Chapter 73
The Rule of Benedict December 31
from May:
Here at the end of his Rule, Benedict models humility regarding his own work. We can learn from his example and hold gently the good that comes from our lives, recognizing that it is by God's love and grace that we have been brought to the place we are. Let us adopt our Father Benedict's humility, then, and open ourselves to what we can learn from others on parallel journeys so that we might be formed more completely into the likeness of Christ.
from August:
Benedict reminds us here at the end of the Rule that means to do not equal ends, and it is the end, the goal, the telos of our life that is the priority. We are formed by our Benedictine practices to find our true self at home with God, and to find God at home in our lives. We are all beginners. And we will always need to begin again.
This will be my last daily post on this blog. I look forward to a blessed and fruitful New Year with you all.
Saturday, December 31, 2011
Friday, December 30, 2011
December 30
Chapter 72
The Rule of Benedict December 30
The first sentence of this chapter resonates with me today. The evil zeal is bitterness, and it separates from God. If our life's journey was represented on a map, the zeal of bitterness would point us in a the direction opposite of where we desire to travel. Yet the good zeal points us precisely in the direction we desire to go--to our true home with God.
The difference between these two zeals is found in the depths of our inner life, at the intersection of our emotions, desires, and will. Good zeal must be cultivated and grown within by our consistent effort and by Divine grace. Evil zeal grows in the soil of our false self, that persistent foe who desires MY will, not God's.
The Rule of Benedict December 30
The first sentence of this chapter resonates with me today. The evil zeal is bitterness, and it separates from God. If our life's journey was represented on a map, the zeal of bitterness would point us in a the direction opposite of where we desire to travel. Yet the good zeal points us precisely in the direction we desire to go--to our true home with God.
The difference between these two zeals is found in the depths of our inner life, at the intersection of our emotions, desires, and will. Good zeal must be cultivated and grown within by our consistent effort and by Divine grace. Evil zeal grows in the soil of our false self, that persistent foe who desires MY will, not God's.
Thursday, December 29, 2011
December 29
Chapter 71
The Rule of Benedict December 29
In my reading of the Gospel of Mark this morning during lectio, I witnessed Jesus in Gethsemane fully owning his emotions and desires, bringing them before his Abba whom he trusts, and fully releasing them with, "yet, not what I want, but what you want."
Benedict states in this chapter that the road of obedience brings us to God, and I perceive that the road Jesus walked in Gethsemane is the same road we all must walk among our own particular emotions and desires.
Here are thoughts from April:
Benedictine obedience comes down the point at which we, in the thick of our emotions, desires, and will, submit to another. It is a painfully difficult practice. It requires the laying down of whatever story I tell myself that places me in the possession of what is right. And at no time are the feelings of being right stronger than when I am in conflict. Yet it is precisely at this point that Benedict instructs us to quickly and decisively put aside excuses and blame.
Next time you find yourself being offended, imagine what it would take to extend a blessing rather than a rebuttal or a curse. And next time you find yourself having given offense, imagine setting aside explanations and asking for unqualified forgiveness. This is the inner freedom that Benedict seeks to cultivate in us.
The Rule of Benedict December 29
In my reading of the Gospel of Mark this morning during lectio, I witnessed Jesus in Gethsemane fully owning his emotions and desires, bringing them before his Abba whom he trusts, and fully releasing them with, "yet, not what I want, but what you want."
Benedict states in this chapter that the road of obedience brings us to God, and I perceive that the road Jesus walked in Gethsemane is the same road we all must walk among our own particular emotions and desires.
Here are thoughts from April:
Benedictine obedience comes down the point at which we, in the thick of our emotions, desires, and will, submit to another. It is a painfully difficult practice. It requires the laying down of whatever story I tell myself that places me in the possession of what is right. And at no time are the feelings of being right stronger than when I am in conflict. Yet it is precisely at this point that Benedict instructs us to quickly and decisively put aside excuses and blame.
Next time you find yourself being offended, imagine what it would take to extend a blessing rather than a rebuttal or a curse. And next time you find yourself having given offense, imagine setting aside explanations and asking for unqualified forgiveness. This is the inner freedom that Benedict seeks to cultivate in us.
Wednesday, December 28, 2011
December 28
Feast of the Holy Innocents
The Rule of Benedict December 28
from August:
I find it so easy to set myself up as judge and executer. So often my perspective is trapped behind my two small eyes, and I succumb to the temptation to act as though I see Reality. Benedict seeks to prevent this very impulse in this chapter.
As a non-cloistered community, let us consider carefully how we posture ourselves with each other and with those we encounter in our daily lives. As much as it appears at times to be the case, God has not set us up as vigilantes for God's own Truth.
The Rule of Benedict December 28
from August:
I find it so easy to set myself up as judge and executer. So often my perspective is trapped behind my two small eyes, and I succumb to the temptation to act as though I see Reality. Benedict seeks to prevent this very impulse in this chapter.
As a non-cloistered community, let us consider carefully how we posture ourselves with each other and with those we encounter in our daily lives. As much as it appears at times to be the case, God has not set us up as vigilantes for God's own Truth.
Tuesday, December 27, 2011
December 27
Feast of St. John the Apostle and Evangelist
Chapter 69
The Rule of Benedict December 27
from April:
An unspoken assumption in this chapter provides a key to understanding its deepest meaning. The assumption is that God is the one against whom any act of defense is undertaken in a monastery. Each monk has handed himself over totally to being formed by God, a sacred relationship that must not be compromised by even the best of intentions.
It takes true discipline both to submit to being formed and to keep from stepping in when we perceive the struggles of another in her formation.
Chapter 69
The Rule of Benedict December 27
from April:
An unspoken assumption in this chapter provides a key to understanding its deepest meaning. The assumption is that God is the one against whom any act of defense is undertaken in a monastery. Each monk has handed himself over totally to being formed by God, a sacred relationship that must not be compromised by even the best of intentions.
It takes true discipline both to submit to being formed and to keep from stepping in when we perceive the struggles of another in her formation.
Monday, December 26, 2011
December 26
Feast of St. Stephen
Chapter 68
The Rule of Benedict December 26
As we approach a new year, from August:
Let us renew our resolve to follow the clear instructions of our true Superior, the Spirit, and face the difficult task assigned to us of establishing a practice of prayer in our daily lives. This is the basis upon which all else that God has for us will be built.
Chapter 68
The Rule of Benedict December 26
As we approach a new year, from August:
Let us renew our resolve to follow the clear instructions of our true Superior, the Spirit, and face the difficult task assigned to us of establishing a practice of prayer in our daily lives. This is the basis upon which all else that God has for us will be built.
Sunday, December 25, 2011
December 25
The Nativity of Our Lord: Christmas Day
Chapter 67
The Rule of Benedict December 25
from April:
This chapter is the reason why we remember all our absent members before the closing prayer on Thursday evenings.
Our Father Benedict acknowledges and seeks to deal with a spiritual reality here that I have experienced often during that last year or so. Gil has talked for a long time about the fact each person brings with her to church an invisible crowd of other people that affect the spiritual climate of the gathering. Benedict is wise to make this explicit and establish a protocol for returning monks whereby the spiritual climate of the monastery can be cleansed from any unintended negative effects. Let us pay attention to who we bring with us to our gatherings [and what we bring spiritually to our common life of prayer], and let us pray for each other that we may ourselves be free and present to our community.
Chapter 67
The Rule of Benedict December 25
from April:
This chapter is the reason why we remember all our absent members before the closing prayer on Thursday evenings.
Our Father Benedict acknowledges and seeks to deal with a spiritual reality here that I have experienced often during that last year or so. Gil has talked for a long time about the fact each person brings with her to church an invisible crowd of other people that affect the spiritual climate of the gathering. Benedict is wise to make this explicit and establish a protocol for returning monks whereby the spiritual climate of the monastery can be cleansed from any unintended negative effects. Let us pay attention to who we bring with us to our gatherings [and what we bring spiritually to our common life of prayer], and let us pray for each other that we may ourselves be free and present to our community.
