1 ED ITOR Is PAG E It's the Monday after Pentecost, and Pentecost texts and melodies are still swirling about in my mind and heai.t. This year I had occasion to ponder over sorre of the Targurn texts fran which Saint Luke apparently cribbed part of 1he material he used in shaping up his account of the first Pentecost in the Acts of the Apostles. Targums are fascinating things.Early Jewish camtunities apparently had as much difficulty in grasping biblical Hebrew as rcodem Catholic congregations have in following a Latin liturgy. So the ancient Hebrew sacred texts were turned into Aramaic, though not usually with a view to providing a literal translation of the original; for the Aramaic text was m:>re of a paraphrase amd adaptation than a literal translation -sanething midway between a translation and a ccmrentary. This made it possible for the fellow responsible for the Targurn to highlight certain points of detail whose theological resonance might othei:wise go unperceived . Often it was a matter of interpolating only one or two words. A case in point is Saint Luke 's description of the first Pentecost. The Fathers and nost contemporary exegetes are pretty well agreed that Saint Luke of set purpose presents the climactic event as the inauguration of the New Covenant, and as the pranulgation of the New Law. For many tails, his point of reference is, of course, the inauguration of the First Covenant, and the pranulgation of the Old Law at Sinai; so it's not ticularly surprising that much of the vocabulary of Acts 2 is found in dus 19. But a few important details are to be found, not in the simple, straightfm:ward text of Exodus 19, but in the interpolated version found in sane of the Ta.rgums . For instance: "When the day of Pentecost had cane, they
were all gethser in one place." Camentators tell us that the stress on the "one place" isn't so much a geographical detail, as a theological reality, pressing in a subtle way the profound unity of the follc:Mers of Christ as they were gathered in prayer, awaiting the caning of the Promise.The one-place' theme isn't all that explicit in the Hebrew text of Exodus; but it certainly is in the Targuns. So also with the expression "All
the Holy Rule of Saint Benedict, as well as various other schemata for the distribution of the psalms (over a or two-week period), cal adaptations of tre sung elements of the Office, the possibility of celebrating the Little Hours and Cclrq?line outside choir• • • The point 'Which at that tine seemed to me to be rather delicate, as reganis ration with the Benedictines, was the choice of schemata for the bution of the psalms . Which schena.ta were going to be proposed? It could be feared that the operative criteria governing our ONil choice W)uld be irreducibly different fran those adopted by the Benedictines. A NEW srAGE OF DEVELOPMENT This problen was going to be clarified during the ting held at Sant" Anselm:> (Rane) , on Deceni:>er 13 and 14 , 1972 . The Benedictine Abbot Primate, tf!e Presidents of the Liturgy carrnissions of the two Cistercian Orders, and Dern Henry .Ashwortll, Secretacy of the Litu:rgy Comnission of the Benedictine Confederation, took part in the meeting. The point under cussion was the possibility of reaching an agreerrent as regards the general lines of an effective inter-Order collaboration for questions touching on the Office. So as to avoid remaining at a merely theoretical level, we tried to draft a project which. would lend itself to future discussion. 'Ihe general line of this project was the following: There were to be: Different examples or "specinens" of the Office based on the various psalm-distribution schemata. There was to be no question of simple charts of the various ta, such as had previously been circulated, but rather of sarething m:>re ample -sanething which w::>uld indicate antiphons, psalm-titles, versicles, etc., as well as the essential structure of the Hours (intrcxluction, hyrm • • •)• At the same time, the texts of the hynms, readings and psalms W)Uld not be transcribed; only the proper ences would be given . So this would resemble sanething along the lines of the Ordo Cantus Missae recently pranulgated by the Holy See. week dis- lo-
