1. Triumph of the Holy Cross
    September 14, 2015
    Very Rev. Denis Robinson, OSB

    Today we celebrate a very significant and an ancient feast.

    Today it is tempting to spend some time weaving an eloquent yarn about the triumphant discovery of the Holy Cross by Saint Helen

    It is tempting to speak about the relic of the True Cross making its ways across the scarred crusader battlefields of Holy Lands spurring on to victory the bedraggled armies of Christendom.  It is tempting

    It is tempting to try and find in our mind’s eye the golden reliquary of the True Cross, displayed in procession in the streets of Rome and taken to edge of the Jewish Ghetto as the sign of condemnation and victory. It is tempting

    It is tempting to imagine the tears and shouts of triumph that have accompanied that fragmented wood as it has traversed cathedrals and tents and huts and homes through the years. It is tempting to think of these things on this very significant and ancient feast.

    All of it is tempting, but I will not do it.

    Today as we celebrate this significant and ancient feast

    It might be useful to bring out the arsenal of readings, John 3, 16, God so loved the world, and he did. 
    It might be useful

    It might be useful to recount the great hymn of the Church of Philippi as St. Paul does in the second chapter of his letter and to hear in those familiar strophes the hopes of generations, the regrets of sinners. It might be useful

    It might be useful to remember today the beginnings of the Church’s calendar for our Eastern Rite brothers and sisters, a year that begins and ends with the cross of Christ rising above the clouded landscape of strife and warfare. It might be useful.

    It might be useful, but I will not do it.

    Instead, go on a little journey with me if you will, a little trip back in time.

    Let’s imagine that we are sitting today in a little clapboard church, the New Chapel Freewill Baptist Church nestled into a red clay hill in rural Tennessee.

    Go with me there to a sweltering Sunday morning in July 1969 where a mighty mountain of a man is preaching about redemption and where the fires of hell he is so eloquently evoking seem very real to the old ladies furiously waving their funeral home fans and their husbands, trying to be stoical are looking to get at a just right angle to feel the effects of that waving.

    Go with me to the front pew of that Christ-drenched place of worship where a Christ-besotted little boy of six is sitting with his parents. He is fat and bald and dressed in a little blue suit. He is wearing oversized spectacles the shape and thickness of Coke bottles. He has no front teeth.  His rapture at the preacher’s words is compounded by the fact that the old man is his grandfather.

    The sermon is winding to a close after an hour and a half. They have sung many songs thus far, his grandmother, just steps away from him banging away at an old upright piano.

    So far they have been leaning on the everlasting arms.

    Softly and tenderly Jesus has been calling

    They have received blessed assurance that Jesus was theirs

    They have intoned the doxology while solemnly dropping their money into the gold plate.

    Now it is time for the invitation,

    This is the time of conversion. This is a time of making decisions, a time for listening to the voice of God’s spirit speaking on your heart, a time when many of their co-religionists would drag out that perineal Baptist favorite, Just As I Am.

    But not the old man. He always preferred another song, equally familiar, equally stirring. The Old Rugged Cross.

    And so the song began, his grandmother in top form, the hoarse voices of the worshipers knowing this was the moment of truth.
    On a hill far away stood an old rugged cross, The emblem of suff’ring and shame;
    And there in the New Chapel the little boy felt that shame, that suffering.

    He felt it for the first time flush over him with awesome recognition.

    He knew at once and intimately the landscape of that hill with its cross outlined in the blood-drenched sky and he knew, perhaps deeply for the first time, the man who suffered there and who he was, that he was not a usual type person, but someone else, God himself on a hill far away.
    And I love that old cross where the Dearest and Best For a world of lost sinners was slain.
    Standing there on the front row the little boy knew about the dying of Jesus and he understood what it meant because he read, or at least looked at the pictures in his Sunday School book, but today, that dying made his face flush, a blush completely unrelated to the heat of the day. It was the heat of passion, the fire of the passion warming him from the crown of his bald head to the soles of his saddle-oxford-ed feet.

    And he in that knowing he knew something else. He knew he had to move though he knew he was too young. His grandfather was calling the sinners forward to repent and he wanted to repent, he had an irrepressible desire to repent.

    It was the triumph of the cross in his childish mind. He had to walk the aisle and so he stepped out in faith. He didn’t have far to go as the strains of that old song continued to grind forward like the locomotive engine of fate.
    So I’ll cherish the old rugged cross, Till my trophies at last I lay down;
    He was only six years old but he knew what his trophies were and where they must be laid down, laid at the altar, laid at the foot of that cross. He knew the trophies of petty little sins. He knew the trophies of childish lies. He knew their contours and outlines well. And here was the invitation.

