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By: Dr. Amanda Staggenborg

In a polarized world, the concept of “togetherness” is frequently discussed and at times, intensely debated. The “why” often conflicts with the “how.” At 51���ϲ����� and Seminary, togetherness is more than merely a concept or discussion point but a way of life. From September 29 to October 3, Christian scholars from around the world gathered to think with “the mind of Christ,” (citing 1 Corinthians 2:16) sharing scholarly work that engages spiritual reflections for practical application. Faculty from Mount Angel Seminary joined with scholars from leading institutions, including Duke University, Boston College, Providence College, The Catholic University of America, the University of Exeter, and several others, to reflect on “Trinitarian Ontology,” exploring the centrality of the Eucharist and the Trinity as the source and form/shape of the Synodal Church, in an effort to enrich scholarly discussion but also applied in everyday life. The week-long workshop featured a Mass and remarks from Cardinal Mario Grech, Secretary General of the General Secretariat of the Synod at the Vatican, who participated in all of the Workshop’s discussions.

Created by Abbot Jeremy, Abbot of 51���ϲ����� and Chancellor of Mount Angel Seminary, in discussions with Cardinal Grech and Monsignor Piero Coda, Secretary General of the International Theological Commission for the Vatican, the Workshop focused on five focal points: the Mystical Identity of the Church as communion, the decisive mystagogical significance of Christian initiation, the formation of the synodal Church in light of the Eucharist and Trinity, the practice of conversation in the Spirit, and the sacramental efficacy for the evangelization of the synodal Church. Enriching discussions and reflections about morality, symbolism, literature, and other topics offered the basis for reflection among the invited group, representing different theological disciplines. Each session began with a short theological contribution from one of the participants followed by a period of prayerful silence, allowing the participants to listen and think deeply before sharing their reflections on the topic.

“What’s in the middle is the Holy Spirit,” shared Abbot Jeremy, reflecting and quoting the third chapter of the Rule of St. Benedict guiding the spirit of the gathering. He stated that for this reason, 51���ϲ����� and Seminary is the perfect space for deep, varied conversation:

“As often as anything important is to be done in the monastery, the abbot shall call the whole community together and himself explain what the business is; and after hearing the advice of the brothers, let him ponder it and follow what he judges the wiser course. The reason why we have said all should be called for counsel is that the Lord often reveals what is better to the younger. The brothers, for their part, are to express their opinions with all humility and not presume to defend their own views obstinately …. In the monastery no one is to follow his own heart’s desire.”

Holly Taylor Coolman from Providence College, expressed her enthusiasm for the Workshop, stating that “there is consistent interest in making sense of connections.”

Joy surrounded the conversations, with several stating how uplifted they were to participate in such a creative, rich model, necessary for current society. In lives rooted in the guidance of Christ’s teachings, one contributor proclaimed the originality of the event, categorizing the Workshop as a “cross between a retreat and academic conference.”

At the beginning of the Fellowship of Scholars, Cardinal Grech expressed his gratitude to 51���ϲ����� and Seminary for “having chosen to dedicate this International Seminar to the theme of synodality in the life and vision of the Church,” calling this initiative both “precious and indeed necessary in the current phase of implementation of the 2021–2024 Synodal Process.” At the beginning of Mass for the Solemnity of the Archangels, 51���ϲ�����’s patronal feast day and the first day of the Fellowship of Scholars, he described the Abbey as a true “spiritual oasis.” At the conclusion of the week, he shared his experience at the Abbey that, “the monks have so much to share, both from their reading and their own experiences. It is a place of beauty and beauty is a way that leads to God and it’s also a place of silence. Nowadays, we lack silence. But in silence, we can listen, really hear what the Spirit is trying to convey.”

The Fellowship of Scholars, gathered in the Holy Spirit, is a prophetic sign to the Church and the world of God bringing together unity in diversity for the proclamation of the Gospel. As Cardinal Grech shared in his opening remarks, “the Church is the Temple of the Holy Spirit in which all those anointed by the Spirit at Baptism (and Confirmation) are enlightened by the Spirit of truth in order to contribute to the faithful reception of the Gospel in the various contexts of ongoing world history.”

As many currently feel a shifting of values, moral integrity and intellectual curiosity around the world, Christian scholars at 51���ϲ����� and Seminary display, through their rich conversations and dedication to synodality, that the timeless example of Christ continues to guide and shape our lives.

Additional photos from the Fellowship of Scholars are available on .

Eucharist and Trinity as Source and Form of the Synodal Church: Communion, Participation, Mission

(SAINT BENEDICT, Ore.)- The Mount Angel Institute at 51���ϲ����� and Mount Angel Seminary are hosting a unique theological and ecclesial gathering titled “Eucharist and Trinity as Source and Form of the Synodal Church: Communion, Participation, Mission.” The Workshop is being held this week from September 29 to October 3, 2025, gathering Seminary faculty and theologians from around the world.