was indicated in the letter fran the Sacred Congregation for Divine W::>rship, July 8, 1971. We could, of course, make special mention of the fact that the various schemata al:ready in use in our m:masteries b e f o r e the approval granted by the lbly See to the proposed project, can still be retained so long as they remain within the its of a two-week pericxl. Praenotanda would give the basic principles for the celebration of the Divine Office, and would shCM hCM the various specinens of the Office appended to the project could be :i.mplenented. The Praenotanda-draft drawn up last December was used as the basis for further revision, and will be published. in the new redaction in the next issue of Liturgy. But, as of nCM , it might be useful to make the follCMing observations. a-. OUr point of reference remains the Holy Rule of Saint Benedict, though we also allCM for adaptations based on a certain degree of pluralism: evidently, the need for adaptation is felt variously in various quarters. We did not wish to propose a simple choice between the Institutio generaU.s Liturgiae Horarum C = IGIJI ) and the Holy Rule, for the following reasons: aa..,.. For monks , the two docun:ents are of unequal weight: the Rule, with its fourteen centuries of tradition, remains our basic legislation; while the IGIH is a document which enters into considerable details in matters which will doubtless evolve, and which are rather relative to the current situation of our CMl1 day. bb- There can be no question of the outright adoption of the IGIH. Indeed, the letter fran the Sacred Congregation, dated July 8, 1971, expresses it clearly: "Simply to align yourselves on the prayer of the clergy with the pastoral ministry, such as is to be found in the Liturgia Horapµm , would deprive the spirituality of the
On the one hand, the replies -which have been reprcxluced here as objectively as possible . . make it possible to grasp f ran real life the manner in which this or that rite is celebrated by the cx:mnunities as a whole, and the way all this is experienced by the Ironks or nuns who celebrate these rites. Note, f or instance, the special interest of the replies given to Questions 22 and 31-though it is important to situate these particular questions within the cx:mtext of the whole report. This or that detail, which appears to be unimportant, can take on considerable importance when viewed in its proper oontext. On the other hand, the replies are often follCMed by a HRef lection" cx::ming either f ran the camrunities themselves or f ran our Fonnation" Subcamri.ssion (and our own ref lection represent no more than our own personal ideas!) . It might well be that such "Ref lections" will serve as the occasion for your own deeper, more personal ref lection. It should also be noted that the occasionally quite personal tone of same of the ref lections is an indication that the replies were made by a single member of the ccmnunity, or else by a small group. Nevertheless , we f eel that the overall impression is one of a serious objectivi ty.. We hope , then, th.at this report will help our brothers and sisters to celebrate t,:he Paschal Mystery even rrpre fruitfully in 1974 . For our part, our Subccmni.ssion hopes to use this report by asking carpetent persons to help us to perceive, by means of the replies and the nore or less explicit questions raised, the main dynamic ideas and the points which. call for further study. May the Lord draw us all into the dynamism of his Paschal Mystery! f r. Paul HOOIX sr. Jeanine EUYGH f r. Placide VERNET
ABBREVIATIONS Monasteries of Monks Monasteries of Nuns AC = Acey AI = Aiguebelle Kr = Atlas BF = Bellefontaine BR = Bricquebec er = c1teaux ro = Danbes ME = Melleray MO = NE = Nei es OR = Orval PO = ro = Rochefort SC = Scounmnt SE = Sept-Fons TA = Tami TI = Tirnadeuc TR = Trappe BE =·Belval ro = Bonneval CA = Cabanoule CH = Charnbarand CL = Clairefontaine FI = Fille-Dieu GA = Gardes GR = IG = Igny JO = (la) Joie ( e!ac) IA = Laval PA = (la) Paix (a Chimay) SO = Soleilmont UB = Ubexy I. L E N T "lent readies the faithful for celebrating the Paschal Mystery •••" Constitution on the Sacred Liturgy, n.109 CUESTION 1 What celebration do you have to mark the beginning of lent? 1.The Liturgy for the :imposition of ashes All mention this, with one exception. At least 18 have integrated this into the Mass (as in the Missal).
2 have retained the traditional Cistercian rite (00 and GA.). 11 1IEI1tion the hanily. ... The fonnula for imposing the ashes is adapted by the abbot according to tl1e individual m:mk receiving the ashes: invitation to conversion (newcaners}, fidelity to onets VCMS and to one's baptisnal pn:mises (AC). Individuals are free to participate in the rite barefoot (BF) .
