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This interview was conducted in person during a retreat given by Fr. Cassian in Chicago for American oblates of the Benedictine monastery in Norcia. Fr. Cassian graciously allowed the author to publish a transcript of the interview.<\/em><\/p>\nJulian Kwasniewski:<\/em> Did you want to become a monk at a young age?<\/p>\nFr. Cassian:<\/em> Well, not exactly. I wanted to become a priest at a young age. But I did not even hear about monks until I was in college.<\/p>\nJK: Really?<\/p>\n
FC: I didn\u00e2\u20ac\u2122t even know they existed. So that was a gift of God.<\/p>\n
JK: Well, what was your first monastic experience, then? How did you first find out about monks?<\/p>\n
FC: I was at Indiana University, as a freshman, which is only two hours from St. Meinrad. There were two monks from St. Meinrad at the university that year studying. And so I met them at the daily Mass crowd; that was my first contact with monks. Then, later, I went to St. Meinrad with some other friends on a kind of picnic, that\u00e2\u20ac\u2122s all. There was obviously the action of God; it was like love at first sight. I was hooked immediately. I had already been thinking about changing my major and all that sort of thing and was interested in the seminary once again. Since St. Meinrad ran a seminary, I transferred from Indiana University to the college seminary at St. Meinrad in my sophomore year. I lived around monks\u00e2\u20ac\u00a6<\/p>\n
JK: \u00e2\u20ac\u00a6and that was the end of it!<\/p>\n
FC: Yes.<\/p>\n
JK: So you were a monk at St. Meinrad\u00e2\u20ac\u2122s first.<\/p>\n
CF: That\u00e2\u20ac\u2122s right.<\/p>\n
JK: And when did you, from St. Meinrad, become involved with the founding of Norcia?<\/p>\n
FC: I entered St. Meinrad in 1979. I was ordained in \u00e2\u20ac\u212284, in April, and in June sent to Rome to study. So I had five years \u00e2\u20ac\u201c I\u00e2\u20ac\u2122m just giving a little sketch here \u00e2\u20ac\u201c five years for my graduate studies in Rome. Afterward, I went back to St. Meinrad and taught for four years, then was sent back to Rome in \u00e2\u20ac\u212293 to teach at the Benedictine University there. As I lived there at Sant\u00e2\u20ac\u2122Anselmo, it became clear to me that I wanted a more authentic monastic life, because Sant\u00e2\u20ac\u2122Anselmo takes sort of the lowest common denominator of all the monasteries in the world\u00e2\u20ac\u00a6and it\u00e2\u20ac\u2122s not terribly satisfying. I had always been full of high monastic ideals and so was searching for what I should do. In 1995, a priest friend of mine, who was studying in Rome, he and I went on holiday together. It was while on the train from Rome to Naples that I received the inspiration to found a new monastery \u00e2\u20ac\u201c from God, because it just came to me in a flash.<\/p>\n
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Fr. Cassian incensing the altar.<\/p>\n<\/div>\n
JK: Did you see something specific, like passing Norcia, or something else?<\/p>\n
FC: No, no. I didn\u00e2\u20ac\u2122t know anything about Norcia \u00e2\u20ac\u201c well, I knew of its existence \u00e2\u20ac\u201c but it did not enter into the picture at this point. This is 1995. I went back to St. Meinrad at Christmastime and asked the new abbot if I could make a foundation. Much to my surprise, he said, \u00e2\u20ac\u0153Yes.\u00e2\u20ac\u009d But it took three years for that to mature \u00e2\u20ac\u201c three years of testing the spirits to see if they were from God. So it wasn\u00e2\u20ac\u2122t until 1998 that the abbot primate had the project for me. He wanted to found a monastery in Rome, at Sant\u00e2\u20ac\u2122Anselmo (where I still was), to care for the place and supply manpower for the Benedictine university there. So between my inspiration and the abbot primate\u00e2\u20ac\u2122s desire, that\u00e2\u20ac\u2122s how the monastery was founded, in Rome, in 1998. It moved to Norcia two years later because the abbot primate had a heart attack and resigned in September of 2000, and I needed to find a new solution for the life of the community because he had basically been our \u00e2\u20ac\u0153protector.\u00e2\u20ac\u009d At that time, the bishop of Spoleto-Norcia invited us to transfer to Norcia, to re-establish monastic life at the very birthplace of St. Benedict. So that\u00e2\u20ac\u2122s how we got to Norcia, in late November of 2000.<\/p>\n
