month later, asking the archbishop if he would allow American Benedictines to found a monastery in his archdiocese. He assured the archbishop that he asked several Brazilian abbots, and the Abbot President of the Brazilian Benedictine Congregation, who confirmed they did not have sufficient number of monks to make a new foundation.

              The new city of Brasilia was inaugurated on April 21, 1960. A few weeks earlier the Archdiocese of Brasília was created. In early May, Prior Emilio traveled to Rio de Janeiro. Accompanied by Abbot Martin of the Benedictine monastery in Rio de Janeiro they visited Bishop Joseph Newton, who was delighted to learn of the proposal of the American Benedictines. The Bishop agreed to pay a visit to the government authorities in Brasilia to secure land for this foundation, and tend to other matters. Visiting the Apostolic Nuncio that same day they received much support. The Nuncio, Armando Lombardo, said the Holy See will rejoice with this Benedictine foundation, and agreed that Brasilia cannot be without Benedictines. He personally admired the Order of St. Benedict. Less than a month before he named Father Clemente Ismard, OSB, Prior of the monastery in Rio de Janeiro, the first bishop of the newly established Diocese of Freiburg.

          Prior Emilio was also interested to see Benedictines in Curitiba, the State capital of Paraná. Some of his Benedictine priests served Hungarian immigrants in northern Paraná. He wrote to the Archbishop of Curitiba, Manuel da Silveira d'Elboux. This Archbishop was also interested. He replied that he is in communication with Abbot Filibert Moreau, OSB, Abbot of Notre Dame de Tournay, in France, on this subject.

          In early June, Prior Emilio officially wrote to Archbishop Joseph Newton, probing the possibility of monks of the American Cassinense Congregation establish in the Archdiocese of Brasilia. He said he had already spoken with the Mayor, Dr. Israel Pinheiro, who assured him there would be no difficulty in arranging two or three lots in the area called "Mansions" for this purpose. The Archbishop was positive in its response. He requested that the monks send him a document, ensuring their decision to establish in Brasilia and acceptance of the condition they assume a parish in the Archdiocese.

           That same month Prior Emilio visited Brasilia, and sent his report to the Abbot Cuthbert McDonald, O.S.B, of St. Benedict´s Abbey, Atchison, Kansas. He wrote that the Archbishop is very pleased to have the Benedictines in his diocese, and is willing to request from the urban planning committee, 42,000 square meters for the construction of the monastery, school and church in the region of "Mansions", near the archbishop´s residence. He sent maps showing the location of the area. Receiving no response from the Abbot, Prior Emilio wrote again to Abbot Cuthbert, enclosing a translated letter received from the Archbishop, inviting Abbot Cuthbert and Prior Emilio to visit Brasilia.

            Abbot Cuthbert invited his friend, Msgr. George W. King, priest of the Diocese of Kansas City, MO, to accompany him on the trip to Brasilia to survey the possibility in making a monastic foundation.

During his visit to São Paulo and Brasilia, Abbot Cuthbert drafted two letters to Archbishop Joseph Newton in Brasília. One, requesting that the Hungarian Monks in São Paulo be designated as the responsible party to receive deeds to properties for the American Benedictine Monks and Sisters, temporarily, but legally, and transfer to the Americans upon their establishing legal identity in Brazil. In the second letter, Abbot Cuthbert proposed for the Archbishop´s approval the following three terms: 1) The monks acquire fifty hectares of land for monastic buildings and a school; 2) The Benedictine Sisters receive 25 hectares to expand their educational, cultural and social work; 3) In Gama - a suburb of Brasília - the Archbishop designate for the Benedictine priests a parish with church, rectory, and parish school with free education for boys and girls, administered jointly by Benedictine Monks and Benedictine Sisters. The Archbishop also affirmed that the monks of Atchison have the "strong desire to begin work with the educational and spiritual needs of the parish." Closing the letter he requested the Archbishop to intercede with the mayor of Brasilia, Dr. Israel Pinheiro, to provide the above mentioned land.