The Workshop addresses the Eucharistic and Trinitarian dimensions of Christian life as the source and shape of the Church’s synodal identity and mission.

“We are so honored that Cardinal Grech and Msgr. Piero Coda wanted to hold this workshop at 51���ϲ����� and Seminary, and we feel, by the grace of God, that we are ready to host such a gathering,” stated Abbot Jeremy.  “For more than 30 years our Seminary faculty has been working on these very themes, and we have in place a theological curriculum that systematically connects the parts of the Eucharistic celebration to the various themes that are studied in the theological academy.  In this light, Trinity and Synodality appear as central themes of what all Catholics encounter in any celebration of the Eucharist.  This workshop shares our faculty’s experience with other theologians from around the world, and through Cardinal Grech we have a direct channel to share our findings throughout the Universal Church.”

The Workshop’s objectives include contributing to the broader Synodal Process of the Catholic Church, expanding upon the first and second sessions of the 16^th Ordinary General Assembly of the Synod of Bishops in 2023-2024, establishing continued theological reflection on synodality.

Program Highlights

The Workshop features daily Mass, communal prayers with Mount Angel’s monastic community and academic sessions involving short theological contributions followed by group dialogue. Theological contributions from Mount Angel Seminary faculty include:

• Eucharist, Trinity and Communion Ecclesiology with Shawn Keough, PhD
• Eucharist, Trinity and Life in Christ with Liam de Los Reyes, PhD
• Eucharist, Trinity and Mystagogy with Anna Petrin, PhD
• Eucharist, Trinity and Christian Humanism with Ted Papa, PhD
• Eucharist, Trinity and the Arts with Katie Jo LaRiviere, PhD
• Eucharist, Trinity and Tradition with Justin Coyle, PhD
• Eucharist, Trinity and Synodality with Abbot Jeremy Driscoll, OSB, STD

Following each theological contribution is a period of prayerful silence, allowing the participants to listen to the Holy Spirit and reflect on what they heard and received. The dialogue that follows consists in sharing the fruits of this prayerful reflection to discern the movements and inspirations of the Holy Spirit.

*Full daily schedule available upon request

The Workshop also welcomes Cardinal Mario Grech, Secretary General of the General Secretariat of the Synod from the Vatican. Now that the Church is in the implementation phase of the Synod, Cardinal Grech has expressed the importance of having “synodal experiences, to experience the conversation in the Spirit that has made our communities grow so much.” His presence and participation at the Fellowship of Scholars highlights the significance of this theological workshop and its methodology for the universal Church.  While he is at Mount Angel, the Cardinal is also holding a session with all the seminarians of Mount Angel Seminary.  The workshop also welcomes Msgr. Piero Coda, the head of the Vatican’s International Theological Commission.

Please direct media inquiries to Dr. Amanda Staggenborg, Director of Communications and Engagement, at amanda.staggenborg@mtangel.edu.

Additional photos from the Fellowship of Scholars are available on .

About 51���ϲ�����

51���ϲ�����, a Benedictine monastic community founded in 1882, is dedicated to a life of prayer, work, pastoral ministry, hospitality and education. Mount Angel Seminary, the largest seminary in the West, forms men for the Roman Catholic priesthood. The Abbey Foundation of Oregon supports the monastic community’s mission of service to the Church.

51���ϲ����� Brings Annual Benefit Back to the City After Six Years at the Abbey

(SAINT BENEDICT, Ore.) — 51���ϲ����� and Seminary, today announced that the Seminary Benefit Dinner, held on the Abbey Hilltop virtually and in person since Covid, will return to the city of Portland. The dinner will be held at the Hilton Portland Downtown on November 8, 2025.

“The Seminary Benefit Dinner has always been about sharing the life of the seminarians at Mount Angel Seminary with our generous benefactors,” stated Abbot Jeremy Driscoll, OSB, chancellor of the Seminary. “We love to bring you to Mount Angel where you can see it live, but we also want to arrange a large gathering of Catholics all at once in the heart of downtown Portland to bring the Seminary community to you. We had to stop this during Covid. Now we are glad to come back to display Catholic strength supporting the formation of priests for many dioceses in the Western States.”

The Seminary Benefit Dinner, established in 2004, supports Mount Angel seminarians and raises awareness of Mount Angel’s monastic community, which has operated the Seminary since 1889. This annual event draws nearly 1,000 attendees from the many dioceses we serve throughout the Western States, Hawaii, Alaska, and beyond, uniting to raise funds to support the education and formation of seminarians and the Seminary’s priestly formation programs.

“The return of the Seminary Benefit Dinner to Portland after six years is a tremendous affirmation of the deep ties between Mount Angel Seminary and this community,” said Mount Angel Seminary president-rector Father Jeff Eirvin. “This event not only celebrates our shared commitment to the formation of future priests, but also honors the enduring support the Archdiocese of Portland has so generously provided.”

