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In stock. It was also appropriate to have a school, in which these pathways could be opened up. Benedict calls the monastery a dominici servitii schola. The monastery serves eruditio , the formation and education of man — a formation whose ultimate aim is that man should learn how to serve God. But it also includes the formation of reason — education — through which man learns to perceive, in the midst of words, the Word itself.

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Yet in order to have a full vision of the culture of the word, which essentially pertains to the search for God, we must take a further step. The Word which opens the path of that search, and is to be identified with this path, is a shared word. True, it pierces every individual to the heart cf. Acts Gregory the Great describes this a sharp stabbing pain, which tears open our sleeping soul and awakens us, making us attentive to the essential reality, to God cf. Leclercq, p.

But in the process, it also makes us attentive to one another. The word does not lead to a purely individual path of mystical immersion, but to the pilgrim fellowship of faith. And so this word must not only be pondered, but also correctly read. As in the rabbinic schools, so too with the monks, reading by the individual is at the same time a corporate activity.

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And once again, a further step is needed. We ourselves are brought into conversation with God by the word of God. The God who speaks in the Bible teaches us how to speak with him ourselves. Particularly in the book of Psalms, he gives us the words with which we can address him, with which we can bring our life, with all its highpoints and lowpoints, into conversation with him, so that life itself thereby becomes a movement towards him. The psalms also contain frequent instructions about how they should be sung and accompanied by instruments.

For prayer that issues from the word of God, speech is not enough: music is required. Christian worship is therefore an invitation to sing with the angels, and thus to lead the word to its highest destination. For Benedict, the words of the Psalm: coram angelis psallam Tibi, Domine — in the presence of the angels, I will sing your praise cf. From this perspective one can understand the seriousness of a remark by Saint Bernard of Clairvaux, who used an expression from the Platonic tradition handed down by Augustine, to pass judgement on the poor singing of monks, which for him was evidently very far from being a mishap of only minor importance.

Augustine had borrowed this phrase from Platonic philosophy, in order to designate his condition prior to conversion cf. Confessions, VII, But it shows how seriously he viewed the matter.

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It shows that the culture of singing is also the culture of being, and that the monks have to pray and sing in a manner commensurate with the grandeur of the word handed down to them, with its claim on true beauty. This intrinsic requirement of speaking with God and singing of him with words he himself has given, is what gave rise to the great tradition of Western music.

In order to understand to some degree the culture of the word, which developed deep within Western monasticism from the search for God, we need to touch at least briefly on the particular character of the book, or rather books, in which the monks encountered this word. The Bible, considered from a purely historical and literary perspective, is not simply a book, but a collection of literary texts which were redacted over the course of more than a thousand years, and in which the inner unity of the individual books is not immediately apparent.

On the contrary, there are visible tensions between them. It is only rectified when we as Christians link the New Testament writings as, so to speak, a hermeneutical key with the Bible of Israel, and so understand the latter as the journey towards Christ.

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But the use of this plural makes it quite clear that the word of God only comes to us through the human word and through human words, that God only speaks to us through the humanity of human agents, through their words and their history. This means again that the divine element in the word and in the words is not self-evident.

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The historical element is seen in the multiplicity and the humanity. Augustine of Dacia, Rotulus pugillaris, I. This is where its unity is to be found, and here too its unifying meaning is opened up. To put it yet another way: there are dimensions of meaning in the word and in words which only come to light within the living community of this history-generating word.

Through the growing realization of the different layers of meaning, the word is not devalued, but in fact appears in its full grandeur and dignity.

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Therefore the Catechism of the Catholic Church can rightly say that Christianity does not simply represent a religion of the book in the classical sense cf. It perceives in the words the Word, the Logos itself, which spreads its mystery through this multiplicity and the reality of a human history. Reliance Entertainment distributed the film solely in India. The film has been met with generally positive reviews from critics.

The NPR 's film critic Kenneth Turan said the film was entertaining, while criticizing the predictability of the story and "wish[ing] that the film had more of the messy juices of life flowing through its veins". From Wikipedia, the free encyclopedia. Theatrical release poster.

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