             On this trip, Abbot Cuthbert and Msgr. King consulted with the Papal Nuncio in Brazil, Archbishop Armando Lombardo, in Rio de Janeiro, on the proposed founding of a Priory in Brasília.

             Bishop Joseph Newton apologized in his next letter for not being on hand to say goodbye to the Abbot leaving Brasilia. He was officiating a wedding at the presidential Palace. He did send the letter to Mayor Pinheiro, who in turn personally pledged to take care of all requests. Bishop Joseph Newton promised to give official permission to erect the parish, monastery, and schools as soon as he received an official request from the monastic chapter.

            Arriving at the monastery in Atchison, Abbot Cuthbert wrote to Prior Emilio. He said he is confident the visit prepared the ground for approval of the project by the Monastic Chapter. He began the process of choosing monks whom he will send on this mission. He asked Prior Emilio to closely monitor any developments in Brasilia because "the decision on obtaining the land will be a major factor in chapter discussion." Prior Emilio replied immediately , awaiting the decision soon, since he intends to visit Brasilia again to secure donation of land. "My task there would be easier if I have the favorable decision of the Chapter." Abbot wrote two weeks later, to Prior Emilio, stating the Chapter will convene September 21 and also shared that he received a letter from the Mayor of Brasilia giving consent to his request for land. He told the Prior that upon receiving a positive decision of the Chapter, he will extend an invitation to him and the Archbishop to visit St. Benedict's Abbey in Atchison.

Dr. Israel Pinheiro wrote to Abbot Cuthbert: "... I agree with the three items in your letter.” The Abbot, however, did not receive this letter before the Chapter convened.

Abbot Cuthbert sent an eleven-word telegram to Prior Emilio on September 23, at 2:05 PM, saying: “Chapter accepts offer to go to Gama - Letter follows - Cuthbert McDonald”. In his letter the same day the Abbot extended the promised invitation and explained how important the presence will be of the Prior Emilio, along with Archbishop Joseph Newton, to clarify any matter about the staff, buildings, contracts, etc. The Archbishop would be a welcomed guest of the archbishop of Kansas City, KS, Edward Joseph Hunkeler, and the neighboring bishop, Cardinal John Patrick Cody, of the Diocese of Kansas City, MO. Bishop Joseph Newton thanked Abbot Cuthbert for the invitation and scheduled his trip for the end of October 1960.

Prior Emilio wrote of his meeting with Mayor Dr. Israel Pinheiro in Brasília. The Mayor assured him that he documented a favorable response on the land issue to Abbot Cuthbert´s request and sent it to Archbishop Joseph Newton. But he and his secretary, looking through the archives in his office, couldn´t locate the document. He did find the letter Abbot Cuthbert wrote to Archbishop Joseph Newton in August during his visit to Brasilia. Prior Emilio said he also met with the person responsible for planning the area in Gama, who assured him that it will be completed by October 20. And, in view of this urban plan, the Benedictines will be able to define the locations they want. For this task, Dom Emilio was frank with Abbot Cuthbert: "That will be the task of one of the missionary monks." He offered orientation on importation of cars, and air fares.

Dr. Julio Dias de Queiroz, Assistant to the Mayor of Brasilia, wrote to Abbot Cuthbert, informing him the Mayor ceded the land requested for the Benedictine monks and the Benedictine Sisters to build their monastery and convent building, a rectory and two schools, one for boys and one for girls. He ended his letter with a warning. Due to upcoming elections and future changes of personnel, it is urgent to solidify the agreement between Mayor Pinheiro and the Benedictines.

Prior Emilio informed Archbishop Joseph Newton of his meeting with the Mayor and Dr. Maciel. He encouraged the Archbishop to define immediately with Dr. Maciel an area for a future parish and the area destined for the Benedictines in the event their delegate does not appear soon. He also expressed his joy with their upcoming trip to Atchison to visit the monks and their Archbishop.