For more information, including ticket and hotel information, please visit mountangelabbey.org/sbd.

Please direct media inquiries to Dr. Amanda Staggenborg, Director of Communications and Engagement, at amanda.staggenborg@mtangel.edu.

About 51���ϲ�����

51���ϲ�����, a Benedictine monastic community founded in 1882, is dedicated to a life of prayer, work, pastoral ministry, hospitality and education. Mount Angel Seminary, the largest seminary in the West, forms men for the Roman Catholic priesthood. The Abbey Foundation of Oregon supports the monastic community’s mission of service to the Church.

Bishop Kevin Vann, Bishop of the Diocese of Orange, celebrated his 20th anniversary of episcopal ordination with Abbot Jeremy Driscoll, OSB, and the monks of 51���ϲ����� on July 13, 2025, with Mass in the Abbey church. He was the principal celebrant and homilist for the Mass, giving thanks to God and to the monks of Mount Angel for the support and friendship they have offered him as Bishop of Orange.

Born in 1951 in Springfield, Illinois, Bishop Vann is the oldest of six children. In 1974, he earned a Bachelor of Science degree in Medical Technology from Millikin University in Decatur, Illinois. After working for a few years in medical technology, he entered the seminary in 1976, first at Immaculate Conception Seminary in Springfield and then Kenrick Seminary in St. Louis, Missouri. On May 30, 1981, Father Vann was ordained a priest for the Diocese of Springfield. He was sent to study Canon Law at the Pontifical University of St. Thomas Aquinas (the Angelicum), where he met and befriended then-Father Robert Prevost, the future Pope Leo XIV. Father Vann earned his doctorate in Canon Law in 1985.

In the Diocese of Springfield, Father Vann served as parochial vicar, administrator, pastor, judicial vicar, and dean in various assignments. On May 17, 2005, Pope Benedict XVI named Father Vann as coadjutor bishop of the Diocese of Fort Worth, Texas, to help Bishop Joseph Delaney, who was ill. Bishop Delaney passed away on July 12, 2005, the day before Father Vann’s episcopal ordination. Bishop Vann was ordained as scheduled on July 13, 2005, with Archbishop José Gomez as consecrator and Archbishop Raymond Burke and Bishop George Lucas as co-consecrators. After serving in the Diocese of Fort Worth for seven and a half years, Pope Benedict XVI appointed Bishop Vann as Bishop of the Diocese of Orange on September 21, 2012.

In his homily at Mount Angel for his 20th anniversary, Bishop Vann spoke about the Benedictine influence in his life from his seminary days forward. Addressing the monks, he said, “Most importantly, with all of you, as an oblate … I have found stability and family.” Bishop Vann made his final oblation as a Benedictine oblate of 51���ϲ����� on July 26, 2024. He expressed his gratitude for the monks’ primary apostolate, Mount Angel Seminary, saying: “I am grateful, above all, to experience your solid formation and care for our seminarians, which is a blessing in a time when the number of our candidates is increasing significantly, and I’m grateful that we send you this year the ones we have.” Bishop Vann himself is an alumnus of Mount Angel Seminary, having earned his Doctor of Ministry on May 11, 2024.

As they prayed in the Prayer of the Faithful for the Mass, the monks of Mount Angel continue to offer prayers in joyful thanksgiving for Bishop Vann’s two decades of episcopal ministry, “that the Lord who anointed him to shepherd his people may continue to pour upon him the gifts of wisdom, courage, and pastoral charity.”

—Ethan Alano

“I’m sorry, I have to ask, what are you?” This question, posed to four of us monks wearing habits in the Salem Hospital elevator while visiting a sick confrere, reminded me how distinct religious clothing is. Not simply long black robes, hoods, and sandals, however, monastic clothing is an external sign of an ongoing interior conversion. While the initial reasons for some decisions made about monastic clothing have become obscure as the centuries have passed, the larger themes of unity and self-sacrifice have endured. St. Benedict devotes just one brief section to “the clothing and the footwear of the brothers,” chapter 55 of the Rule, but, like the rest of the Rule, much can be gleaned by a closer reading of this section.

The balance and discretion characteristic of St. Benedict is particularly evident when he writes, “The clothing distributed to the brothers should vary according to the local conditions and climate because more is needed in cold regions and less in warmer. This is left to the abbot’s discretion” (RB 55:1-3). With Benedictine monasteries currently established on the six major continents, this provision shows great foresight by someone writing in 6th century Italy. The garments St. Benedict lists for monks in this chapter are a tunic, cowl, scapular, shoes, and sandals; he prescribes monks to have two of these “to provide for laundering and night wear” (RB 55:10). Monks today wear these same garments.