Reflection - "When we studied the questionnaire, we realized that this is a point which calls for further reflection on our part" (GR). - Renew and make :rrore evident the ecclesial nature of penance (cf. BF} . - On the whole, concern for a greater effort at the personal and the a:mnunity level is clear. - Re-read nn.109-110 of the Constitution on the Liturgy, and the stolic Constitution "Paenitani.ni.11 • Along these lines, special tion should be given the "bowl-of-rice" neals at OR; or the day exercise at TI: Every Thursday evening in Lent, a celebration of brotherly love: A reading based on an appropriate theme . (unity, pardon, ronversion•••)• Silence. A facultative self-accusation of faults against charity. A litanrprayer based on the the.me of charity. Washing of the feet in silence. "God is IDve, O Father" sung as the ooncluding chant. This weekly rite reminds us of the exigencies of oonversion, and orientates us tcwards the Great Mandatum of Holy Thursday. II. P A L M S U N D A Y (or PASSION SUNDAY) C(JESTICN 4 Where does the ccmmunity gather (before the procession)? Evei:ywhere there is a special roncem to have a really living procession. Special account has to be taken of local circumstances: the arrangerrent of the buildings, the question of the cloister (for nuns)• • • There is no practical solution which holds good for all carrnunities. 1. 1-bnks In chapter(6}; in the cloister (2); in an entrance hall (l);
1.M:>nks: 11 The Cross is in the cloister (5)• The Cross is at the entrance to the church (5). Nuns: The Cross is in the cloister for the :rrost pa.rt. 2.Chants "Ave,. Rex nester": in I.atin (4}; in French (7). ''Gloria, laus" : in Lat.in(3); French (6)• .,.. Other chants -especially hymns. 3• ·'(;estures, actions These accarpany the chants: kneeling, profound bows , prostration "on the knuckles" -11 as a sign of our worship, our love, our gratitude" (BF) . - As regards the veneration of the Crucifix: Special lighting; decorated with flcMers; aca:xrpanied by lights. The Cross cones to meet the procession (CH}. The brethren leave their branches at the foot of the Cross after it has been placed bet.ween the altar and the asserrt>led faithful (CI). B- As a s;iml2le procession to church? 1. Monks : 7 Nuns; 5 Various interpretations Walking with the Lord. Walking with Christ, who is entering in triumfii into the lbly City. Follc:Ming the Lord as he goes tc:Mards Jerusalem and his Passion; participation in the Paschal Mystery . Entrx into church 3 cx:rmrunities have a station. 2 concrete examples: The carmunity gathers in chapter; the nuns are holding the branches; procession through the cloister, with the Cross leading; station at the back of the church, rather than at the entrance from the cloister, so as to allCM the visiting faithful to participate; processional entrance chant; the · ce.lebrant enters the presbytery
The procession leaves fran the chapter roan, with the Cross leading; procession through the cloister; station before the Cross, but only after entering the church (to allcM the participation of the guests) (NE) • As regards the fonn referred to above, under Question 6-A, it would be useful to read: s.Marsili, o.s.B., "La procession des stitution historique ou reystere?", in Asserrblees du Seigneur, 1 sie, 7, pp.7-20; C. Waddell, o.c.s.o., "A Note on the Cross in the Palm Sunday Procession," in Liturgy o.c.s.o., 2/2(.August 1967), pp .20-24. QUESTION 7 How is the Passion perfonned? (structure, chant) Monks Read: 15 corrmunities Sung: 3. Number of readers or singers: 1 (1 nonastery) 2 (1) 3 (10) 4 (1) 2.Nuns Read: 9 Number and gender of readers: 3 male readers (8) 5 female readers (1) In several nonasteries, the readers are drawn fran arrong the chaplains, the nuns, and laymen.. Gestures and actions The reading or the chant.in:} has intercalated acclamations (6). Prostration at the mcrnent when Christ's death is announced. (8) • Reflection 1.The Passion is read nore often than sung. 2.A number of oorrmunities of nuns use nuns arrong the but: "This experiment seemed to be unsuccessful; too theatrical" (IG).