Saturday, December 24, 2011
December 24
Christmas Eve
Chapter 66
The Rule of Benedict December 24
As we celebrate the Nativity of Our Lord tonight, there will inevitably be those who come to our parish for the first time. Many various needs will be present in these and all who attend our celebration of this great feast. In the spirit of today's reading about Benedictine hospitality, let us seek to put into practice an attitude of kind welcome with "meekness inspired by the fear of God and with the warmth of charity." It may be as simple as looking into the eyes of a stranger and giving silent thanks to God for the blessing of her presence.
Chapter 66
The Rule of Benedict December 24
As we celebrate the Nativity of Our Lord tonight, there will inevitably be those who come to our parish for the first time. Many various needs will be present in these and all who attend our celebration of this great feast. In the spirit of today's reading about Benedictine hospitality, let us seek to put into practice an attitude of kind welcome with "meekness inspired by the fear of God and with the warmth of charity." It may be as simple as looking into the eyes of a stranger and giving silent thanks to God for the blessing of her presence.
Friday, December 23, 2011
December 23
Chapter 65 pt. 2
The Rule of Benedict December 23
from August:
Benedict goes to great lengths in this chapter to make very clear that the Abbot is in charge--that there is no confusion whatsoever about under whom the Prior serves. Let us remember, though, that the authority exercised by the Abbot is in the spirit of Christ, not in the spirit of the world around us. Christlike authority can hold in tension the two statements: "All authority on heaven and on earth has been given to me" and "not my will, but yours be done."
The Rule of Benedict December 23
from August:
Benedict goes to great lengths in this chapter to make very clear that the Abbot is in charge--that there is no confusion whatsoever about under whom the Prior serves. Let us remember, though, that the authority exercised by the Abbot is in the spirit of Christ, not in the spirit of the world around us. Christlike authority can hold in tension the two statements: "All authority on heaven and on earth has been given to me" and "not my will, but yours be done."
Thursday, December 22, 2011
December 22
Chapter 65 pt. 1
The Rule of Benedict December 22
from August:
Benedict was no stranger to the nitty gritty of institutional authority dynamics. Clearly he had seen enough trouble around the issue of appointing a Prior that he saw fit in this passage to shed light on the primary circumstances surrounding that trouble. But as I said in April, the root of this trouble is deeper and more basic to the human experience than the circumstances described here. The root is self-interest attached to a position of leadership. When leadership is exercised in the interest of the leader, it is not
leadership in the spirit of Christ.
Fr. Rohr's thoughts about the "King" antiphon for today are worth reading:
Fr. Rohr December 22 meditation
The Rule of Benedict December 22
from August:
Benedict was no stranger to the nitty gritty of institutional authority dynamics. Clearly he had seen enough trouble around the issue of appointing a Prior that he saw fit in this passage to shed light on the primary circumstances surrounding that trouble. But as I said in April, the root of this trouble is deeper and more basic to the human experience than the circumstances described here. The root is self-interest attached to a position of leadership. When leadership is exercised in the interest of the leader, it is not
leadership in the spirit of Christ.
Fr. Rohr's thoughts about the "King" antiphon for today are worth reading:
Fr. Rohr December 22 meditation
Wednesday, December 21, 2011
December 21
Feast of St. Thomas the Apostle
Chapter 64 pt. 2
The Rule of Benedict December 21
Gil speaks often about "non-anxious presence" as a leadership technique. I experience this from him as a peaceful silence--an openness to what and who is there. Benedict's words below call this value to mind.
Let her not be excitable and worried,
nor exacting and headstrong,
nor jealous and over-suspicious;
for then she is never at rest.
Chapter 64 pt. 2
The Rule of Benedict December 21
Gil speaks often about "non-anxious presence" as a leadership technique. I experience this from him as a peaceful silence--an openness to what and who is there. Benedict's words below call this value to mind.
Let her not be excitable and worried,
nor exacting and headstrong,
nor jealous and over-suspicious;
for then she is never at rest.
Tuesday, December 20, 2011
December 20
Chapter 64 pt. 1
The Rule of Benedict December 20
I'm struck by how intent father Benedict is to establish a structure of authority that is the antithesis of worldly power, which is always self-interested. The Superior is chosen by the community to serve God's intention, not their own perceived needs. And if the community does choose someone "who will acquiesce in their vices" Benedict relies upon the wider Christian community to perceive God's intentions and intervene. For all the talk of the Rule of Benedict being hierarchical and authoritative, we see here that it is Christ alone whose authority is to be honored.
The Rule of Benedict December 20
I'm struck by how intent father Benedict is to establish a structure of authority that is the antithesis of worldly power, which is always self-interested. The Superior is chosen by the community to serve God's intention, not their own perceived needs. And if the community does choose someone "who will acquiesce in their vices" Benedict relies upon the wider Christian community to perceive God's intentions and intervene. For all the talk of the Rule of Benedict being hierarchical and authoritative, we see here that it is Christ alone whose authority is to be honored.
Monday, December 19, 2011
December 19
Chapter 63 pt. 2
The Rule of Benedict December 19
This passage has much to offer us as we live out our Benedictine lives in a parish setting. The way in which we think about, talk about/to, and treat the elders in our parish is an important matter. I have been guilty of nursing grudges and speaking unkindly about some in the older generation at St. Augustine's. I hear from this passage that it is mine to lay aside my own sense of entitlement and/or rightness in the face of the inevitable conflicts of interest that will arise in a multi-generational community. Let us practice deference and gracious concern for the best interest of our elders.
The Rule of Benedict December 19
This passage has much to offer us as we live out our Benedictine lives in a parish setting. The way in which we think about, talk about/to, and treat the elders in our parish is an important matter. I have been guilty of nursing grudges and speaking unkindly about some in the older generation at St. Augustine's. I hear from this passage that it is mine to lay aside my own sense of entitlement and/or rightness in the face of the inevitable conflicts of interest that will arise in a multi-generational community. Let us practice deference and gracious concern for the best interest of our elders.
Sunday, December 18, 2011
December 18
Chapter 63 pt. 1
The Rule of Benedict December 18
from August:
I experienced the system of community ranking at St. Gregory's during my time there. What I said in April, that the effect of such a ranking is egalitarian given the class system outside the monastery, seemed to ring true. The places in choir and the seats in the refectory were the only two applications of the ranking that I experienced as a vocationer, and I remember an immediate sense of comfort in knowing that my seats were assigned, that I didn't need to jockey for position. As other vocationers left, I went from the 9th position, to the 6th, to the 3rd, which had the effect in me of deepening my sense of belonging at the monastery rather than any feelings of superiority over those in lower positions.
The Rule of Benedict December 18
from August:
I experienced the system of community ranking at St. Gregory's during my time there. What I said in April, that the effect of such a ranking is egalitarian given the class system outside the monastery, seemed to ring true. The places in choir and the seats in the refectory were the only two applications of the ranking that I experienced as a vocationer, and I remember an immediate sense of comfort in knowing that my seats were assigned, that I didn't need to jockey for position. As other vocationers left, I went from the 9th position, to the 6th, to the 3rd, which had the effect in me of deepening my sense of belonging at the monastery rather than any feelings of superiority over those in lower positions.
Saturday, December 17, 2011
December 17
Chapter 62
The Rule of Benedict December 17
As I wrote in August, this passage underscores my vocational calling as I am hearing it. The call to the religious priesthood is not a common calling for an Episcopalian. In fact, in our diocese, it is unprecedented. As I meet with the Bishop and with the Commission on Ministry just after the New Year, I ask for your prayers that I may be given clarity and wisdom to share my story in such a way that my calling can be heard.
Speaking of Wisdom, read Fr. Richard Rohr's reflection from today about the monastic tradition that begins today, December 17. The "O Antiphons" he refers to are the verses to "O Come, o come Emmanuel," which explains the dates in front of the verses in the hymnal.
Fr. Rohr December 17
The Rule of Benedict December 17
As I wrote in August, this passage underscores my vocational calling as I am hearing it. The call to the religious priesthood is not a common calling for an Episcopalian. In fact, in our diocese, it is unprecedented. As I meet with the Bishop and with the Commission on Ministry just after the New Year, I ask for your prayers that I may be given clarity and wisdom to share my story in such a way that my calling can be heard.
Speaking of Wisdom, read Fr. Richard Rohr's reflection from today about the monastic tradition that begins today, December 17. The "O Antiphons" he refers to are the verses to "O Come, o come Emmanuel," which explains the dates in front of the verses in the hymnal.