Monks receive different articles of the habit as they progress through formation at Mount Angel. Postulants entering the monastery receive a belt and a tunic. The belt is traditionally associated with the virtue of chastity and girding one’s loins. In continuing to the novitiate, monks are invested with the scapular, which is blessed by the abbot in a short rite preceding Vespers. Monks making their simple vows after completing the novitiate receive a hooded scapular. Monastic hoods are often raised while praying or reading Scripture, but also during the funeral procession of a monk. After simple vows, monks making their solemn profession receive the cuculla, a traditional choir robe typically worn on Sundays and solemnities. There is no distinctively clerical part of the habit today; solemnly professed priests and brothers at Mount Angel wear the same habit.

As clothing trends change rapidly in society, there is a certain timeless quality to monastic garb. The black color of the tunic and scapular is a reminder that the monk has died to the world and that he now lives a life hidden in Christ (Colossians 3:3). The tunic may not have had particular significance when St. Benedict prescribed its use, but likely was commonly worn during his lifetime. The scapular, a rectangular piece of cloth that resembles a cape and apron, was a work garment that helped keep the tunic clean for liturgical use. Today, however, monks engaged in manual labor remove their habit and wear contemporary work clothing to keep their tunic and scapular clean. St. Benedict says that monks should have both shoes and sandals (RB 55:6). Presumably shoes would be worn for manual labor and in the colder winter months. Both shoes and sandals are worn by modern monks, with an emphasis on simplicity.

The Benedictine habit is simple, devoid of the ubiquitous branding seen today. St. Benedict writes that, “Monks must not complain about the color or coarseness of all these articles, but use what is available in the vicinity at a reasonable cost. However, the abbot ought to be concerned about the measurements of these garments that they not be too short but fitted to the wearers” (RB 55:7-8). Mount Angel monks are fitted for their habits before beginning as postulants and are mended as needed. In a world frequently focused on customization and individual taste, monks inherit the habit, rather than designing their own. Seeing habit-wearing monks reminds Abbey visitors that they, and the larger world, are being prayed for constantly. It also reminds the monks that “nothing is to be preferred to the work of God” (RB 43:3) and that “[our] way of acting should be different from the world’s way; the love of Christ must come before all else” (RB 4:20-21). The habited monk is “putting on the Lord Jesus Christ” (Romans 13:14) and must pray that his thoughts and deeds are in accord with the will of God.

—Br. Alexander Delsman

Many monastic words and titles are uncommon. When the intentionarius begins describing the horarium (even my word processor is saying the word is spelled incorrectly), one unfamiliar with the terminology might feel the need for a translator. Here are a few words used in the monastery and their meanings:

• Bona Opera – The “good work” or Lenten practice chosen by a monk, including a book to be read, that is given to the abbot for his blessing before the beginning of Lent.
• Confrere – A fellow member of the monastic community, a brother.
• Chapter Room – Where the solemnly professed monks meet to discuss the business of the Abbey and vote on proposals for the Abbey.
• Customary – A book that details the customs, practices, and procedures of the monastery. One example at Mount Angel is tucking one’s napkin into the scapular during meals.
• Custos Domus – Literally “the keeper or custodian of the house,” the custos domus is the monk who trains other monks for household chores and helps ensure the monastery is clean.
• Grand silence – The complete silence observed in the monastery from the conclusion of Compline in the evening until breakfast.
• Hebdomidarian – A rotating weekly role, this monk leads prayers and reads the short readings at the Divine Office.
• Horarium – The daily schedule of prayer and work that monks live.
• Infirmarian – The monk who takes care of the brothers who are temporarily sick or chronically ill, including helping monks recovering from surgeries and ailments.
• Intentionarius – The monk who coordinates the Mass intentions, which are made for both the living and the deceased.
• Martyrology – The listing of the saints who were martyred on each day of the year. This is read at the conclusion of dinner and includes where they were killed, what year, and sometimes the circumstances of their death.
• Necrology – The lives of the monks of Mount Angel, read every other year at the conclusion of dinner. Necrology entries frequently mention the schooling, work assignments, hobbies, circumstances of death, and dispositions of the deceased brethren.
• Refectory – Where the monks eat in silence, listening to the reading of Scripture and an edifying book of the abbot’s choosing.
• Reliquarian – The monk who serves as custodian of the monastery’s relics, maintaining their documentation and presenting them to the faithful.
• Scullery – The area connected to the refectory where dishes and utensils are stored. This is where the weekly table servers prepare the food to be served to their brothers.
• Statio – The ordered lining up of monks in the monastery to process into the church, providing a valuable time of recollection for the monastic community. This is done daily for Vespers at Mount Angel and also for anticipated Vigils and Lauds on Sundays.
• Triforium – The area on the second floor of the Abbey church above the choir stalls. Infirm monks can continue to pray the Divine Office with their confreres from the triforium.