    It was only a few steps from the front row, but it was steps away from his mother and father, steps away from all that was familiar and comfortable, steps that took that pudgy, bespectacled six-year-old from childhood to the windswept hill of Calvary.

    It was only a few steps, but steps that tripped over the bodies of those crusaders of old lying on the killing fields of history.

    It was only a few steps but steps that crossed the many ghettos of this world’s desire to categorize and constrain

    It was only a few steps but in those steps was all of humanity’s triumph and tragedy.

    It was only a few steps before he collapsed in the arms of his old grandfather, reaching out, like God almighty to catch him.

    And in that embrace he heard at last the triumph of the cross in the last strains of that old hymn
    I will cling to the old rugged cross, And exchange it someday for a crown.
    He heard it again today before the hot wind of memory blew in a different direction.

    Brothers and sisters, that crown is the triumph of the cross, that triumph is our only reason to live. 


  2. Opening Conference for the Seminary Formation Year – 2016
    Very Rev. Denis Robinson, OSB
    August 30, 2016

    At the risk of redundancy, I would like to return for a moment this evening to our text from today’s Mass, Matthew, chapter 16. It is one of the most familiar passage to us and one that runs a respected historical trajectory through our Church.
    Who do people say that I am? Who do you say that I am?
    It is an important question for us, a question that really stands at the heart of formation, no matter how we perceive that gracious event here at Saint Meinrad. It is an essential question that Christians must answer, and answer well if they are to navigate the complexities of discipleship and to see in the context of discipleship a fullness of life, a life lived in Christ and for Christ.
    Who do people say that I am?
    Peter answers correctly when he offers the miscellaneous opinions of the crowds, and miscellaneous opinions they are indeed. John the Baptist, or Elijah or Jeremiah or one of the prophets. Placing Jesus squarely within the prophetic tradition was an honest reply. By expectant Jews, Jesus could easily be placed in that context. People might well say that and offer know real challenge to the theological perspectives of Israel.

    Likewise, it is an honorable reply to a question that in Jesus’ context might have also been answered as;

    A sinner, or the Son of Beelzebub, or a charlatan. Certainly we know that from the standpoint of his co-religionists, Jesus also stood shamed in this light as well.
    Who do people say that I am?
    It is an interesting question, but the one Jesus really wishes to get to is the second:
    Who do you say that I am?
    Here we have a different persective and one which is going to cost the disciples something. The crowds may say this positive thing or offer this negative opinion, but what do you say, you who have known me and followed me for this long time?

    It is probably a good thing that Peter spoke up: You are the Christ, the Son of the living God. It is, of course, the right answer as I tried to intimate this morning. It is an easy thing to say for Peter and the others who have witnessed first hand the ministry of Jesus, a ministry of healing, reconciliation, miracles. The disciples knew, at some level, that Jesus was not just one of the Jewish prophets. They knew, at a deeper level, that he was not a demon or a charlatan. Even the disciples, however, could not have known, did not know what Jesus being the anointed one meant, not fully.

    But they would know it. They would know it in their following Jesus. They would understand it in their witnessing the passion and death of Jesus. They would appreciate it in the resurrection and ascension of Jesus, but those things were yet to come and thus, Peter’s confession is an act of faith, perhaps it will always be an act of faith.

    The scripture for us today offers another challenge, perhaps one that is more threatening because it transcends the theoretical and exegetical and touches on the core of this community and our life together.

    And here, what do we believe?

    Who do people say that Jesus is?

    Here, the response may be quite varied. He is the Prince of Peace, but does that peace mean contentment or does it mean a kind of flaccid warfare waged in the hearts of disciples who may have become immured in their own necessitated values and directives.

    He is the Lord of Lords, but does it imply a tepid and absentee lordship over a feudal holding that no one really wants?

    I wonder: Who do seminarians say that Jesus is? Do they say that he is master of their destiny, do they hold fast to him as their sure anchor in a sea of difficulty ,pain and doubt? Do they see in the blood-stained face of Jesus a model for their future ministry, or do they see him merely as the covenant sealer of their own world view? Is Jesus just a glorified democrat or republican? Is he the landlord that oversees a vocation that no one, least of all its possessor, takes seriously?

    Who do you say that Jesus is?

    And what about our faculty members?  Who do faculty members say that Jesus is?

    Is he the font of all knowledge? Is he the personal savior and Lord of our teachers? Do they profess his name and their commitment to him as their only source of pride? Or are they locked in their own ideologies and can only worship a god of their own fashioning? Do they teach the living Christ, a person with whom they are on intimate terms, or are they merely engaged with the Baals of their own worldview.

    And what about our co-workers? Who do our co-workers say that Jesus is?