Fr. Rohr December 17
Friday, December 16, 2011
December 16
Chapter 61 pt. 2
The Rule of Benedict December 16
from August:
The spirit of hospitality in this chapter is not separated from the spirit of discernment. The welcome is of the visiting monastic as she is, and the ear of the community is tuned to hear what God has to say through the presence of the visitor. Benedict makes it clear, however, that the community is likewise responsible to perceive clearly whether that presence is helpful or harmful and to act accordingly.
The Rule of Benedict December 16
from August:
The spirit of hospitality in this chapter is not separated from the spirit of discernment. The welcome is of the visiting monastic as she is, and the ear of the community is tuned to hear what God has to say through the presence of the visitor. Benedict makes it clear, however, that the community is likewise responsible to perceive clearly whether that presence is helpful or harmful and to act accordingly.
Thursday, December 15, 2011
December 15
Chapter 61 pt. 1
The Rule of Benedict December 15
from April:
I love the posture of humility that this passage instructs the community to assume with regard to the visitor. The community is instructed to listen to and learn from the visiting monastic. Benedict desires open hearts and receptive minds to whatever God brings to the communities that bear his name.
As we move forward, let us open ourselves to hearing and learning from others who have walked the path of a vowed religious life. I believe that in this way we will discover profound blessings as we enter the next stage of our life together.
The Rule of Benedict December 15
from April:
I love the posture of humility that this passage instructs the community to assume with regard to the visitor. The community is instructed to listen to and learn from the visiting monastic. Benedict desires open hearts and receptive minds to whatever God brings to the communities that bear his name.
As we move forward, let us open ourselves to hearing and learning from others who have walked the path of a vowed religious life. I believe that in this way we will discover profound blessings as we enter the next stage of our life together.
Wednesday, December 14, 2011
December 14
Chapter 60
The Rule of Benedict December 14
from August:
Benedict's question from the Gospel of Matthew, "Friend, for what have you come?" is a question we would all do well to consider as we take our next steps. Regardless of how the particulars of a Benedictine way of life are brought into our world through this community, our soul's answer to this question looks no different than the answers of those to whom Benedict posed the question in the sixth century.
The answer to Benedict's rhetorical question is found back in the Prologue. We come to be formed in the likeness of Christ--as souls in which God is fully at home--by means, as Sr. Joan writes, of "a way of life immersed in the Scriptures, devoted to the common life, and dedicated to the development of human community . . . simple, regular, and total, a way of living . . ."
The Rule of Benedict December 14
from August:
Benedict's question from the Gospel of Matthew, "Friend, for what have you come?" is a question we would all do well to consider as we take our next steps. Regardless of how the particulars of a Benedictine way of life are brought into our world through this community, our soul's answer to this question looks no different than the answers of those to whom Benedict posed the question in the sixth century.
The answer to Benedict's rhetorical question is found back in the Prologue. We come to be formed in the likeness of Christ--as souls in which God is fully at home--by means, as Sr. Joan writes, of "a way of life immersed in the Scriptures, devoted to the common life, and dedicated to the development of human community . . . simple, regular, and total, a way of living . . ."
Tuesday, December 13, 2011
December 13
Chapter 59
The Rule of Benedict December 13
from August:
The term, "oblate," originally described children whose parents offered, or made an oblation of, them to a monastery as described in this chapter. Laying aside the manifold cultural and religious problems that our perspective perceives in such a practice, the tangible image of this exchange can help us make sense of what it is to be an oblate in our context. As I have said before, a Benedictine oblate offers her "secular" life to God by means of a particular "monastery" by endeavoring to give the practice of that "monastery" an expression in her own life.
The Rule of Benedict December 13
from August:
The term, "oblate," originally described children whose parents offered, or made an oblation of, them to a monastery as described in this chapter. Laying aside the manifold cultural and religious problems that our perspective perceives in such a practice, the tangible image of this exchange can help us make sense of what it is to be an oblate in our context. As I have said before, a Benedictine oblate offers her "secular" life to God by means of a particular "monastery" by endeavoring to give the practice of that "monastery" an expression in her own life.
Monday, December 12, 2011
December 12
Feast of Our Lady of Guadalupe
Chapter 58 pt. 2
The Rule of Benedict December 12
The ceremony here is much like the ceremony of a marriage in which one's identity before God and the community is changed. Ceremonies surrounding sacramental mysteries are full of rich imagery and ritual that are meant to convey outwardly, in a physical way, that an unseen reality, an "inward grace", is at play.
Look at the pictures of the clothing of the novice, Br. Joshua at St. Gregory's Abbey, and ponder the unseen reality this ceremony is meant to convey:
Listen carefully, my child August 12
Chapter 58 pt. 2
The Rule of Benedict December 12
The ceremony here is much like the ceremony of a marriage in which one's identity before God and the community is changed. Ceremonies surrounding sacramental mysteries are full of rich imagery and ritual that are meant to convey outwardly, in a physical way, that an unseen reality, an "inward grace", is at play.
Look at the pictures of the clothing of the novice, Br. Joshua at St. Gregory's Abbey, and ponder the unseen reality this ceremony is meant to convey:
Listen carefully, my child August 12
Sunday, December 11, 2011
December 11
Chapter 58 pt. 1
The Rule of Benedict December 11
from April:
I feel that in some ways we are all, as an order, still novices in need of an elder who is skilled in winning souls. I find great peace in reading that one does not find one's way into a Benedictine life in an instant of decision, but by patience and persistence. Nor does one find one's way alone.
from August:
Let us seek to maintain within ourselves a spirit of deliberation regarding our life together and our individual places within it. We are still very much at the beginning of things--newcomers to a way of life that is coming into being as we live it.
The Rule of Benedict December 11
from April:
I feel that in some ways we are all, as an order, still novices in need of an elder who is skilled in winning souls. I find great peace in reading that one does not find one's way into a Benedictine life in an instant of decision, but by patience and persistence. Nor does one find one's way alone.
from August:
Let us seek to maintain within ourselves a spirit of deliberation regarding our life together and our individual places within it. We are still very much at the beginning of things--newcomers to a way of life that is coming into being as we live it.
Saturday, December 10, 2011
December 10
Chapter 57
The Rule of Benedict December 10
As we experience this liminal space in our life together, let us open ourselves to perceive the gifts God desires to give to the world through our community. The creative breath of the Spirit is flowing among us. May we have the courage to be moved.
The Rule of Benedict December 10
As we experience this liminal space in our life together, let us open ourselves to perceive the gifts God desires to give to the world through our community. The creative breath of the Spirit is flowing among us. May we have the courage to be moved.
Friday, December 9, 2011
December 9
Chapter 56
The Rule of Benedict December 9
I hear from this little chapter the importance of caring for the needs of the guest, the outsider, the one who does not belong. The Abbot/Abbess holds the place of Christ, and Benedict would have their behavior mirror Jesus' in this act of eating with those outside the community. We see here the (super)natural flow of spiritual formation from a disposition inward, cultivating knowledge and love of God, to a disposition outward, practicing love of neighbor.
The Rule of Benedict December 9
I hear from this little chapter the importance of caring for the needs of the guest, the outsider, the one who does not belong. The Abbot/Abbess holds the place of Christ, and Benedict would have their behavior mirror Jesus' in this act of eating with those outside the community. We see here the (super)natural flow of spiritual formation from a disposition inward, cultivating knowledge and love of God, to a disposition outward, practicing love of neighbor.
Thursday, December 8, 2011
December 8
Chapter 55 pt. 2
The Rule of Benedict December 8
from April:
In this passage I can't help but see the scenario described through the lens of Julie and Monty's experience of attachment disorder with Mila. Attachment disorder occurs when a person does not form the normal attachments to a parent or primary caregiver during early childhood. The result is a human being that believes, on a primal level, that she must fend for herself in a hostile world that does not meet her needs.
I don't think it's a stretch to say that the Rule is therapy for a soul that has lost its attachment to God. Benedict's instructions can seem harsh until you realize the nature of the illness that needs to be cured. The sort of love that is willing to bear the bruises of a screaming, striking child in a calm, firm, four-limbed embrace is the kind of love displayed here by our Father Benedict.
from August:
Awakening to those things we keep hidden in our bed and facing, forgiving, and healing the child within who does not trust God is among the most difficult and beautiful work a human being can do. And it is work we do from the midst of God's firm, unyielding love.