Prior Emilio wrote to Abbot Cuthbert expressing his interest in visiting Atchison with Archbishop Joseph Newton. The Prior said he plans to extend his visit to the United States to make appeals for donations to benefit the missionary works his monastery promotes. He also explained that in accordance with Vatican policy, the archbishop of Brasilia requires a special invitation from the bishops whom he intends to visit in the United States.

Prior Emilio wrote to Msgr. King also, knowing that he has campaigned among his faithful to help finance the Benedictine mission in Brazil. Prior Emilio stated that he needs funds for a seminary to be inaugurated in March next year in São Paulo under the care of the Hungarian Benedictine Congregation. There is an enormous lack of clergy in all Latin America.

Prior Emilio also made contact with the National Conference of Religious of Brazil to inquire about the legal process to receive deeds of land on behalf of the Hungarian Congregation, and later transfer to the Benedictines arriving from the United States. He expressed urgency in this matter, while Israel Pinheiro is still head of city government in Brasilia.

Recognizing the need for Benedictine missionaries to act on the process to locate, receive and document property in Brasilia, Abbot Cuthbert decided to travel to Brasília. He informed Prior Emilio of his air-flight and arrival in São Paulo, October 19. He requested Prior Emilio to arrange a flight to Brasilia for him, "hoping to solve many problems, with your help."

Prior Emilio wrote to Msgr. King on October 21 to inform the Abbot´s arrival in São Paulo, where he stayed a few days at the monastery, since the Archbishop was traveling and could receive them only the following week. He expressed concern that the Abbot would not be able to solve everything, due to slowness of governmental processes.

Archbishop Joseph Newton and Prior Emilio arrived at the Abbey in Atchison on November 13, visiting the Benedictine Monks and the local bishops - Hunkeler in Kansas City, KS and Cody in Kansas City, MO. Bishop Newton remained only six days. Upon returning to Brasilia he thanked Abbot Cuthbert, and said preparations continue for the arrival of the first monks in Brasília.

Father Prior Emilio extended his visit in the United States to make missionary appeals for their apostolic works in Brazil. While on the road, he took time to assist the missionaries. He maintained communication with the Brazilian Consulate in Houston, TX. While at the Abbey in Atchison, KS he received word the Abbey must provide "Proof of Subsistence," guaranteeing the missionary monks have resources to support themselves in Brazil. Writing from New York, he told Abbot Cuthbert about his contact with Consul Berenguer – a agent at the Brazilian Consulate in Houston-TX, and specifically about his willingness to help missionary monks. The Prior informed them about the process to import American cars to Brazil.

Chapter 2 - The Missionary Monks Arrive

In December 1960, Abbot Cuthbert announced the selection of the first three monks to be sent to Brazil: Father Matthias Schmidt, 28 years old, Father Otho Sullivan, 59, and Father Stephen Burns, 28. Fathers Stephen and Matthias were faculty members of St. Benedict College, and Father Otho was pastor of St. Mary Parish, Purcell, KS. Father Matthias was designated Prior of the new foundation.

Abbot Cuthbert wrote to the Archbishop of Brasilia to present the missionary monks. He expressed his concern about constraints and difficulties at customs at the port of entry, and asked the Archbishop about the need for a "patron" in Brazil to facilitate the process. Without personal knowledge, the Abbot mentioned the name of General Tavora. He also asked the archbishop to communicate to the Brazilian Consulate in Houston, TX the names of the monks going to Brazil, saying that the reception of monks by the Archbishop in Brasilia was also confirmed by the Mayor. He informed the Archbishop that the three monks plan to travel soon to Houston, TX to apply for permanent visas.

The Archbishop replied to Abbot Cuthbert’s letter ensuring him he wrote to the Brazilian Consulate in Houston. He also offered advice and guidance as to what to bring and not to bring. He said he would ask the monks and friars in Rio de Janeiro to assist the travelers upon disembarking.