—Br. Alexander Delsman

On Saturday, June 28^th, the feast of the Immaculate Heart of Mary, Father Anselm Flores, OSB, a monk of 51���ϲ�����, was ordained to the priesthood during the Mass of Ordination in the Abbey church, surrounded by his brother monks, concelebrating priests, his family and friends, and friends and employees of the Abbey and Seminary. Archbishop Alexander K. Sample, of the Archdiocese of Portland in Oregon, was the principal celebrant and ordaining prelate, and Abbot Jeremy Driscoll, OSB, was the principal concelebrant.

In his homily, Archbishop Sample spoke directly to then Br. Anselm and affirmed that Jesus had chosen him to be a priest out of “pure love … He wants you to abide in him, to live in his love.” The archbishop reflected on the relationship between the ministerial ordained priesthood and Christ’s presence in the Church and how the two cannot be separated.  “It is the priest who stands at the altar in the person of Christ, the High Priest, offering the eternal sacrifice of our salvation, making present the Paschal Mystery in the offering of the Body and Blood of Christ,” said Archbishop Sample. In a word of encouragement, the archbishop reflected on the way that Christ chooses weak and sinful men to make himself present, none of whom are truly worthy to exercise the office of Christ’s priesthood. “But Christ loves us anyway,” he said. “And when we fail, when we fail him, he is always there in his merciful love … He continues to give himself up for us.”

Following the homily, then Br. Anselm made the priestly promises before the archbishop and then prostrated himself between the choir stalls during the chanting of the Litany of Saints. After the laying on of hands and the prayer of ordination, now Fr. Anselm was vested with the priestly stole and chasuble with assistance from Abbot Jeremy. Archbishop Sample anointed Fr. Anselm’s hands with the sacred chrism, so that the newly ordained priest “may sanctify the Christian people and offer sacrifice to God.” Members of Fr. Anselm’s family presented the bread and his chalice with wine to Archbishop Sample, who gave them to Fr. Anselm and exhorted him to “imitate what you will celebrate, and conform your life to the mystery of the Lord’s Cross.”

After concelebrating the Eucharist for the first time with Archbishop Sample, Abbot Jeremy, and his brother priests, Fr. Anselm distributed Holy Communion to the faithful, sharing the first fruits of his priestly ministry through the Real Presence of Christ in the Eucharist. At the conclusion of the ordination liturgy, Fr. Anselm offered his first priestly blessing to Archbishop Sample and Abbot Jeremy, who both kissed his hands out of reverence for the gift of Christ’s priesthood in him.

On Sunday, June 29^th, the Solemnity of Saints Peter and Paul, Fr. Anselm celebrated his first Mass of Thanksgiving in the Abbey church. During his homily, he reflected on “the mystery of the repentance of Peter and Paul,” something that all Christians can imitate. “The glory of Peter and Paul is not founded on their feats or labors, but on their glory-making repentance and trust in the one who forgives,” said Fr. Anselm.  “It was precisely through their great failures that they were brought into the incomparably greater love that Jesus has for each and every one of us sinners, no matter how great or terrible our falls.”

Please pray for Fr. Anselm as he begins his priestly ministry among his brother monks and in the larger community. May God who has begun the good work in him bring it to fulfillment.

Click to view more photos from Fr. Anselm’s priestly ordination.

—Ethan Alano

On Saturday, May 24^th, Br. Matthew Sislow, OSB, received the Sacrament of Holy Orders as a transitional deacon during Mass in the Abbey church. The monks of 51���ϲ����� welcomed Archbishop Alexander K. Sample, Archbishop of the Archdiocese of Portland in Oregon, as the principal celebrant and ordaining prelate.

The Scripture readings chosen for the Mass highlighted the significance of being called by God for service to him and his people: “Before you were born, I dedicated you” (Jeremiah 1:5) … “Live in a manner worthy of the call you have received” (Ephesians 4:1) … “It was not you who chose me, but I who chose you” (John 15:16). This theme of calling reverberated throughout the liturgy, emphasizing that Br. Matthew receiving sacred ordination was a response to God’s initial call.

In his homily, Archbishop Sample preached on the three-fold ministry of service that the deacon exercises: of the word, of the altar, and of charity. But he also added that the deacon is at the service of unity in the Body of Christ, drawing upon the themes of St. Paul’s Letter to the Ephesians proclaimed in the Liturgy of the Word. “You, Br. Matthew, as a deacon, here in your community, are also called to be a servant of that unity, to serve your brothers in community, to be that bond of peace that brings about greater unity among your community,” said Archbishop Sample.

After making the promises of the diaconate and prostrating himself during the Litany of Supplication, Br. Matthew approached the Archbishop and received the laying on of hands. Following the prayer of ordination, Br. Anselm Flores, OSB, himself a transitional deacon who will be ordained a priest on June 28^th, helped vest Br. Matthew with the stole and dalmatic, the liturgical vestments of the deacon. During the offertory, Br. Matthew’s parents brought forward the gifts of bread and wine, signifying the offering of their son in service to Christ and his Church.

Please pray for Br. Matthew as he begins this ministry of service as an icon of Christ the Servant in his monastic community and the Church.