The Rule of Benedict December 8
from April:
In this passage I can't help but see the scenario described through the lens of Julie and Monty's experience of attachment disorder with Mila. Attachment disorder occurs when a person does not form the normal attachments to a parent or primary caregiver during early childhood. The result is a human being that believes, on a primal level, that she must fend for herself in a hostile world that does not meet her needs.
I don't think it's a stretch to say that the Rule is therapy for a soul that has lost its attachment to God. Benedict's instructions can seem harsh until you realize the nature of the illness that needs to be cured. The sort of love that is willing to bear the bruises of a screaming, striking child in a calm, firm, four-limbed embrace is the kind of love displayed here by our Father Benedict.
from August:
Awakening to those things we keep hidden in our bed and facing, forgiving, and healing the child within who does not trust God is among the most difficult and beautiful work a human being can do. And it is work we do from the midst of God's firm, unyielding love.
Wednesday, December 7, 2011
December 7
Chapter 55 pt. 1
The Rule of Benedict December 7
from August:
Benedict's instructions on dress seem to be a part of his overall approach to life in common. It boils down to the point at which we each release our claim on Creation as one who must obtain, possess, and secure resources. I hear Jesus' words in Matthew 6 echoed here: "Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear." This is a crucial and difficult process of inner transformation.
The Rule of Benedict December 7
from August:
Benedict's instructions on dress seem to be a part of his overall approach to life in common. It boils down to the point at which we each release our claim on Creation as one who must obtain, possess, and secure resources. I hear Jesus' words in Matthew 6 echoed here: "Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear." This is a crucial and difficult process of inner transformation.
Tuesday, December 6, 2011
December 6
Chapter 54
The Rule of Benedict December 6
In this season of preparation, let us attend to that within us which needs to possess and which needs to control. These are mountains brought low to prepare the way of the Lord.
And let us also attend to that within us which feels unworthy to receive from the generous hand of God. These are valleys raised up.
When the Lord's path into or lives is level, we are able to receive God and bear God into the world, joyfully offering what has been entrusted to us for the benefit of all.
The Rule of Benedict December 6
In this season of preparation, let us attend to that within us which needs to possess and which needs to control. These are mountains brought low to prepare the way of the Lord.
And let us also attend to that within us which feels unworthy to receive from the generous hand of God. These are valleys raised up.
When the Lord's path into or lives is level, we are able to receive God and bear God into the world, joyfully offering what has been entrusted to us for the benefit of all.
Monday, December 5, 2011
December 5
Chapter 53 pt. 2
The Rule of Benedict December 5
from August:
Niceness is a poor substitute for kindness. Kindness, not niceness, is a component part of hospitality. It is easy for some of us to confuse smiles and pleasant tones of voice with the things that make for true kindness and hospitality. If we continue in this confusion for long enough, we become unable to distinguish between kindness and unkindness, hospitality and inhospitality.
The monks at St. Gregory's Abbey are not nice, by most standards. But they are kind. My hope for our life together is that we will attune and live according to the essential difference between these two as well.
I encourage you to read the discussion below this post from August 5:
Listen carefully, my child. August 5
The Rule of Benedict December 5
from August:
Niceness is a poor substitute for kindness. Kindness, not niceness, is a component part of hospitality. It is easy for some of us to confuse smiles and pleasant tones of voice with the things that make for true kindness and hospitality. If we continue in this confusion for long enough, we become unable to distinguish between kindness and unkindness, hospitality and inhospitality.
The monks at St. Gregory's Abbey are not nice, by most standards. But they are kind. My hope for our life together is that we will attune and live according to the essential difference between these two as well.
I encourage you to read the discussion below this post from August 5:
Listen carefully, my child. August 5
Sunday, December 4, 2011
December 4
Chapter 53 pt. 1
The Rule of Benedict December 4
This passage goes to great lengths to assure that the essence of hospitality is practiced by the community--Christ, "received in [guests'] persons." There are many ways in which we have occasion to practice such hospitality in our life together on a parish level, and many ways that we can forsake it. When it comes to being hospitable to the poor, in whom Christ is "especially" received, a reflection from our brother, Robert, is appropriate to consider:
The Rule of Benedict December 4
This passage goes to great lengths to assure that the essence of hospitality is practiced by the community--Christ, "received in [guests'] persons." There are many ways in which we have occasion to practice such hospitality in our life together on a parish level, and many ways that we can forsake it. When it comes to being hospitable to the poor, in whom Christ is "especially" received, a reflection from our brother, Robert, is appropriate to consider:
Every time I see people try to weasel out of a charitable human spirit, I remember that an antidote to it is found in --of all places-- the Christian Patristic Fathers.
Gregory Nazienzen, a bishop in the 370s, confronted reasons people give to not help the poor, reasons that are as familiar to us as they were to Gregory: some people deserve to be poor, they brought it upon themselves, there is "not enough", or it's a punishment from God. Gregory will have none of it. In fact, in the face of these objections, service to the poor is necessary so that we might "restrain those who have such an attitude towards [the poor], and [that we] might not give in to their foolish arguments, making cruelty into a law turned against our very selves."
Saturday, December 3, 2011
December 3
Chapter 52
The Rule of Benedict December 3
from August:
At St. Gregory's Abbey I witnessed the value of a space being set aside as the oratory in which nothing but prayer was done. The church stands soaked in the prayers of the resident community. For more than 70 years the monks have gathered 7 times a day to chant the Psalms, celebrate daily Eucharist, light incense and candles, read the Scriptures, and sit in silence within the wooden walls of the abbey church.
Although we may not be able to set aside a place in our home as an oratory in which nothing else is done or kept, I know that to live a life of prayer within our own walls has a tangible, lasting effect on us and on all who visit. May we seek to inhabit such spaces.
The Rule of Benedict December 3
from August:
At St. Gregory's Abbey I witnessed the value of a space being set aside as the oratory in which nothing but prayer was done. The church stands soaked in the prayers of the resident community. For more than 70 years the monks have gathered 7 times a day to chant the Psalms, celebrate daily Eucharist, light incense and candles, read the Scriptures, and sit in silence within the wooden walls of the abbey church.
Although we may not be able to set aside a place in our home as an oratory in which nothing else is done or kept, I know that to live a life of prayer within our own walls has a tangible, lasting effect on us and on all who visit. May we seek to inhabit such spaces.
Friday, December 2, 2011
December 2
Chapter 51
The Rule of Benedict December 2
from April:
At first glance, the punishment in this chapter appears a bit extreme for the offense. But if we think about it in terms of vows and what it means to violate the spirit of a vow, it seems quite appropriate. For example, if I, without Jana's permission, were to meet a female friend for lunch in some hidden cafe across town, the issues at play cut straight to the heart of what it means for me to be married. These are matters of fidelity and trust.
The Rule of Benedict December 2
from April:
At first glance, the punishment in this chapter appears a bit extreme for the offense. But if we think about it in terms of vows and what it means to violate the spirit of a vow, it seems quite appropriate. For example, if I, without Jana's permission, were to meet a female friend for lunch in some hidden cafe across town, the issues at play cut straight to the heart of what it means for me to be married. These are matters of fidelity and trust.
Thursday, December 1, 2011
December 1
Chapter 50
The Rule of Benedict December 1
from April;
We have in this chapter a good example of circumstances that are more similar to our own as non-cloistered members of an order. We must be equipped with spiritual practices that can sustain us throughout our days outside of a monastery, just as those referenced here who are working at a great distance.
The Rule of Benedict December 1
from April;
We have in this chapter a good example of circumstances that are more similar to our own as non-cloistered members of an order. We must be equipped with spiritual practices that can sustain us throughout our days outside of a monastery, just as those referenced here who are working at a great distance.
Wednesday, November 30, 2011
November 30
Chapter 49
The Rule of Benedict November 30
I think most would read Benedict's talk of the "joy of the Holy Spirit" with regard to Lenten abstinence as deluded or darkly humorous. We have a hard time imagining how "the joy of spiritual desire" can in any way be enhanced by physical denial. But in the Christian tradition, Lent is not punishment. It is preparation for New Life in the Easter experience. For the heart that truly desires this New Life, then, the Lenten practices, painful as they may be in the short term, can produce the profound joy of the Spirit who brings about New Life in us.