Prior Emilio returned to Brazil during the last week of February 1961. Father Matthias arrived about the same time, on February 23. His two colleagues would travel by ship, bringing "sixteen large boxes made of wood, filled with material for our monastery in Brazil." Prior Emilio was on hand to meet Fr. Matthias in São Paulo before he flew to Brasilia. The encounter was brief. Fr. Matthias was intent to celebrate his name day in Brasilia, the feast of St. Matthias, February 24. Prior Emilio provided two letters of introduction - one for the Archbishop, and one for the Mayor. Shortly after, he wrote that he and the monastic community in São Paulo were available for any necessary assistance.

The Prior soon wrote a letter to Archbishop Newton to introduce Father Matthias Schmidt, the first Benedictine missionary arriving from Kansas. The Prior requested any help the Archbishop could give him with the legalities of land acquisition. He also wrote to the newly appointed Mayor of Brasilia, Dr. Paul of Tarsus Nonato Fernandes da Silva, presenting the bearer of his letter - Father Matthias - and requesting "support and guidance for the Benedictine foundation."

Abbot Cuthbert also wrote the new mayor of Brasilia, Paul of Tarsus, informing him of the arrival of three missionaries monks in Brasilia, citing the names of each one. He explained that initially they will be living in Anapolis, studying Portuguese and Brazilian Culture. He made reference to the agreement among the Municipality, the Archdiocese and the Benedictine monks, to donate land for the Monks and Benedictine Sisters, insisting that no provision of housing, parish or educational activity could begin or be built without first receiving deed to the property.

Bishop Newton expressed his gratitude to Prior Emilio upon the arrival of the monks of Atchison, although they were "rather late". He regretted that planning for the city of Gama was delayed. He mentioned a request from a woman in Ouro Preto, MG, offering her school to the Benedictines. He said the offer was at his suggestion.

Prior Emilio sent a long letter to Abbot Cuthbert after his trip to Europe and Rome. One goal of his trip was to make contact with a Special Latin America Commission in Rome. Apparently members of this Vatican Commission were not interested in helping organizations in Latin America due to discrepancies of opinion between CELAM (Latin America Episcopal Conference) and representatives of the North American Episcopal Conference at the recent meeting in Buenos Aires. Again, he repeated his willingness to assist the missionary monks in any way.

Father Matthias soon wrote to Prior Emilio saying he met the two monks - Otho and Stephen – who arrived on March 7th by ship in Rio de Janeiro. They were assisted by a monk of the monastery in Rio, Father Emmanuel Xavier Oliveira de Almeida, whose father was a federal agent at customs in Rio. They were already boarded at the Convent of the Franciscan Friars in Anapolis, beginning their Portuguese studies.

Prior Emilio wrote to Archbishop Newton, stating he has maintained communication with the Benedictine Sisters of Atchison, awaiting their arrival in Brasilia. He would inform (OR INQUIRE) more about a school in Ouro Preto, MG, whose owner - Zuleika Oliveira da Veiga – has offered it to the Benedictines.

Fr. Matthias soon wrote to Prior Emilio, to make HIS first request: he needed statutes for the Benedictines to legally receive deeds of properties. He said the archbishop is urging him to provide this. He asked Prior Emilio that perhaps he could use as model, the statutes of the monks in São Paulo. The archbishop promised to help register the statutes in the Federal District. Fr. Matthias suggested they use for their legal name: "Benedictine Fathers of Gama". He added that he visited Gama, and was pleased with the possibilities, although its development is delayed. Prior Emilio immediately responded by sending several models of statutes of religious congregations, provided to him by the National Conference of Religious in Brazil.