    Is he the reason that they continue to work here, to devote their lives here, to get small wages here? Is Jesus palpable for them as one who is expressed in every interaction they have in this place? Are they evangelists of God’s love and true co-workers in the vineyard of the Lord, or are they merely workers, partially edified and partially scandalized by the example of Christ presented to them in us?

    And how about the monks? Certainly the monks cannot escape. Who do the monks say that Jesus is?

    On our best days we show the true love of Christ beating in hearts filled with hospitality and love and on our worst days we can be grumpy old men snapping at people and hard to get along with.

    And the rector? Surely he cannot escape either

    I know what I am, at least I think I do. I can be kind, I want to be loving, I think of myself as fair, but every once in a while, the rector will show a little barb in his so-called wit, a little acid in the treacle and for that I am very sorry. I can assure of this about myself, no one is more likely to occasionally say something stupid, and no one, I hope is more likely to lay awake at night worrying about it.

    And then of course there is Jesus second question to Saint Peter: Who do you say that I am?
    You are the Christ, the Son of the Living God.
    Again the correct answer but one what even Peter himself had a difficult time living up to.

    My point with all of this is that we have many images of Jesus that haunt these halls, and perhaps more significantly haunt our lives.

    Our success in life comes from an ability to navigate our lives both as disciples and as emerging disciples, as men and women who have overwhelming gifts and as men and women who can occasionally be overwhelmed by our challenges. There are two persons in most of us, what we want and what we are and they will find harmony only in Christ.
    Who do people say that I am?
    I am a woman of Christ. I am a man of Christ. I am a follower of Christ.

    The renewal of this commitment daily, sometimes many times in the course of the day is our key to success in a place like this. It is our key to success generally as well.

    And so brothers and sisters, I am challenging you, I am challenging myself to this:

    Let us in this formation year resolve

    To be more like Christ the good shepherd who leads the sheep self-lessly and with love

    To be more like Christ the high priest, whose priesthood is also to share the victimhood of the Lamb

    To be more like Christ who came among us as one who serves and not to be served, that we might put aside our prurient needs and step into the pure light of love

    To be more like Christ as one who sacrifices but finds in the sacrifice the true meaning of life

    To be more like Christ  who loved and honored and ultimately forgave an idiot like Peter, a good indication that our own idiocy will not ultimately be our undoing.

    And if we can strive with courage and fortitude after these goals let us hope for a world in which the answer to Jesus’ question becomes clear.

    Who do people say that you are: They say you’re a Christian, and that is all they and we need to know.

    Image Source


  3. Opening Mass for First Semester
    Very Rev. Denis Robinson, OSB
    August 29, 2016
    Upon this rock I will build my church, and the gates of netherworld will not prevail against it.
    Brothers and sisters as we gather for this opening of a new formation year, we remember, as we do every year, the dedication of this chapel. This celebration offers the beautiful image of a space consecrated for service to the Lord and a beautiful understanding of our destiny, our promise that we too are consecrated for service. Like this chapel, all of us in our particular vocations are set apart for service.

    And it is fitting today that we should have before us this pivotal passage from the Gospel of Saint Matthew, the call of Saint Peter, the consecration for service of one who was destined, in his very weakness, to lead the Church and to accept a call from Jesus to engage the Master’s message

    However, it is easy for us to dismiss this passage from today’s Gospel as a fluke. After all Saint Peter’s future was not without compromise.

    We know that in the very next section of the Gospel, Jesus calls Peter, “Satan” a stumbling block to his message.

    We know that in the future Peter will deny the Lord three times in the heat of the passion, a denial that will cause him bitter regret.

    We know that Peter’s confession at the end of Saint John’s Gospel, his reconciliation likewise is not without compromise. We are told Peter’s feelings were hurt because Jesus asked him a third time if he loved him, a question that seemed apropos to the man who denied he even knew his Lord.

    Peter was a messy person. He was a braggart. He was a weak man.

    And that’s fine because he presided and presides over a messy Church, a sometimes braggart Church, an often weak Church.

    We wish that we could express the pristine quality of the Church, a perfect institution without compromise to its fabric, without stain to its reputation.

    But truly we live in a Church often smeared with controversy, with scandal, financial scandals, sexual scandals, power scandals.

    We hope that the future of our Church, a future that lies certainly in the hands of the Lord, but also in human hands, our hands, will find a more sacred path, a more sanctified way through the world, will be for others what it truly must be, a beacon of hope in an ever-darkening landscape, the landscape of the human condition

    But really we know that we are also full of contradictions, each of us, in our lives we know that tension that compromise of Peter that hears one minute the call of Jesus and in the next puts conditions on accepting that call, conditions of our own reckoning, our own construction.