The Rule of Benedict November 30
I think most would read Benedict's talk of the "joy of the Holy Spirit" with regard to Lenten abstinence as deluded or darkly humorous. We have a hard time imagining how "the joy of spiritual desire" can in any way be enhanced by physical denial. But in the Christian tradition, Lent is not punishment. It is preparation for New Life in the Easter experience. For the heart that truly desires this New Life, then, the Lenten practices, painful as they may be in the short term, can produce the profound joy of the Spirit who brings about New Life in us.
Tuesday, November 29, 2011
November 29
Chapter 48 pt. 3
The Rule of Benedict November 29
Sundays, in this passage, are to be set aside for the cultivation of the inner work that is study, or lectio divina. I find it fascinating that our own society at large, until very recently, regarded Sundays as a day set aside for "rest"--stores closed, family gathered, home-cooked meals shared, etc. But a dominant attitude in this recent memory is an entitlement to leisure, or idleness, on Sundays--watching football from the couch, reading the Sunday comics, long naps, etc.
I wonder what it might look like if we were to build into our attitude about Sundays the value of cultivating our inner life rather than the value of leisure. How difficult would it be, practically, for us to take steps towards Benedict's intentions here? I look forward to discussing how the chapter meeting of a potential canon community after a common meal each Sunday can contribute to cultivating such an attitude.
The Rule of Benedict November 29
Sundays, in this passage, are to be set aside for the cultivation of the inner work that is study, or lectio divina. I find it fascinating that our own society at large, until very recently, regarded Sundays as a day set aside for "rest"--stores closed, family gathered, home-cooked meals shared, etc. But a dominant attitude in this recent memory is an entitlement to leisure, or idleness, on Sundays--watching football from the couch, reading the Sunday comics, long naps, etc.
I wonder what it might look like if we were to build into our attitude about Sundays the value of cultivating our inner life rather than the value of leisure. How difficult would it be, practically, for us to take steps towards Benedict's intentions here? I look forward to discussing how the chapter meeting of a potential canon community after a common meal each Sunday can contribute to cultivating such an attitude.
Monday, November 28, 2011
November 28
Chapter 48 pt. 2
The Rule of Benedict November 28
from March:
In this passage we see Benedict creating conditions for ever further spiritual formation throughout the year. We also see him building into these conditions a support system for those who might resist going further.
Our community is bursting with opportunities for further spiritual formation right now. From the Advent devotionals, to morning prayers at the parish, to the Wednesday evening study, to the World Day of Prayer, there are so many ways for us to engage this season.
The Rule of Benedict November 28
from March:
In this passage we see Benedict creating conditions for ever further spiritual formation throughout the year. We also see him building into these conditions a support system for those who might resist going further.
Our community is bursting with opportunities for further spiritual formation right now. From the Advent devotionals, to morning prayers at the parish, to the Wednesday evening study, to the World Day of Prayer, there are so many ways for us to engage this season.
Sunday, November 27, 2011
November 27
First Sunday of Advent
Chapter 48 pt. 1
The Rule of Benedict November 27
"Idleness is the enemy of the soul."
Our culture often conceives of a "balanced" life as a life that maintains appropriate ratios between work and leisure. Much of the world's economy functions to supply each side of this "balance", and it is the leisure side that drives the sacred calf of "consumer spending" so much in our national psyche this time of year. I think it's safe to say that Americans are awash in idleness.
Part of the call to a Benedictine way of life is a call out of the dominant modes of being according to which our culture functions. If we truly believe the first sentence of this chapter and seek to find a balance in our life between prayer, work, and study that leaves little room for idleness, we will find ourselves functioning in a different mode altogether.
Chapter 48 pt. 1
The Rule of Benedict November 27
"Idleness is the enemy of the soul."
Our culture often conceives of a "balanced" life as a life that maintains appropriate ratios between work and leisure. Much of the world's economy functions to supply each side of this "balance", and it is the leisure side that drives the sacred calf of "consumer spending" so much in our national psyche this time of year. I think it's safe to say that Americans are awash in idleness.
Part of the call to a Benedictine way of life is a call out of the dominant modes of being according to which our culture functions. If we truly believe the first sentence of this chapter and seek to find a balance in our life between prayer, work, and study that leaves little room for idleness, we will find ourselves functioning in a different mode altogether.
Saturday, November 26, 2011
November 26
Eve of Advent
Chapter 47
The Rule of Benedict November 26
At this time in our community we are each entrusted with giving the signal for prayer in our personal practices. This is an important task, that, as we have each discovered, is far less simple than it might appear. The maintaining of our personal practices has been the Spirit's work among us.
Beginning next week, on Tuesday, Wednesday, Thursday, and Saturday mornings during Advent, prayers will be held in our parish at 8AM. If it is a logistical possibility for you, I encourage you to engage this opportunity in person as often as you can. It is a chance to experience another beautiful aspect of what the Spirit is bringing to life in our midst.
Chapter 47
The Rule of Benedict November 26
At this time in our community we are each entrusted with giving the signal for prayer in our personal practices. This is an important task, that, as we have each discovered, is far less simple than it might appear. The maintaining of our personal practices has been the Spirit's work among us.
Beginning next week, on Tuesday, Wednesday, Thursday, and Saturday mornings during Advent, prayers will be held in our parish at 8AM. If it is a logistical possibility for you, I encourage you to engage this opportunity in person as often as you can. It is a chance to experience another beautiful aspect of what the Spirit is bringing to life in our midst.
Friday, November 25, 2011
November 25
Chapter 46
The Rule of Benedict November 25
One aspect of community life is the wealth of stories that accumulate over the years. One such story I overheard at St. Gregory's had to do with the instructions in this chapter. It seems that a procedure for "com[ing] immediately before the Abbot and the community" after breaking something took on the form of kneeling with the broken item in hand at the entrance of the place where the community would gather next. So, if the next community gathering is prayer, one would kneel at the entrance of the chapel, if a meal, one would kneel at the entrance to the refectory, and so on. One day, many years ago, a brother was cleaning the bathroom before lunch and happened to break the toilet seat. So, as the community and guests, of which there happened to be a large number that day, came silently into the refectory after the lunch bell, they had to walk past this brother kneeling with a toilet seat. I was told that the procedure was modified after that.
The Rule of Benedict November 25
One aspect of community life is the wealth of stories that accumulate over the years. One such story I overheard at St. Gregory's had to do with the instructions in this chapter. It seems that a procedure for "com[ing] immediately before the Abbot and the community" after breaking something took on the form of kneeling with the broken item in hand at the entrance of the place where the community would gather next. So, if the next community gathering is prayer, one would kneel at the entrance of the chapel, if a meal, one would kneel at the entrance to the refectory, and so on. One day, many years ago, a brother was cleaning the bathroom before lunch and happened to break the toilet seat. So, as the community and guests, of which there happened to be a large number that day, came silently into the refectory after the lunch bell, they had to walk past this brother kneeling with a toilet seat. I was told that the procedure was modified after that.
Thursday, November 24, 2011
November 24
Thanksgiving Day
Chapter 45
The Rule of Benedict November 24
I saw these instructions (aside from the last sentence) played out several times during my two weeks at St. Gregory's. Almost every member of the community, including the Abbot, at one point or another, made a mistake on a Psalm tone or on a reading and immediately performed a small, quick genuflection toward the Superior. This little action seemed to be the beginning and the end of the matter, and I felt it to be refreshing to have such a clear procedure for the addressing of mistakes rather than an muddled series of apologies and/or reprimands and/or passive-aggressive silence and/or cloying assurances.
As Benedict indicates, the issue for the offender is that of humility, which, in truth, needs not speak a word of excuse or defense. And the issue for the Superior and community is that of holding the space for that humility to manifest without undue commentary or judgment.
Chapter 45
The Rule of Benedict November 24
I saw these instructions (aside from the last sentence) played out several times during my two weeks at St. Gregory's. Almost every member of the community, including the Abbot, at one point or another, made a mistake on a Psalm tone or on a reading and immediately performed a small, quick genuflection toward the Superior. This little action seemed to be the beginning and the end of the matter, and I felt it to be refreshing to have such a clear procedure for the addressing of mistakes rather than an muddled series of apologies and/or reprimands and/or passive-aggressive silence and/or cloying assurances.