In another letter from Prior Emilio to Fr. Matthias, he named the owner of a construction firm located in Brasilia - Dr. Carlos Kogl – who is a brother of one of his monks in Morumbi. He referred to a published interview with President Jânio Quadros saying he wants to accelerate construction in the capital. He quoted Paul of Tarsus, the Mayor, saying that he is encouraging the construction of public buildings in Gama. Prior Emilio said he maintains communication with Sister Imogene, at Mount Saint Scholastica Monastery in Atchison. He scheduled a meeting in São Paulo with Mr. Howe, a Chicago businessman, friend of Abbot Cuthbert.

Fr. Matthias replied that he forwarded the statutes to be registered, since Novacap (the name given to the urban planning committee) has already authorized the donation of land to the Benedictines. He began looking for construction firms to develop a plant for the first building, a simple monastery, which later could serve as rectory. He shared with Prior Emilio of Abbot Cuthbert´s opinion on a basic plant: "six room, a community room, kitchen, two parlors, office, refectory, laundry and enough bathrooms."

During this time, Julio Dias de Queiroz, Department of Tourism and Urban Planning of Brasilia, informed Abbot Cuthbert the exact location of lands has been finalized, and soon deeds will be forthcoming though the hands of the local Archbishop.

Toward the end of their studies in Anapolis, July 1961, the monks are eager to begin their work in Brasilia. Novacap reported the situation in Gama had to be re-studied, and the overall planning of Brasília redone. It may delay another six to twelve months. Archbishop Newton began to express less interest in supporting the monks to found a monastery, parish and school. Novacap built a small school, chapel and simple house in Gama for one parish priest. Housing for the population in Gama at that time was improvised and unstable. This city is located approximately twenty kilometers from Brasilia.

The monks began to put aside Gama, and consider other possibilities. Father Benedito Coscia, OFM, Bishop-elect of the Diocese of Jataí, extended an attractive invitation. The monks studied this possibility. The diocese is located in the southwestern part of the State of Goiás. They consulted the former bishop of Jataí, Abel Ribeiro Camelo, currently Apostolic Administrator of the Diocese of Goiás. Father Matthias proposed to his Abbot in Atchison that he and the other monks are studying possibilities other than Gama. He offered to return to the United States to discuss the matter personally with the chapter.

Father Stephen narrated the following: “… in June [1961], three men from Novacap visited the monks to talk about donation of land in Gama. In early July, the monks met with Archbishop Newton and three other men. In a subsequent meeting with the archbishop on July 5, he told us we could build a monastery in Gama. The monks visited the village under construction, still in the process of re-alignment. On the designated site there is a small parish house for one priest, a school and chapel.”

In September Father Matthias reported to Prior Emilio: "The situation remains confused in Gama." Novacap decided to re-plan the whole city. The development of Gama will take a long time.” Father Matthias considered this favorable however, providing more time for the monks to acquire more experience. He was teaching English and Logic at the Franciscan´s school in Anapolis. Father Stephen made a trip to the Amazon. Father Otho was doing pastoral ministry at St. Ann´s Parish in Anapolis, and assisting at the seminary of the Archdiocese of Goiânia-GO in Silvânia - GO. Archbishop Fernando offered them a parish in Goiania. And newly elected bishop of Jataí, Dom Benedito Coscia, reiterated his generous invitation.

After a prolonged political crisis involving the planning and construction of the national capital, Brasília, Archbishop Newton wrote a letter, dated September 7, finally responding to Father Matthias´ questions. The parish of Gama is reserved for the Benedictines. The area for school is guaranteed, presently at the disposition of the Benedictines. Land for a parish still depends on the urban plan. There is already a simple house they can occupy. He added: "Undocumented housing and land is part of the reality of many residents in this city." The archbishop urged the monks to move into the area, since thirty thousand people need a pastor. He strengthened his appeal saying that delay, or worse, non-acceptance, would cause negative repercussions between United States and Brazil, as with the Vatican. He included in his letter a clipping from the official governmental newspaper dated August 7, 1961, publishing the official statutes of “Society of Benedictine Fathers of Gama”.