26 ·. QUESTIOO 10 Does the f ootwashing of the brethren take place a- durin9 the Mass? b- or outside Mass? and if so, when? a- During the Mass: Monks (11) ; nuns (3) • 1. Who washes the f eet? The abbot and an assistant; the abbess (GA, CA) ; the abbess and a sister (CH) , etc. . • 2. Whose feet are washed? 6 of the brethren and 6 guests; the non-ooncelebrants; 6 priests , 6 monks , and 6 laymen; the brethren and those of the retreatants who are willing; sane of the sisters and sane children; 12 sisters, etc. When and hav? Af ter the hanily (TR, PO, BF , SE , AI, GA, CA) . Before the hanily (OR) . After the gospel, but in silence (TI) . - As a t substitute" for the hanily (CH) . b- outside M..ass: Monks (7); nuns (11). Where? In chapter or in the cloister. How? ·- As traditionally d:me in times past , immediately bef ore the M..ass (CI and NE stress the link between this Mandatum and the M..ass) ; and the gospel Jn 13, 1-15 is f irst read (CI , LA). Ref lection When we recall that our lord f irst of all washed the feet of his disciples before explaining what he had done , we can appreciate the intention of those ccrrmunities where the f ootwashing imnediately follavs the reading of the gospel, before the hanily -whether at Mass or in chapter -as a sort of "hanily acted out". Along these lines, one would do well to read the proposals made. by the Liturgy CcmTiission at the Viaceli Meeting. The reply to the following question will thrav light on the reading of Jn 13 - 17. QUESTION 11 ·Do ·you read the Gospel acoording to Saint J ohn , i.e. , the Farewell Disoourse? If so, when? Monks : Yes (17 out of 18) ; nuns: Yes (unanilrous) .
QUESTION 21 For the Good Friday af tenioon celebration, do you have any sIZcial '£9lJI'ls 'OJ:it:qrgical ression meant to make the celebration more alive and recollected? In general, there seems to be nothing particular other than an ef fort - -· to put to good use the traditional elanents, and to live this tion in an ahnosphere of recollection. I3odily participation - Insistence on various prostrations . Several monasteries have f ied what seemed to them to have been excessive; but others , which had abandoned such. prostrations , have now restored them . .... "We want to get a deeper appreciation of the traditional postures and gestures it ( CH) • Recollection A number of rronasteries point out the importance of having a calm terrpo of celebration: -''The f act that we take our time has made the Of f ice more alive" (SE) . -"We ITD.lch appreciate the recollection of this celebration , provided that the rhythm of celebration is not hurried" (AI ) • -"Just a wo:rd of simple advice: keep the celebration recollected!" (PO) -"Periods of silence throughout the celebration. " (IG) • })..... Insistence on sooriety: -"An extremely sober fonn of liturgical expression • • • " {GA}. -"We pref er to maintain a simple, sober rite reduced to its essen- tials, and carried out with dignity" (ID}. -''The liturgy is suf f iciently expressive of itself " (GR) • -"The liturgy is enough" (NE} . -"Suppression of useless :rrovement and comings and goings . • • "(QI}. -''Suppression of so many manifestations of unity such as can never be carried out in practice as a united group" (CL} . QUESTION 22 What eneral impression does this celebration oonvey? Does it ra i'se any: . f ! i culies? I n 51eneral Monks : f avorable impression (12} :rrore or less important reserves (4) Nuns : favorable impression (13} Not a discordant note!
Ref lection It is clear that the "Midnight Mass" is celebrated. It might be good to question one about the reasons behind this celebration. QJEsrroN 27 Where and hCM do yru celebrate the Liof Light? WHERE? M:>nks; outside, at the church entry or elsewhere: 15 (2 , if weather so pennits; othel'.Wise, inside} ; in the cloister (2) "for lack of a better place" (NE and ID); in the church (CI) because of the arrangerrent of the buildings. Nuns; several places lend thanselves well to this celebration - the church, the cloister, the chapter roan, the cloister garth, or just simply "outside" . HCW? The f ire a "big fire": 6 (BF , AI , M), TI, GA, BE} "quite important": 1 (SE) "a sort of camp f ire": 2 (OR, BE) "rather joyful, living": 1 Arrong the nonasteries which, because of the arrangerrent of the locale, light the f ire in church , 2 (CI , UB} have no dilf iculty in getting a f ine blaze which f lares up and dies davn alm::>st imrediately. Preparation of the Candle .... None of tre replies have anything clear on this point. The Procession As regards the organization, no striking details. Acclamation chants: while eve:ryone is lighting his candle (CI) ; the three-fold "Christ is light! " (BR) . Several nonasteries of nuns note the participation of the guests (for instance / BE and 'W . Celebration by candle li ght "Exsultet" only: at least six m:masteries; during the whole celebration (ME) .
on in chapter?" } [This is a carry-over fran fo:rrrer days•] """ After the solemn proclamation by means of the "Exsultet", the seoond proclarration in chapter can understandably be suppressed.