JK: Now you were ordained in, and all your experience at St. Meinrad was in, the Novus Ordo?<\/p>\n
FC: Correct.<\/p>\n
JK: How, then, did you find out about the traditional Mass?<\/p>\n
FC: Well\u00e2\u20ac\u00a6in a gradual way. That is, at Sant\u00e2\u20ac\u2122Anselmo, as a student, I belonged to the \u00e2\u20ac\u0153Latin Chapel,\u00e2\u20ac\u009d as there were different language groups that prayed Lauds and Mass together every day. I gravitated toward the Latin Chapel, learning how to offer the New Mass, in Latin. I studied Latin with a famous Latinist in Rome while I was doing my other studies there, so I discovered the beauty of the Roman Rite in Latin \u00e2\u20ac\u201c but the Novus Ordo \u00e2\u20ac\u201c and with the chant. I also learned the chant repertoire, which is mostly the same as that of the Usus Antiquior.<\/p>\n
And here\u00e2\u20ac\u2122s another step to the Old Mass: I was very interested, because of my studies in liturgy, in the Byzantine Rite. One summer, I spent two months in Greece living in a Byzantine House of Studies, going to the Holy Mountain (Mount Athos). I was asked even to live at the Greek college in Rome, to assist there. It didn\u00e2\u20ac\u2122t work out, but I was interested. Through the Byzantine Rite I discovered a different ethos<\/em> of liturgy. Now, that\u00e2\u20ac\u2122s important; I discovered the traditional Latin Mass through the Byzantine Rite, because of the very similar ethos<\/em>.<\/p>\nIt was not until \u00e2\u20ac\u212293 or \u00e2\u20ac\u212294, when I returned to Sant\u00e2\u20ac\u2122Anselmo to teach, that I met a monk from Le Barroux who was also studying there. He invited me to go and visit them, and I did. It was an experience similar to the one I had at St. Meinrad in 1973 \u00e2\u20ac\u201c of being just blown off my feet! When I experienced the Liturgy there, I thought, \u00e2\u20ac\u0153Oh! Well, this <\/em>is what it\u00e2\u20ac\u2122s supposed to be like!\u00e2\u20ac\u009d It was this kind of insight. A moment of insight. Extraordinarily beautiful. It just took my breath away, because of that beauty. I had already studied the orations from an academic point of view (liturgical history and all those things), so it was sort of the way of the whole <\/em>thing coming together in a unit.<\/p>\nJK: While we are talking about beauty in the Mass, and specifically in the Old Mass, could you comment a little bit on the way that, in your experience, the celebration of Mass can be related to the verse in Scripture that says, \u00e2\u20ac\u0153Enoch walked with the Lord and was seen no more, for God took him\u00e2\u20ac\u009d?<\/p>\n
FC: That\u00e2\u20ac\u2122s interesting\u00e2\u20ac\u00a6what connection do you see there?<\/p>\n
JK: Well, the priest as an alter Christus<\/em>\u00e2\u20ac\u00a6 How is it that in the Mass, God takes the priest, and he is seen no more? And how is this the case in the Old Mass, but not in the New?<\/p>\nFC: Ah, very good. That\u00e2\u20ac\u2122s wonderful \u00e2\u20ac\u201c that is, it is an important insight, and it is wonderful that you connect that passage with it.<\/p>\n
JK: It\u00e2\u20ac\u2122s just an odd expression\u00e2\u20ac\u00a6curious, one might say.<\/p>\n
FC: You\u00e2\u20ac\u2122re absolutely right. In the Old Mass, the personality of the priest does not matter. His office matters, and he and the people together are facing the Lord. Conversus ad Dominum<\/em>. And for that reason the role of the priest is an objective<\/em> one. It\u00e2\u20ac\u2122s not subjective<\/em>, and for that reason he disappears. That is, obviously, he is the mediator between the congregation and God, leading the congregation toward God, but because of the objectivity of the structure, he disappears. That is very salutary, because the Mass is not about the priest; it\u00e2\u20ac\u2122s about God. In the Novus Ordo<\/em>, because of the versus populum<\/em> practice, and because of all the options of the priest inserting something like a comment, or spontaneity, the role of the priest becomes terribly subjective. Therefore, he becomes the focus of attention, so the New Mass is terribly clericalized because it\u00e2\u20ac\u2122s all about the priest, as opposed to the Old Mass. And this is unfortunate.<\/p>\nJK: People sometimes say, \u00e2\u20ac\u0153Oh, there\u00e2\u20ac\u2122s too much respect paid to the priest in the Old Mass,\u00e2\u20ac\u009d like all the kissings of his hands and moving things for him and things of that sort, but really the Novus Ordo, in fact, makes a much greater deal of the priest.<\/p>\n