Prior Emilio regretted the delay the monks were encountering to establish in Gama. He blamed himself. All the time he spent in the United States - November 1960 to March 1961 – prohibited him from assisting with negotiations. He returned to the issue of a school in Ouro Preto, MG. The owner, Zuleika Oliveira de Veiga and family were willing to donate it to a religious group. Bishop Matthias replied that he has many questions about the site, the students and the physical plant. And added that Gama remains "confused"; Novacap hasn´t demarcated area for the monks and sisters. And Abbot Cuthbert insisted not to begin construction before receiving deeds to the land. Bishops Benedito Coscia and Fernando Gomes were making offers of parishes in their dioceses. Father Stephen was serving as assistant pastor in Pires do Rio, GO, and Father Otho, substitute pastor in Vianópolis, GO. "We are happy here in Brazil, and we hope to start our work soon.

Prior Emilio expressed joy with the enthusiasm of the monks, working in various fields. "I'm convinced that the Archbishop of Brasilia did not try hard enough to obtain for you a definitive place in his diocese."

The Prior wrote again to Abbot Cuthbert. He explained that changes in the government, and the resignation of President Jânio Quadros, placed the country in an unstable situation. The people feel a strong influence of Communism among students and intellectuals. He shared with the Abbot the advice he gave Fr. Matthias: “As Hungarian Benedictines, arriving in São Paulo many years ago, we considered several places before deciding and building.

In November, Father Matthias sent his Abbot a long letter with copy of a letter received from Archbishop Joseph Newton. He remains steadfast with the conviction TO not occupy and build before receiving deed to the land, and TO not accept a parish before signing a contact with the Archdiocese. The American Franciscans agreed. Apparently, the Archbishop wanted the Americans to build on archdiocesan property. Father Matthias outlined his plans to visit the Diocese of Jataí, shortly after Bishop Coscia was to take office on December 12. After that, he would visit the Archbishop of Goiânia, Fernando Gomes.

The Prior-without-monastery began dialog with his Abbot to send more monks in view that within a year they would be a monastic community establishing roots. He considered it unfeasible to begin with a school. He preferred monks living in a monastery doing parish work. The monks decided to purchase a vehicle, spending $2,042.00.

Prior Emilio wrote to Father Matthias and Abbot Cuthbert encouraging patience with the political situation, and maintain the ideal to found a monastery, perhaps not in Gama. It was disappointing for him that Gama did not work out. He blamed his absence during the months of November to March, traveling in Europe. He returned to the subject of the school in Ouro Preto. He sent to Father Matthias all the correspondence between himself and the owner.

Father Matthias shared with Prior Emilio that he was enjoying Goiás. He and Father Otho visited Gama again, and found everything the same. He wrote that he already told the archbishop that the monks could not build anything without first receiving the deed. This was Abbot Cuthbert´s decision. He told about Bishop Benedito Coscia having been ordained in New York, visited the Abbey in Atchison, and soon will be installed in Jataí. The monks are planning to visit many cities in the Jataí Diocese with the new bishop in the near future. Bishop Fernando Gomes has offered several options for the monks in the Archdiocese of Goiânia. About the school in Ouro Preto, he said perhaps, after the visit to Jataí.

Chapter 3: Discovering Mineiros

Father Mathias related the events of his trip to the Diocese of Jataí, Sunday to Friday, December 31, 1961 to January 5, 1962. They left Anapolis in Bishop Coscia´s car: Fathers Matthias and Stephen, two priests of the Diocese of Camden, the provincial of the Oblates of Mary Immaculate, Father Patrick McDonnell, and Bishop Coscia. First stop was Caçu and Cachoeira Alta, two small towns with total population of three thousand. A chapel was under construction. Mass was held there three to four times a year. Next stop: Saint Simon. There the people had a new chapel with a marble altar and marble baptismal font! Mass here was infrequent also. Nearby was the small town of Mateira, located on the extreme eastern side of the diocese. These two places had a joint population of five thousand. "The Irish Oblates expressed interest in these two cities, due to their proximity". They arrived in Jataí at the end of the day for an evening meal and overnight stay in the bishop´s house.