enough psalnody and :rroverrent.Once again, it's our Brother Body who has little to do in the intellectual liturgy" (CI). "We 're used to chanting Vigils ever:y day. Sharing in the singing of two groups of four psalms is :rrore intense, and the time allotted to ing to the word is :rrore reduced. So the avalanche of seven readings - responsorial psalms """ prayers, plus an epistle was felt as heavy and sleep-inducing. This is why we preferred to have only four readings; the irrpression is then one of Da.lance and lightness' <MEI •
58 Ranaxks bJ7 a m:mk: The joy we experience and live at depth in the litw:gical tion spreads afterwards and comnunicates itself fran brother to brother in the day t.o day enoounters, exchanges. • Joy shines and radiates of itself when it is received and welcaned in prayer in carm:m . The whole camrunity atm:>sphere is transfonned..The carmunity cares alive during the tine the liturgy is celebrated; and the hallOOily of the liturgy spreads its music over the entire year; but this is true in a special way during the Paschal Triduum . The paschal rhythm is deed the rllythm which governs the intra-divine relations and the human ones . If this was an :important period for us, it was because the oc:mmunity had prepared itself, and is prepared. 'Ranarks by a nun: These celebrations were experienced by the ccmnunity by our undertaking to start out on the path of conversion and to travel along the way of charity, the expression of which can take on so many different fonns. These celebrations constitute an important pericx:l because they 're a leaven of unity. They're an invitation to deepen our knooledge of Christ in the mystery of his death and life; a call to our carmunal sion, to a "passing" or transitus which we always have to be making. These celebrations have th.is to contribute:they make us experience Christ as the center and the fullness of God this contribution is co-extensive with the dimensions of the the individual, the canrmmity, and the entire Church. Trans., Gethsemani Abbey Paul Ha.JIX Jeanine HUYGH Placide VERNE!'
A Session Devoted to the DisaipZine of the Body 73 to be disrovered and used in our proper handling of the body, in the proper invot.vement of our whole being in what we are and in what we do. Alongside the course directed by Mrs. and Miss Peerlxx:rn, Fr. Besnard, O.P., gave a series of conferences·- ....,...., unfortunately, all too brief -on sane aspects of zen neditation. we 're deeply gratef ul to the "general staf f '' which directed the 'l'Olu:nay session. So, our days at Tournay were well f illed, and passed much too quickly. In order the better to grasp the meaning of this workshop, it might be better to let one of the merrbers of the session have the f loor -Fr. Jaa:;iues Garros, a priest f ran the diocese of Bordeaux. He presented our progranrce to his l in the follcw.i.ng words , which are easy enough to transpose in tenns of monastic life. WHAT 'S IT ALL ABOOT? Life at the present time situated us all in a balance which is diff icult to -maintain. We 're solicited right and lef t by rtant, m:unerous engagerrents and activities. There a danger that our f amily life and our private lif e are going to be sacrif iced. We have to lead an extremaly acb.".ve life, always on the go , always volved in a noisy setting: little by little, our life of prayer is going to beoc:me non-existent. Finally, it ''s our deepest equilibrium as human beings which is at stake, and the very quality of our 'Whole life• . • and of our cxmnittments. Now, the thing which makes a man strong and solid enough to oonf ront all situations in such a way that he can discern therein the essential and orientate his choice accordingly -this is his INERIOR UNITY. In general, our education , and, in particular , our religious formation , have in no way prepared us to BUIID THIS UNITY. The body an the one hand, and the soul on the other were cultivated either by sports or by a rather
teen Benedictines (arcong whan there was quite a ex>ntingent fran Toumay) • 'lb end, two ·J.ast words. The f irst is a thank-you addressed to the ex>nmunity of Tournay and to its abbot, for having made possible this meeting which, for ten days , oroupied the guest , two woi:k roans, • • • and a good number of the rronks of the Al:bey. The last word is ireant to dispel a possible illusion. In the few pages of a report such as this one, it ''s inp:::>ssihle to give any kind of a real idea of the CX>UrSe which I 've tried to described. It 's sanething one ply has to e:x:pe!'ienae.Moreover, it 's an experience in which one has to agree to becane personally in v o 1v e d. • • Trans., Gethsemani Abbey Cl t de OOURK>Nl' Bellefontaine February, 1973