Click to view more photos from Br. Matthew’s diaconate ordination.

—Ethan Alano

“Is that white smoke?” I asked Br. Gabriel Brands, OSB, as we watched the “chimney stream” from Vatican News in the monastery’s recreation room. I entered shortly after Mass to see if smoke, white or black, was billowing out from the chimney set atop the Sistine Chapel. There was not much excitement for the first few minutes. But quickly, three birds settled atop the roof and began captivating both local and international attention. Moments later, the white smoke began to pour out of the chimney, and we knew that the College of Cardinals had elected the next Holy Father and successor of St. Peter. Abbot Jeremy Driscoll, OSB, was one of the first monks to join us as he received a phone call from Fr. Israel Sanchez, OSB, a Mount Angel monk studying in Rome and standing in St. Peter’s Square, sharing that a new pope had been elected.

Monks began filing into the recreation room as we shared in the energy and excitement of those present in Rome. Archbishop Richard Smith, the archbishop-designate for the Archdiocese of Vancouver in Canada, was also one of the first to watch the coverage with the monks. He was making his pre-installation retreat in the monastery and mentioned that he was present in St. Peter’s Square for the last papal election in 2013. The interlude between the white smoke and the announcement of the new pope lasted about 40 minutes, but it felt much longer with the eagerness to hear who will be guiding the Church next as the “servant of the servants of God.” The joy present in St. Peter’s Square was palpable, and monks noted how international and young those present were. Some monks, myself included, tried to ascertain which country’s flags were being waved by the faithful in Rome.

At long last, Cardinal Mamberti made his way out on the loggia to announce the new Holy Father. The name Prevost was said, and monks began confirming with one another that they heard it correctly. We began to realize that the first American pope had just been elected. Some monks began searching for more information about Cardinal Prevost online while others began thinking back to Pope Leo XIII and what his papacy meant for the Church and the world at the dawn of the 20th century. Both Abbot Jeremy and Archbishop Smith have met Pope Leo XIV and had encouraging words to describe their interactions. As we listened to Pope Leo’s first address, Abbot Jeremy translated his opening words in Italian for the monks. The word “pace” or “peace” was used many times during his initial address. We realized that Fr. Michael Shrum, OSB, would be the first priest in the monastery to say Pope Leo’s name in the Eucharistic Prayer at the conventual Mass the following day. As the address concluded, we received the blessing of Pope Leo XIV and returned to various places across the Hilltop with a spirit of joy and thanksgiving to almighty God for the 267th Vicar of Christ.

—Br. Alexander Delsman

Abbot Jeremy, confreres, family and friends of Fr. Nathan, and the seminary community to which he was so devoted to over the years.

“For He wounds, but He also binds up; He strikes, but His hands heal.” (Job 5:18)

You will recall that on Gaudete Sunday last year, Abbot Jeremy, Br. Claude, and Fr. Nathan celebrated their Golden Jubilee of Monastic Profession. During the Eucharist, each renewed the vows of stability, obedience, and fidelity to the monastic way of life—vows they first made on September 8, 1974.

In reflecting on his life and vocation at that time, Fr. Nathan spoke of growing up in a devout Catholic household in eastern Washington, within the Diocese of Spokane. He shared how the example of his mother’s prayerful life and steadfast devotion to the Church, who along with the Dominican Sisters of St. Joseph, who staffed the local hospital, and the School Sisters of Notre Dame, who taught at the Catholic grade school, left a profound and lasting impression on him during his formative years.

After graduating from primary school, he enrolled in the diocesan high school seminary, Mater Cleri. It was there that he met Dan Lane, the future Br. Claude, and the two became close friends, united by their youthful spirit and shared love for the arts. Following their time at Mater Cleri, Fr. Nathan attended Gonzaga University for two years.

While at Gonzaga, the Jesuits invited several students to visit their Novitiate in Sheridan, Oregon. Fr. Nathan recalled that as the group was preparing to return to Spokane, several of the Jesuit novices suggested they stop at the Abbey on their way back. Fr. Nathan later reflected that it was almost by accident that he came to know of Mount Angel. We, however, know that in God’s designs, there are no accidents.

“For He wounds, but He also binds up; He strikes, but His hands heal.” (Job 18)

Looking back, Fr. Nathan recalled that as the car slowly wound its way up the main drive, he was captivated by the natural beauty: the towering old-growth timbers obscuring the sun, the lush green vegetation, the birds in flight, the squirrels darting about, the tall uncut wild grasses on either side of the road, the Stations of the Cross, the Grotto of the Virgin, the ordered pattern of the cemetery, and, finally, coming to the crown of the hill, the church and the surrounding red-tile roofed buildings. The beauty of the landscape, the valley below, the snow-capped peaks in the distance—the peace and presence of God, he said, was tangible.