As Benedict indicates, the issue for the offender is that of humility, which, in truth, needs not speak a word of excuse or defense. And the issue for the Superior and community is that of holding the space for that humility to manifest without undue commentary or judgment.
Wednesday, November 23, 2011
November 23
St. Clement of Rome
Chapter 44
The Rule of Benedict November 23
The serious faults concerning which this chapter instructs are, as I wrote on chapter 25, an indication of a serious illness in the individual. It strikes me here that the oratory and the table are the two pillars of common life in the monastery, and that when serious faults are committed by one member of the community, they threaten the health of the whole. Without explaining away the harshness of Benedict's instructions, I hear in this chapter a call to consider how profoundly our spiritual health is connected to that of our community.
Chapter 44
The Rule of Benedict November 23
The serious faults concerning which this chapter instructs are, as I wrote on chapter 25, an indication of a serious illness in the individual. It strikes me here that the oratory and the table are the two pillars of common life in the monastery, and that when serious faults are committed by one member of the community, they threaten the health of the whole. Without explaining away the harshness of Benedict's instructions, I hear in this chapter a call to consider how profoundly our spiritual health is connected to that of our community.
Tuesday, November 22, 2011
November 22
Chapter 43 pt. 2
The Rule of Benedict November 22
From March (modified):
The meals we share look very different than those for which Benedict is giving instruction here, but, as always, there are values below the surface of things to which we should pay attention. I hear first that we should engage common meals in ways that help to create safe space for all present. I also hear from this reading a calling to see our highest priority regarding meals and food to be that of community well-being rather than self-interest.
The Rule of Benedict November 22
From March (modified):
The meals we share look very different than those for which Benedict is giving instruction here, but, as always, there are values below the surface of things to which we should pay attention. I hear first that we should engage common meals in ways that help to create safe space for all present. I also hear from this reading a calling to see our highest priority regarding meals and food to be that of community well-being rather than self-interest.
Monday, November 21, 2011
November 21
Chapter 43 pt. 1
The Rule of Benedict November 21
Clearly, the spiritual formation of the individual and the community is the intention that undergirds each instruction in Benedict's Rule, and this passage is no exception. Discipline is applied to the latecomer, not because he really messes up the vibe, but because "nothing . . . [should] be put before the Work of God." As a person who is rarely early, I can easily recognize the preferences and choices that result in my being late. As Benedictines, we are called, in this passage, to consciously prefer and choose the Work of God over whatever else seems to demand our time and attention.
Let us "hasten with the greatest speed" today and hold up to God our sister, Julie, in her time of need.
The Rule of Benedict November 21
Clearly, the spiritual formation of the individual and the community is the intention that undergirds each instruction in Benedict's Rule, and this passage is no exception. Discipline is applied to the latecomer, not because he really messes up the vibe, but because "nothing . . . [should] be put before the Work of God." As a person who is rarely early, I can easily recognize the preferences and choices that result in my being late. As Benedictines, we are called, in this passage, to consciously prefer and choose the Work of God over whatever else seems to demand our time and attention.
Let us "hasten with the greatest speed" today and hold up to God our sister, Julie, in her time of need.
Sunday, November 20, 2011
November 20
The Feast of Christ the King
Chapter 42
The Rule of Benedict November 20
From March:
I hear from this chapter that silence is a value we ought to hold high in our personal practice. I also think it important to recognize that the type of silence we each need to cultivate depends upon the kind of noise that fills each of our lives. Whatever it looks like for us, let us seek to make room for silence in our daily lives.
I encourage you to read the comments under this post here:
March 21
Chapter 42
The Rule of Benedict November 20
From March:
I hear from this chapter that silence is a value we ought to hold high in our personal practice. I also think it important to recognize that the type of silence we each need to cultivate depends upon the kind of noise that fills each of our lives. Whatever it looks like for us, let us seek to make room for silence in our daily lives.
I encourage you to read the comments under this post here:
March 21
Saturday, November 19, 2011
November 19
Chapter 41
The Rule of Benedict November 19
This morning, in the course of my slow lectio reading through the Gospel of St. Mark, I began with chapter 9, verse 42: "If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea."
I hear a similar teaching in this passage from the Gospel and the above quote from chapter 41. We are all given to care for the spiritual well-being of all with whom we are in relationship, and the choices we make in our relationships are to serve in clearing the way for the Work of Grace. It is ignoring this responsibility in favor of small-minded self-interest that results in the proliferation of obstacles for everyone.
The Rule of Benedict November 19
". . . the Abbot's foresight shall decide on this.
Thus it is that he should adapt and arrange everything
in such a way that souls may be saved
and that the brethren may do their work
without just cause for murmuring."
in such a way that souls may be saved
and that the brethren may do their work
without just cause for murmuring."
This morning, in the course of my slow lectio reading through the Gospel of St. Mark, I began with chapter 9, verse 42: "If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea."
I hear a similar teaching in this passage from the Gospel and the above quote from chapter 41. We are all given to care for the spiritual well-being of all with whom we are in relationship, and the choices we make in our relationships are to serve in clearing the way for the Work of Grace. It is ignoring this responsibility in favor of small-minded self-interest that results in the proliferation of obstacles for everyone.
Friday, November 18, 2011
November 18
Chapter 40
The Rule of Benedict November 18
In the spirit of direct application, I believe we should henceforth measure wine by the hemina!
And from March:
"Above all else I urge that there should be no murmuring in the community." These are Benedict's concluding words to this chapter, and they show what his highest priority is regarding the amounts of food and drink consumed by the community. More than anything else, it's important that those who follow the Benedictine way are content with what is provided for them. This principle of contentedness goes well beyond food and drink to the heart of what we are about: the relinquishing of our prejudgments and desires in favor of the Spirit's guidance in our lives.
The Rule of Benedict November 18
In the spirit of direct application, I believe we should henceforth measure wine by the hemina!
And from March:
"Above all else I urge that there should be no murmuring in the community." These are Benedict's concluding words to this chapter, and they show what his highest priority is regarding the amounts of food and drink consumed by the community. More than anything else, it's important that those who follow the Benedictine way are content with what is provided for them. This principle of contentedness goes well beyond food and drink to the heart of what we are about: the relinquishing of our prejudgments and desires in favor of the Spirit's guidance in our lives.
Thursday, November 17, 2011
November 17
St. Margaret of Scotland
Chapter 39
The Rule of Benedict November 17
From March:
Given that we share a community meal each week, I hear from this chapter a call to be mindful with regard to food and drink. Let us seek to recognize in ourselves any hints of ingratitude or criticism of the meal, and, on the other hand, let us be aware of our impulses and desires that would have us cast aside moderation as we enjoy the abundance and generosity of our community.
Chapter 39
The Rule of Benedict November 17
From March:
Given that we share a community meal each week, I hear from this chapter a call to be mindful with regard to food and drink. Let us seek to recognize in ourselves any hints of ingratitude or criticism of the meal, and, on the other hand, let us be aware of our impulses and desires that would have us cast aside moderation as we enjoy the abundance and generosity of our community.
Tuesday, November 15, 2011
November 15
Chapter 37
The Rule of Benedict November 15
The first sentence of this chapter offers a small window into the intentions behind Benedict's Rule, and I think this window gives us a view of an answer to a common question, "Why would anyone want to commit her life to living in this way?"
Natural dispositions of a human being, as good as they can be in certain circumstances, are not a basis on which to build a healthy, whole person or community. For, as we all know, not everyone is identically disposed towards children or the elderly. But by formalizing a good disposition and imbuing it with the authority of the Rule, the value is freed from dependency on an individual's affectionate emotion, and placed in relation to an individual's vow of obedience under the guidance of his Superior.
This, to me, is true freedom when I consider my experience under the tyranny of emotional dispositions as a measure of "health" and "wholeness."
The Rule of Benedict November 15
The first sentence of this chapter offers a small window into the intentions behind Benedict's Rule, and I think this window gives us a view of an answer to a common question, "Why would anyone want to commit her life to living in this way?"