A COMMUNITr CHALLENGED Br THE CHURCH REFLECTIONS BY A BISHOP INIRCIXJCTICN '!be question raiserl by the above title of this article calls for a good deal of :reflection if wet re to cnre to grips with it in such a way as to avoid apprax:Unations, confusion, and ambiguity. 'lhis is wlqr' want to devote the f irst section of this paper to a study of a f61V prel.iminazy questions. PARI' ONE: PRELIMINARY QUESTIONS 1 WHICH M:>NASTIC cn.MJNITY ARE WE DISOJSS!l\G? We have to distinguish an e s s e n t i a 1 def inition of the nmastic cx:mmmity, such a.S we f ind it, for instance, in the Rule of saint Benedict, fran the m u l t i p 1e h i s t o r i c f o r m s taken on by nonastic camunities throughout the course of history. The f irst is stable, and underlies the second. These multiple historic forms, on the contrary, evolve, and this is desirable, since it makes possible an adaptation of these cormn.mities to the changing cnnditions of tine and place. a-. The m:mastic c:amrunity is f irst of all canposerl of m o n k s. That nnich is obvious. The monk is a man who has chosen to serve God alone, and by the whole of his life, whatever might be his day to day activity in the oonc:rete. "The roonk is the :religious sine aildito. . . He 's a man who is oonsecrated to God • • • This particular consecration to God will be pressed by means of visible signs: withdrawal f inn the world, love for solitude and silence, repose in God. And above all devotion for the word of God, for the Gospels and for tne psalros: psalms chanted in public, and oeaselesJ1ruminated in private. A great attraction for interior prayer and for what tl'le early nonks soon called, at an early date, ''perpetual ,, 1 pr '' -a teim borrowed fran the New Testament.
Monastic Liturgy in Process 95 structure, etc.- were left to the creativity of the individual munities. It was a huge, and one might say, traumatic challange! For carmunities who actually sang the hours,it would have been absurd to merely translate the old office into English. And once the music and the texts are altered, why not the structure? like all organic systems, liturgy follavs the laws of cybernetics, so that to alter one aspect changes the chemistJ:y of the whole organism. It all had to grCM together. Fran this point on, the story is written in the pages of loose-leaf sheets of paper, discarded choir books, painful struggles and beautiful efforts of individual ccmnunities to develop a liturgy especially suited to e monks living there. The great variety of results is proof of its being a successful venture. Each monastery in the ccuntJ:y has, little by little, through a process of trial and error, developed its avn way of living the liturgical day, and one of the irrpOrtant discoveries has been that it is not so much the liturgical forms that have developed as the prolonged, prayerful and sanetines painful effort reaching for a true and indigenous liturgy that has been the reward. One gravs, not by finding so nn.ich as by reaching. There is no doubt that the monastic liturgies actually being used in Arrerican monasteries are far fran ideal either for that hruse or for the liturgy at large. There is no hiding the fact that the monks themselves are the most anxious to do better,but what is going foreward is strong and alive. Nav the "period of e:xperimentation" is caning to an end and, at least in the mind of Rare, the t.:i.roe has care to put the clamp on once again. The monks themselves have been invited to participate in the thing. The liturgical carmissions of the monastic orders concerned have been infonned that they should get together and cane up with a
ATI'ENDANCE The Ii turgy spreads a loose net over the whole day fran 3:30 a.m. to retiring at 8:00 p.m. It may care as a smprise to learn that all the monks are not at all the hours. In fact, cnly a f6N of the 75 men want to be depended upon to be present at all the hours of the day, every day. And sane clearly
it directly before the eucharist each morning. The nature of our day made this table and unfortunate. We have resisted the tendency to amalgamate lauds with the eucharist on a daily basis, since this, in fact, amounts to a suppression of lauds. On occasion we do not hesitate to do this by way of
Monastia Liturgy in Poaess 103 When you are talking about a serious attempt to sing a major liturgical hour day after day, the restrained fonnality of the structure and the traces of a transcendent music still have sanething to say. If anyone else is interested in this vecy Christian activity of praying the liturgy of the hours, he might do well not to exclude the possibility of Gregorian type rrrusic ccnpletely fran his horizons. Change is accepted, and because it is accepted there is no need to pushfor it or rush the thing along at a hectic pace. This was necessru:y in the beginning precisely because it was the beginning and there was nothing but blank pages staring at us and a Loi Cadre to work on. No.v that the plant is in the ground and the roots are taking hold, it is a question of cultivation. Things that grcM slCMly generally grcM well and grew large and have nourishing fruit. Robert MJRHAUS St.Joseph 's Abbey