At Vespers, he recalled being mesmerized by the monks in choir, their chant, and the graceful unity of their movements during the “Glory Be…” He spoke of that moment as one heavy with the palpable beauty of the divine presence. In the words of Pope Benedict XVI: “The encounter with beauty is a moment of truth. Through it, we come to know the ultimate beauty, which is God Himself.”

Fr. Nathan concluded his reflections, by saying, “In that instant, it felt as though I had found the answer to the course my life would take.”

“For He wounds, but He also binds up; He strikes, but His hands heal.” (Job 5:18)

In the slow ascent up the hill, Fr. Nathan’s attention would surely have been drawn to what lay directly ahead. Yet, his peripheral vision would have naturally caught glimpses of the Stations of the Cross to the right. Little could he have imagined that, in the years to come, as a monk, the manifold ways he would experience the weight of the Cross, and be propelled to tread the Via Dolorosa.

St. Gregory of Nyssa teaches, God, in His goodness, does not reveal the fullness of His divine plan all at once. He knows such a revelation would overwhelm us and would drive us away in fear. Instead, He unveils His will gradually, according to our capacity to bear it.

“For He wounds, but He also binds up; He strikes, but His hands heal.” (Job 5:18)

Following his ordination to the priesthood in the spring of 1988, Father Nathan was assigned several responsibilities within the monastery: Postulant Master, Socius to the Novice Master, and Master of Ceremonies. He also was elected to serve on the Senior Council. During this time, the 51���ϲ����� Formation Council was established. He helped articulate protocols for accepting candidates, along with other formation policies.

For the next fifteen years, his assignments focused on the seminary apostolate. He served as the seminary’s public relations officer, as formation director, as vice-rector, and as seminary administrator during an interregnum between Rectors. Additionally, he took on the role of curator for the abbey’s art collection.

Father Nathan’s deep love for the seminary apostolate led him to see the need to strengthen the seminary’s identity, to foster a familial spirit among the faculty, and to enhance the academic and formation programs. His inspiration led to the establishment of the Lumen Gentium award in 1988, marking the hundredth anniversary of the Seminary’s founding. This recognizes those individuals who have made significant contributions to the Church’s pastoral mission and who have exemplified the calling of being a ‘Light for the Nations’ through their lives and work.

He also promoted the Seminary Annunciation Dinner, during which faculty and seminarians are recognized for their achievements over the year. In 2000, he reinstituted the seminary awards medal, which was originally established in the 1889-1890 school year but which had not been given for many years.

Later, as Abbot, he would establish the Seminary Benefit Dinner, which was held at the Convention Center in Portland, to support the seminary’s financial needs. This annual dinner became a major fundraiser for Mount Angel Seminary.

Father Nathan’s dedication to seminary formation was recognized in 2001 when he was invited by the Chair of the U.S. Bishops’ Committee on Priestly Formation to serve on the drafting committee for the fifth edition of the Program of Priestly Formation.

In the summer of 2001, the monastic community called upon him to serve as its tenth Abbot. As abbot, he led the community through a pivotal time. As the spiritual father of the community, motivated by his deep love of the monastic life he sought to guide the monks in achieving their professed purpose—seeking Christ above all.

Throughout all this, he continued his own education. In 2002, he was awarded a Doctorate in Educational Leadership from the University of Dayton. His thesis was titled, Four President Rectors of Mount Angel Seminary: A Story of Educational Leadership, 1972-1990.

As chief steward of the abbey’s temporal goods, he led the effort in 2002 to establish the Abbey Foundation of Oregon. The Foundation brought together individuals with professional expertise to oversee the management of the abbey’s temporal assets while fostering the community’s Benedictine mission in service to the Church in Western Oregon and beyond.

In his administration as Chancellor, he worked closely with the seminary administration and faculty, fostering a strong relationship between the seminary and the monastery to ensure the school was infused with the Benedictine charism. And he sought to strengthen the ties between the seminary and the dioceses associated with it. His efforts helped position Mount Angel Seminary as a recognized institution for priestly formation in the region. He also sought to ensure its governance and administration complied with the Code of Canon Law, the Program of Priestly Formation, and the agencies providing academic accreditation.

In this light, he established the Board of Directors in 2005. This board oversees the seminary’s mission, goals, programs, growth, and annual budget. At the same time, the Board of Members was established, with oversight responsibility for the seminary’s mission, its leadership, its financial assets, and the nomination of the President-Rector.

Abbot Nathan recognized the need to improve facilities for the seminary’s academic and spiritual programs. Under his guidance, the Annunciation building was completed in 2006.

He also oversaw the construction of “Tower of the Visitation” in 2007. This fulfilled a long-standing dream of the monastic community. The tower’s eight bells ring out over the hilltop.

Under Abbot Nathan, the monastery like the larger Catholic Church had to address issues related to past abuse of minors by abbey personnel. Having to address these matters early in his administration took a substantial psychological and physical toll on him. In compliance with ecclesiastical requirements, he established the Office of Child Protection and affiliated the abbey and seminary with Praesidium Inc., an external organization dedicated to promoting a safe environment for minors and vulnerable individuals.