    We aspire to heights of achievement, to academic success, spiritual success, pastoral success, we want to be good, and true, and kind, we really do

    But actually we find ourselves forever visited by ghosts who haunt the back rooms of our lives, ghosts with names like doubt, despair, indifference, the PAST.

    And we might give in, we might despair until, unless we realize in one shocking moment of insight and revelation that this is the faith we celebrate

    It is messy faith, a faith impinged with the barbs of imperfection, like little shells in the scrambled eggs.

    It is a human faith, divine certainly but also very human, built upon the faulty towers of our dreams and hopes, hopes and dreams that sometimes line up like soldiers on the divine battleground, but sometimes falter because they are the dreams and hopes that we wish to see, like Peter, rather than the hopes of Christ, the dreams of the savior.

    Ours is a faith infused with the quality of divinity but parading itself across the meadows of this world in borrowed uniforms, glad rags.

    Who are you? Who am I?

    We are flawed, but striving for perfection

    We are exhausted but searching for rejuvenation

    We are mediocre but always aspiring to that arête, that excellence which stands at the heart of the Church’s mission, a mission founded on the confession of Saint Peter, a mission renewed daily in this chapel, renewed today.

    We are celebrating today the renewal of this chapel, but it is also our own renewal.

    Listen again to the words of Saint Paul to the Corinthians:
    Brothers and sisters, you are God’s building and no one can lay a foundation other than the one that is here, namely Jesus Christ.
    And so we are hoping, loving, giving, desiring, fulfilling AND stumbling, faltering, cowering, but always in Christ.
    Do you not know that you are the temple of God and that the Spirit of God dwells in you?
    This is the solid faith, the petrine faith we celebrate here in this community and upon this rock I will build my church, and the gates of netherworld will not prevail against it.

    This is the faith of our mother and fathers, those men and women who conquered bravely in the eschatological battle

    This is the faith of that countless multitude of saints; unsung, unnamed that have gone before us living lives of fortitude, of strength in the Gospel of Jesus

    This is the faith of sinners and cowards who yearn for better lives, better days, more holiness, more gratitude

    This is the faith of seminarians who know their weakness and their failures and are able to build upon the rock of those weaknesses and failures a solid understanding not only of who they are but who they must become to serve the weak, the fallowness of those yet-unseen vineyards that will comprise their fertile, evangelical fields.
    Upon this rock I will build my church, and the gates of netherworld will not prevail against it.
    Brothers and sisters we are drawn here to this hill to celebrate the faith of Peter, not in observance alone but in participation, to push ourselves, to challenge ourselves to greater heights of love, greater breadth of service, greater depth of learning

    Drawn here to this place to understand what God has in store for each of us, a plan that outshines the feeble offerings of a world inundated in self-loathing that masquerades as self-love.

    Drawn here to appreciate that the entirety of our lives, our futures, for generations to come depends upon our ability to answer a call that emanates daily from this chapel, from this altar upon which is presented that Sacrament we worship and adore.

    It is the cry of those oppressed for justice

    It is the plea of those deprived for life

    It is the appeal of those in need, those suffering, those multitudes of which we are of their number, who yearn for dignity, for bread, for hope

    Drawn here and standing on the promises of God, my brothers and sisters we pray:
    Upon this rock I will build my church, and the gates of netherworld will not prevail against it.
    How could those gates prevail?

    Today as we remember the consecration of this house we might pause to ask:

    How will my house be built?

    How will my edifice be constructed?

    Will we build houses of gentleness, love and compassion?

    Will we build temples of God’s grace, mercy and forgiveness?

    In Christ alone can this question and all of the questions of the world be answered.

    Brothers and sisters, Peter was the rock, but we are also the rock; Peter was the firm foundation upon which the hope of the world is built, the hope of our lives is constructed. And we are also that firm foundation, resting today on the confidence we have in this place, dedicated to God’s service, a place for people dedicated to God’s service.

    That is a sure hope.
    Upon this rock I will build my church, and the gates of netherworld will not prevail against it.
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Fr. Denis Robinson, OSB
Fr. Denis Robinson, OSB
Fr. Denis Robinson, OSB

Fr. Denis Robinson, OSB, is president-rector of Saint Meinrad School of Theology in St. Meinrad, IN. A Benedictine monk, he is also an assistant professor of systematic theology. A Mississippi native, Fr. Denis attended Saint Meinrad College and School of Theology, earning a bachelor's degree in philosophy in 1989 and a Master of Divinity in 1993. From 1993-97, he was parochial vicar for the Cathedral of the Immaculate Conception in Memphis, TN. He joined the Saint Meinrad monastery in August 1997. Fr. Denis also attended the Catholic University of Louvain, Belgium, where he received a master’s degree in theology in 2002, a licentiate in sacred theology in 2003, and doctorates in sacred theology and philosophy in 2007.

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