The next day, January 1^st, they took a short trip to Serranópolis, finding a small chapel, but, according the people, without mass for three years. They returned to Jataí to appreciate New Year’s holiday and Angelina´s fine cooking. She is Bishop Coscia´s mother.

Third stop was at Mineiros, thirty kilometers off the main unpaved highway, but a good road, about two hours from Jataí. The parish has an extensive patrimony; and the people are friendly. The main church is beautiful, modern, with three marble altars and magnificent towers. There was a parish house, old and small. Dutch Passionist priests have been pastors here for several years. The travelers met the former pastor, Father Vicente Tobben. He was serving as the substitute pastor. The meals were excellent – lunch and dinner. There was opportunity to talk with leaders of the area about their activities, plans and hopes for the future. There was a parish school operating under the administration of the Holy Family Sisters for five years. The building is large, but unfinished. Under the administration of a small group of Dutch Franciscan Sisters, a new hospital was under construction, the second in this budding city. The city had the reputation of good cooperative spirit. They felt the vitality of the parish community. The politicians were receptive of the American missionaries.

The fourth stop was Saint Rita on the Araguaia River, ninety kilometers west, the division of the state of Goiás with the state of Mato Grosso. There was a small chapel under construction. Another city on the other side of the river, called Alto Araguaia, had two fine boarding schools, administrated by the Silesians Priests and Sisters. The travelers lunched with the priests before returning to Jataí.

Their last city to visit was Quirinópolis. Father Matthias remembered the terrible roads, and excellent farm ground, considered the best in the state of Goiás. It was an isolated city, but with good production. The church was nice, with marble altar. The parish house was new and well organized, with six bedrooms, lights and water. The group returned to Jataí, arriving at midnight. The next day they returned to Anapolis, “after a trip of 1700 kilometers”. In his letter to the Abbey, giving a report on his findings, he wrote: “Mineiros is the place Bishop wants us to found a monastery”. He prepared to visit his fellow monks in Atchison to present his proposal to the monastic chapter, that they establish their monastery in Mineiros instead of Gama. He arrived at the Abbey on February 5 to formulate detailed plans for the new location. The Chapter approved. Two months after their first visit, Bishop Coscia and Father Stephen visited the pastor in Mineiros to announce that the monastic chapter decided to found a monastic community in Mineiros, and assume Holy Spirit Parish. Father Stephen began to bring some of their belongings to Mineiros, awaiting Father Matthias´ return April 16, 1962.

Chapter 4: Monks settle in Mineiros

April 26, 1962 was the agreed upon date to celebrate the arrival of the first three monks in Mineiros. Bishop Benedito Coscia advised the people and invited the neighboring priests. “It seems everyone came out for the reception”. There was a band, parade, speeches. The people of Mineiros welcomed the Benedictine monks with joy as a moment of grace. The monks were anxious to find a place to found their monastery. The people of Mineiros were feeling the threat of not having a priest-in-residence. The people were predominantly Catholic; the majority were immigrants from the neighboring state to the east - Minas Gerais. This Holy Spirit Parish was accustomed to have a priest in residence since its beginning in 1913. With the possibility of three priests living in Mineiros the hearts of many were moved. This day marked the founding of Saint Joseph Priory. Father Matthias was officially made pastor; and Fathers Otho and Stephen, Assistant Pastors. The small parish house became their monastery for the next two years. On March 21, 1964 the present monastic building of St. Joseph Priory was inaugurated.

In September that same year, newly elected Abbot of St. Benedict´s Abbey, Thomas Hartman, OSB, chose two recently ordained monks to join the monks in Mineiros. Father Ralph Koehler, 33 years old, and Herbert Hermes, 29 years old, travelled to Brazil by ship, arriving in Rio de Janeiro October 4, 1962.

To be continued….