Natural dispositions of a human being, as good as they can be in certain circumstances, are not a basis on which to build a healthy, whole person or community. For, as we all know, not everyone is identically disposed towards children or the elderly. But by formalizing a good disposition and imbuing it with the authority of the Rule, the value is freed from dependency on an individual's affectionate emotion, and placed in relation to an individual's vow of obedience under the guidance of his Superior.
This, to me, is true freedom when I consider my experience under the tyranny of emotional dispositions as a measure of "health" and "wholeness."
Monday, November 14, 2011
November 14
Chapter 36
The Rule of Benedict November 14
As our ministry of prayer takes root deep in our lives, the outgrowth of that ministry connects us to each other, to the Church, and to the World in bonds of compassion and love. This compassion is practiced through acts of care for the physically sick among us, as are described in this chapter, but, in our context, it will be practiced more often through the offering of our prayerful presence to the spiritually and emotionally sick and distressed.
Let us open ourselves through prayer to be clear channels for the healing love of God.
The Rule of Benedict November 14
As our ministry of prayer takes root deep in our lives, the outgrowth of that ministry connects us to each other, to the Church, and to the World in bonds of compassion and love. This compassion is practiced through acts of care for the physically sick among us, as are described in this chapter, but, in our context, it will be practiced more often through the offering of our prayerful presence to the spiritually and emotionally sick and distressed.
Let us open ourselves through prayer to be clear channels for the healing love of God.
Sunday, November 13, 2011
November 13
Chapter 35 pt. 2
The Rule of Benedict November 13
This passage is taken relatively literally still today in Benedictine monasteries. Here are the cards used for the Sunday blessing of the kitchen servers and reader for the week:
The Rule of Benedict November 13
This passage is taken relatively literally still today in Benedictine monasteries. Here are the cards used for the Sunday blessing of the kitchen servers and reader for the week:
Saturday, November 12, 2011
November 12
Chapter 35 pt. 1
The Rule of Benedict November 12
I'm struck by the opening lines of this chapter:
Let the brethren serve one another,
and let no one be excused from the kitchen service . . .
For this service brings increase of reward and of charity.
Kitchen service is among the least specialized or esoteric practice in the monastery, yet the formational value of overtly serving one's sisters and brothers in this way is high. As I have mentioned before, during the first week of my stay at St. Gregory's Abbey in July, the Abbot of the community served as one of the kitchen servers--standing at the back of the refectory, clearing each plate, each cup, each piece of silverware as we finished, eating his meal after everyone else was dismissed. One could see how such service acts to demolish any class system.
The Rule of Benedict November 12
I'm struck by the opening lines of this chapter:
Let the brethren serve one another,
and let no one be excused from the kitchen service . . .
For this service brings increase of reward and of charity.
Kitchen service is among the least specialized or esoteric practice in the monastery, yet the formational value of overtly serving one's sisters and brothers in this way is high. As I have mentioned before, during the first week of my stay at St. Gregory's Abbey in July, the Abbot of the community served as one of the kitchen servers--standing at the back of the refectory, clearing each plate, each cup, each piece of silverware as we finished, eating his meal after everyone else was dismissed. One could see how such service acts to demolish any class system.
We would all do well to attend to the ways in which we can offer humble, charity-growing service in our own contexts.
Friday, November 11, 2011
November 11
St. Martin of Tours
Chapter 34
The Rule of Benedict November 11
From March:
In this chapter, Father Benedict demonstrates the gentleness with which we are to treat each other and ourselves. Our endeavors together are not in the service of an ideal or even of a vow or promise made, they are to form us into souls who are fully at home where God is at home. And if we are to be formed at all, we must be formed from where we are right now. Let us be present to our weaknesses and humble enough to acknowledge them. This is the only way forward.
Chapter 34
The Rule of Benedict November 11
From March:
In this chapter, Father Benedict demonstrates the gentleness with which we are to treat each other and ourselves. Our endeavors together are not in the service of an ideal or even of a vow or promise made, they are to form us into souls who are fully at home where God is at home. And if we are to be formed at all, we must be formed from where we are right now. Let us be present to our weaknesses and humble enough to acknowledge them. This is the only way forward.
Thursday, November 10, 2011
November 10
Chapter 33
The Rule of Benedict November 10
Our national culture places an unqualified positive value on a practice that Benedict here calls a "most wicked vice." The phenomenon generated within the human being by the act of private ownership is looked upon by Americans as a firm foundation on which to build a stable society. Benedict looks at this same phenomenon and instructs that it is "to be cut out of the monastery by the roots."
This striking disconnect prompts me to step back and question how it is that this phenomenon has generated within me that which father Benedict sees as so wicked and destructive. How is it that the roots of this vice have infiltrated the soil in which the Gospel has been planted in me? And how do I pull the roots up while living outside of a monastery?
The Rule of Benedict November 10
Our national culture places an unqualified positive value on a practice that Benedict here calls a "most wicked vice." The phenomenon generated within the human being by the act of private ownership is looked upon by Americans as a firm foundation on which to build a stable society. Benedict looks at this same phenomenon and instructs that it is "to be cut out of the monastery by the roots."
This striking disconnect prompts me to step back and question how it is that this phenomenon has generated within me that which father Benedict sees as so wicked and destructive. How is it that the roots of this vice have infiltrated the soil in which the Gospel has been planted in me? And how do I pull the roots up while living outside of a monastery?
Wednesday, November 9, 2011
November 9
Chapter 32
The Rule of Benedict November 9
In a society built upon the proliferation, consumption, and discarding of commodities, I hear from this chapter a radically alternative way of relating to physical property. Caring for the things we have, treating them as God-given gifts and responsibilities, orients our lives towards an economy of abundance where enoughness and generosity are operative values.
The Rule of Benedict November 9
In a society built upon the proliferation, consumption, and discarding of commodities, I hear from this chapter a radically alternative way of relating to physical property. Caring for the things we have, treating them as God-given gifts and responsibilities, orients our lives towards an economy of abundance where enoughness and generosity are operative values.
Tuesday, November 8, 2011
November 8
Chapter 31 pt. 2
The Rule of Benedict November 8
The instructions for the cellarer given here point to the heart of Christian authority as self-sacrificial service. The cellarer serves in a spirit of peace in the midst of the community. Jesus lays it out in Matthew 20: 25-28:
But Jesus called them to him and said, "You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many."
The Rule of Benedict November 8
The instructions for the cellarer given here point to the heart of Christian authority as self-sacrificial service. The cellarer serves in a spirit of peace in the midst of the community. Jesus lays it out in Matthew 20: 25-28:
But Jesus called them to him and said, "You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many."
Monday, November 7, 2011
November 7
Chapter 31 pt. 1
The Rule of Benedict November 7
In a non-cloistered community, it seems to me that the qualities of the cellarer detailed here can guide us all in our approach to handling the resources entrusted to us. How helpful it is for me to see my domicile as a sacred responsibility to maintain in the service of others.
The Rule of Benedict November 7
In a non-cloistered community, it seems to me that the qualities of the cellarer detailed here can guide us all in our approach to handling the resources entrusted to us. How helpful it is for me to see my domicile as a sacred responsibility to maintain in the service of others.
Sunday, November 6, 2011
November 6
Chapter 30
The Rule of Benedict November 6
From March:
As Sr. Joan points out, Benedictine discipline is always intended to heal, always to contribute to the formation of the individual. The support we offer to each other should also be so intended.
The Rule of Benedict November 6
From March:
As Sr. Joan points out, Benedictine discipline is always intended to heal, always to contribute to the formation of the individual. The support we offer to each other should also be so intended.
Saturday, November 5, 2011
November 5
Chapter 29
The Rule of Benedict November 5
I find in this chapter a challenge to keep my heart open when it is so tempting to close it. The end of the painful process of corrections and excommunication is not a boot out the door and an emotional writing off. It is a hopeful and forgiving spirit.
The Rule of Benedict November 5
I find in this chapter a challenge to keep my heart open when it is so tempting to close it. The end of the painful process of corrections and excommunication is not a boot out the door and an emotional writing off. It is a hopeful and forgiving spirit.
Friday, November 4, 2011
November 4
Chapter 28
The Rule of Benedict November 4
The list of "corrections" to be applied to a sister or brother seems to me to be a product of a very particular culture and intended for a very specific context. I think we would do well to not dwell on the literal, but to listen for the transcultural and trans-contextual message the Rule has for us here.