FC: That\u00e2\u20ac\u2122s right.<\/p>\n
JK: In Compline we have the verse: \u00e2\u20ac\u0153Offer up the sacrifice of praise and trust in the Lord; for many say, Who sheweth us good things?\u00e2\u20ac\u009d Can you talk about how young men today are not being shown \u00e2\u20ac\u0153good things\u00e2\u20ac\u009d liturgically, and how they won\u00e2\u20ac\u2122t be attracted to God, to a priestly or monastic vocation, unless they see this beauty in the liturgy?<\/p>\n
FC: The good things are abundant. The Tradition of our faith, our liturgy, our prayer, our mysticism\u00e2\u20ac\u00a6those good things are extraordinary and available but not presented to people, not known\u00e2\u20ac\u00a6forgotten, in large part. So young men don\u00e2\u20ac\u2122t see those good things. They see other manifestations of the Church, which, in the practice after the Council, tend to be very horizontal and earthly oriented: \u00e2\u20ac\u0153social action\u00e2\u20ac\u009d and \u00e2\u20ac\u0153doing good.\u00e2\u20ac\u009d Well, doing good, of course, is important and good, but the transcendent is often missing. Simply \u00e2\u20ac\u0153doing good\u00e2\u20ac\u009d is not enough of a motivation for giving your entire life to God. That motivation has to be union with God. I think we have really cheated ourselves by abandoning that wealth of tradition, which focuses on God. It doesn\u00e2\u20ac\u2122t neglect good works, for heaven\u00e2\u20ac\u2122s sake! But it focuses on God.<\/p>\n
JK: Talking about monastic life, and as one who has seen a lot of vocations \u00e2\u20ac\u201c some that worked and others that didn\u00e2\u20ac\u2122t \u00e2\u20ac\u201c how would you reflect on the words of Christ: \u00e2\u20ac\u0153Many are called, but few are chosen\u00e2\u20ac\u009d? It seems mysterious; many are called<\/em> but few chosen<\/em>?<\/p>\nFC: I would interpret it this way: it is not that God calls many and then sort of sifts through them and chooses only some of those. I think it is rather, \u00e2\u20ac\u0153Many are called, but few respond\u00e2\u20ac\u009d \u00e2\u20ac\u201c that sense of being chosen. And few respond because, like the rich young man in the Gospel, there are many things that in a superficial way seem more attractive. And if they could only experience the transcendence that we spoke of earlier, they would see another<\/em> beauty. Then things would change for them.<\/p>\nJK: In conversation with people who attend the traditional liturgy, one hears so frequently: \u00e2\u20ac\u0153Oh, I was captured<\/em> by the beauty of the Mass.\u00e2\u20ac\u009d But going back a little, do you remember anything of your first Mass?<\/p>\nFC: No, nothing. But here\u00e2\u20ac\u2122s something curious: in the monastic way of looking at things, the monastic vocation is primary, and the priesthood is secondary. Now, that runs contrary to the way a lot of pious people think. That would be somewhat scandalous, perhaps. But that\u00e2\u20ac\u2122s the way it is in the monastery: your monastic commitment is primary, and the priesthood is secondary. The priesthood is splendid, wonderful, but it means that the life of the monk-priest (if I can put a hyphen there) does whatever kind of work needs to be done in the monastery. He might be assigned to say Mass; he might be assigned to wash the dishes. He might be assigned to hear confessions, or he might be assigned to sweep the floor. In a certain sense, all of that is harmonious; in one sense, it does not matter. The care of souls on the part of the monk-priest is something that is integrated into his monastic life. It\u00e2\u20ac\u2122s not the \u00e2\u20ac\u0153be-all and end-all\u00e2\u20ac\u009d of his vocation; it\u00e2\u20ac\u2122s an outgrowth of the monastic charism. So there is a whole different view of the priesthood from [that of] the diocesan priesthood where it is the \u00e2\u20ac\u0153be-all and end-all,\u00e2\u20ac\u009d whereas for the monk, being a monk <\/em>is the \u00e2\u20ac\u0153be-all and end-all.