After resigning from the office of abbot in 2009, Father Nathan was appointed pastor of St. Agatha’s Parish in Portland, where he served as a beloved pastor until 2018. Upon returning to the monastery, health challenges prevented him from engaging in active life within the monastic community. Nonetheless, he accepted several roles, including curator of the abbey’s art collection, the chair of the Arts and Environment Committee, the custodian of the abbey museum, and the abbey archivist.

His leadership and administrative burdens were now behind him. The instituting of new programs and initiatives were completed. The responsibility of planning renovations and new construction projects was over.

The ceaseless pressures that once defined his monastic life were no longer present. What was left in their wake was an unfamiliar quiet. What had once been a constant flurry of tasks and obligations gave way to an expanse of time—time that, though long awaited, now became a double-edged sword. The pace and activity of years gone by had perhaps masked the deeper reflections that time had long stored away.

Now, with distractions gone, he found himself confronting not only the accomplishments and blessings of his years, but perhaps also the deeper demands of the vow of conversatio morum. Now there was time to reflect upon the imperfections, the missed opportunities for change and growth, and the missteps that had been had left behind. As it is for anyone, age, poor health, and loneliness amplify the wounds that are left unaddressed. Time, once a friendly companion, now became a mirror—that reflected both the light and shadow of his journey, inclining him to ruminate on all that had been, and all that had not been.

Sometimes God wounds us by allowing us to come face to face with our interior wounds, so we may seek His help, rely on Him, ask for forgiveness for our sins, make reparation, and take responsibility for our actions. In this way, Father Nathan’s later years became a time of deep spiritual reckoning, where silence and stillness became an opportunity for God’s grace—a time to heal the wounds of the past, both seen and unseen.

“For He wounds, but He also binds up; He strikes, but His hands heal.” (Job 5:18)

Pope St. Gregory the Great in Moralia on Job, interprets the suffering of Job and applies it to the Christian understanding of suffering. In Book 5, Gregory reflects on the nature of divine discipline and healing. “The trials which the righteous endure are for their purification, not for their destruction. Though God allows suffering to befall His people, it is not because He delights in their afflictions, but because He wishes to lead them to greater strength, to heal their souls. Just as the physician must sometimes wound the body in order to bring about healing, so God allows the wounds of suffering to cleanse the soul and bring about great glory.”

In his apostolic letter, Salvifici Doloris, Pope St. John Paul II writes: “Christ’s suffering, in a sense, makes visible the whole mystery of human suffering. He, who is the Son of God, became man and took on our suffering. But He does not leave us in suffering, He does not abandon us in the depths of pain. By His wounds, we are healed, (cf. Isa 53:5). The divine ‘wounding’ is not without its purpose; it is a means of healing, an act of mercy and love. For the hand of God, and its providence, allows suffering for the purification of the soul, but always for the sake of restoration. He wounds, but He also binds up; He strikes, but His hands heal.”

Thus, the suffering of Christ is not just a part of the past; it is part of the present. In every moment of suffering that we endure, Christ is present. He gives meaning to that suffering by His own redemptive act. He heals us in our suffering, giving us the strength to bear it and allowing it to lead us toward our ultimate salvation.

This is the meaning of the text from Book of Job and its application to the life of our brother, Father, Abbot, Nathan Zodrow, “For He wounds, but He also binds up; He strikes, but His hands heal.” (Job 5:18)

As we entrust our beloved confrere, Father Nathan, to the loving mercy of God our Father, let us pray:

Lord our God, Artist Divine,
Creator of all — seen and unseen,
in Whom your divine artistry never wanes.
To You we commend Your servant, Father Nathan.
In your mercy, brush away the stain of his sins,
the sulliedness and disorder of imperfection.
Restore the beauty and grace in which You first fashioned his soul.
Open your heart to the crosses he bore in silence,
the trials endured,
the temptations waged,
the tears that fell, and the battles lost.
Bring forth the innocence of his baptism,
the self-offering of his monastic profession,
the image of Christ, the Eternal High Priest,
imprinted upon his soul at his ordination,
the good works and virtues that lie hidden,
and the care of souls he undertook as abbot.
May the very wounds of Christ Your Son,
in the light of the glory of His resurrection and ascension,
be the remedy for every defect, imperfection,
and need of your servant, Father Nathan.
In Your kindness, Lord, count him among the sheep of Your fold,
so that on Mount Zion, with jubilant heart,
he may gaze upon the beauty of Your face,
and You upon his,
in the company of the Blessed Virgin Mary,
the Joy of Monks,
our holy father St. Benedict,
and the choirs Angels and all Your Saints
forever and ever.
Grant this through Christ our Lord.

—Fr. Paul Thomas, OSB