\u00e2\u20ac\u009d<\/p>\nJK: That makes sense. So, talking of this monastic vocation, according to my parents, when I was about five years old, I asked you what it was like to be a monk, and you said, \u00e2\u20ac\u0153It\u00e2\u20ac\u2122s wonderful!\u00e2\u20ac\u009d Could you say a little bit more about this? What is the attractiveness of the monastic vocation? How it is wonderful?<\/p>\n
FC: What\u00e2\u20ac\u2122s wonderful about the monastic vocation is God, in the first place. Perhaps I could tell a little anecdote. Maybe that will describe it better. When I was a small boy, about five years old, my mother gave me a children\u00e2\u20ac\u2122s Bible storybook. I was a precocious child, as you were, and could read at five years old and was happy to read this Bible storybook. So I came across this story about Exodus 3 and the burning bush. I remember reading it, because it was not dumbed down, and it was recorded, as Scripture says, what God says from the Bush: He said His Name, \u00e2\u20ac\u0153I AM WHO AM.\u00e2\u20ac\u009d Even as a child of five years old, I thought, \u00e2\u20ac\u0153Well, nobody talks like that. That\u00e2\u20ac\u2122s very strange!\u00e2\u20ac\u009d I felt the wonderful attractiveness of God in that strangeness, in His revealing His Name\u00e2\u20ac\u00a6a very odd name. In the monastic life, there are all kinds of moments like that when you encounter the living God. That being the goal \u00e2\u20ac\u201c and, as St. John Cassian describes, the indwelling of the Holy Spirit and the daily visitation of Christ in the soul \u00e2\u20ac\u201c the rest of the life is ordered to that, which means asceticism and struggling with your vices and recognition of reality the way it is, and trying to order all things to the worship of God, which means beauty and music and liturgy and architecture, everything. But it is also focused on that hunger for God, that desire<\/em> for God. For me, there is nothing else in the world I would rather do.<\/p>\nJK: So the monastic life \u00e2\u20ac\u201c the heart of it \u00e2\u20ac\u201c is the daily visitation of God. And there\u00e2\u20ac\u2122s nothing that gets better than that in life!<\/p>\n
FC: Yes. It\u00e2\u20ac\u2122s a great summary.<\/p>\n<\/div>\n
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Julian Kwasniewksi, from 1Peter5 Site This interview was conducted in person during a retreat given by Fr. Cassian in Chicago for American oblates of the Benedictine monastery in Norcia. Fr. Cassian graciously allowed the author to publish a transcript of the interview. Julian Kwasniewski: Did you want to become a monk at a young […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1584","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"_links":{"self":[{"href":"http:\/\/www.latinliturgy.org\/phila\/wp-json\/wp\/v2\/posts\/1584","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/www.latinliturgy.org\/phila\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.latinliturgy.org\/phila\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.latinliturgy.org\/phila\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"http:\/\/www.latinliturgy.org\/phila\/wp-json\/wp\/v2\/comments?post=1584"}],"version-history":[{"count":0,"href":"http:\/\/www.latinliturgy.org\/phila\/wp-json\/wp\/v2\/posts\/1584\/revisions"}],"wp:attachment":[{"href":"http:\/\/www.latinliturgy.org\/phila\/wp-json\/wp\/v2\/media?parent=1584"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.latinliturgy.org\/phila\/wp-json\/wp\/v2\/categories?post=1584"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.latinliturgy.org\/phila\/wp-json\/wp\/v2\/tags?post=1584"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
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