One aspect of that message, it seems to me, is that an eyes-wide-open concern for the spiritual welfare of each community member and for the community as a whole is of ultimate importance. There is no effort too great, no resources that shouldn't be expended to remedy the spiritual sickness of a member and preserve the spiritual health of a community.
The Rule of Benedict November 4
The list of "corrections" to be applied to a sister or brother seems to me to be a product of a very particular culture and intended for a very specific context. I think we would do well to not dwell on the literal, but to listen for the transcultural and trans-contextual message the Rule has for us here.
One aspect of that message, it seems to me, is that an eyes-wide-open concern for the spiritual welfare of each community member and for the community as a whole is of ultimate importance. There is no effort too great, no resources that shouldn't be expended to remedy the spiritual sickness of a member and preserve the spiritual health of a community.
Thursday, November 3, 2011
November 3
Chapter 27
The Rule of Benedict November 3
This chapter describes the motivation behind the harsh disciplinary techniques in the few preceding chapters. The means of discipline may change from 6th century Italy to now, but the attitude behind "the care of weak souls" outlined here is an enduring value of Benedict's Rule.
Let us seek to embody this "solicitous concern" for the welfare of those who fill the role of "delinquent brethren" in our lives, even if our call is simply to pray.
The Rule of Benedict November 3
This chapter describes the motivation behind the harsh disciplinary techniques in the few preceding chapters. The means of discipline may change from 6th century Italy to now, but the attitude behind "the care of weak souls" outlined here is an enduring value of Benedict's Rule.
Let us seek to embody this "solicitous concern" for the welfare of those who fill the role of "delinquent brethren" in our lives, even if our call is simply to pray.
Wednesday, November 2, 2011
November 2
Commemoration of All Faithful Departed
Chapter 26
The Rule of Benedict November 2
There is a name for a person who inserts herself between another person and the consequences of that other person's actions: an enabler. The fiction that an enabler tells herself is that her mediation is helping, when, in fact, it is only contributing to the problem. Enabling behavior is indicative of a serious problem within the enabler herself. A problem that requires a like cure.
Think of the recovery groups that spring up around A.A.: Codependents Anonymous, Al-Anon. These bear witness to the principles at play in this chapter.
Chapter 26
The Rule of Benedict November 2
There is a name for a person who inserts herself between another person and the consequences of that other person's actions: an enabler. The fiction that an enabler tells herself is that her mediation is helping, when, in fact, it is only contributing to the problem. Enabling behavior is indicative of a serious problem within the enabler herself. A problem that requires a like cure.
Think of the recovery groups that spring up around A.A.: Codependents Anonymous, Al-Anon. These bear witness to the principles at play in this chapter.
Tuesday, November 1, 2011
November 1
All Saints' Day
Chapter 25
The Rule of Benedict November 1
Benedict is acting here as a skilled physician engaged in an attempt to heal a seriously ill patient on the brink of death. These are measures taken to rattle the sister or brother to the core of their identity with the hope that they will see the alienation that results from their faults. There is no guarantee it will work, but it is with love and hope that this cure is applied.
Chapter 25
The Rule of Benedict November 1
Benedict is acting here as a skilled physician engaged in an attempt to heal a seriously ill patient on the brink of death. These are measures taken to rattle the sister or brother to the core of their identity with the hope that they will see the alienation that results from their faults. There is no guarantee it will work, but it is with love and hope that this cure is applied.
Monday, October 31, 2011
October 31
Chapter 24
The Rule of Benedict October 31
When all are gathered for the singular purpose of being formed spiritually in the Benedictine way, the means of correction for faults can be viewed through a lens of medicine rather than punishment. There is no judge banging a gavel from a courtroom throne here, but rather the battlefield medic who acts to save the life of the wounded.
The Rule of Benedict October 31
When all are gathered for the singular purpose of being formed spiritually in the Benedictine way, the means of correction for faults can be viewed through a lens of medicine rather than punishment. There is no judge banging a gavel from a courtroom throne here, but rather the battlefield medic who acts to save the life of the wounded.
Sunday, October 30, 2011
October 30
Chapter 23
The Rule of Benedict October 30
Excommunication from the community is an extreme solution, like amputation, and, when the conditions warrant, it is, ultimately, an act of mercy that allows the body to heal. It is unpleasant to think on such solutions, but their presence in the Rule is evidence of the clear-eyed realism that Benedict brings to his program for spiritual formation.
The Rule of Benedict October 30
Excommunication from the community is an extreme solution, like amputation, and, when the conditions warrant, it is, ultimately, an act of mercy that allows the body to heal. It is unpleasant to think on such solutions, but their presence in the Rule is evidence of the clear-eyed realism that Benedict brings to his program for spiritual formation.
Saturday, October 29, 2011
October 29
Chapter 22
The Rule of Benedict October 29
A long time ago Benedictines saw fit to re-imagine this chapter and adopt cells for sleeping quarters in monasteries rather than the dormitory Benedict describes here. The re-imagining of the Rule has a long precedent. The process of adaptation must be careful, however, to preserve the spirit behind the specific instructions when the specifics are set aside.
In the case of the Canon Communities of St. Benedict, Benedictine life is re-imagined once again. Here the very notion of living in a monastery is set aside, but what is preserved is the mutual support and encouragement along the path of Benedictine spiritual formation, which, I believe, is the spirit behind this chapter.
The Rule of Benedict October 29
A long time ago Benedictines saw fit to re-imagine this chapter and adopt cells for sleeping quarters in monasteries rather than the dormitory Benedict describes here. The re-imagining of the Rule has a long precedent. The process of adaptation must be careful, however, to preserve the spirit behind the specific instructions when the specifics are set aside.
In the case of the Canon Communities of St. Benedict, Benedictine life is re-imagined once again. Here the very notion of living in a monastery is set aside, but what is preserved is the mutual support and encouragement along the path of Benedictine spiritual formation, which, I believe, is the spirit behind this chapter.
Friday, October 28, 2011
October 28
Chapter 21
The Rule of Benedict October 28
Given that the first sentence of this chapter is conditional, "If the community is a large one . . .," I think it's fair to say that we have a long time until the position of deans will have any application for us in the spirit that Benedict intends.
The Rule of Benedict October 28
Given that the first sentence of this chapter is conditional, "If the community is a large one . . .," I think it's fair to say that we have a long time until the position of deans will have any application for us in the spirit that Benedict intends.
Thursday, October 27, 2011
October 27
Chapter 20
The Rule of Benedict October 27
From June:
As I have taken on a practice which includes more Offices each day, our Father Benedict's instructions here have found new resonance in me. Each experience of praying an office is far less important than the cultivation of the disciplined obedience that comes from the act of stopping and turning my attention to God. A desire for a particular set of emotions or mental states only serves to further fix my attention on myself.
It is then, when we obediently turn our hearts and minds from ourselves that we can be surprised by divine grace, which may inspire us to linger in response to God's presence.
The Rule of Benedict October 27
From June:
As I have taken on a practice which includes more Offices each day, our Father Benedict's instructions here have found new resonance in me. Each experience of praying an office is far less important than the cultivation of the disciplined obedience that comes from the act of stopping and turning my attention to God. A desire for a particular set of emotions or mental states only serves to further fix my attention on myself.
It is then, when we obediently turn our hearts and minds from ourselves that we can be surprised by divine grace, which may inspire us to linger in response to God's presence.
Wednesday, October 26, 2011
October 26
Chapter 19
The Rule of Benedict October 26
The personal experience of Presence while "assisting in the Work of God" (praying the Office) is what Benedict seeks to enable by this chapter. Of course there is a learning curve wherein one must learn the techniques involved in ritualized prayer, but other problems arise when we feel so comfortable within the form that our focused attention is no longer needed. It is at this point that Benedict calls on our minds to join our voices in harmony.
From February:
I appreciate that Benedict describes the desired relationship between mind (our thoughts) and voice (the words we sing) in the Divine Office as "in harmony". "Harmony" implies a pleasant relationship between two distinct entities, not a top-down conformation of one to the other. Our task as we pray is not so much to submit our thoughts to the words of the Office, but to allow our thoughts the freedom to sing along. And as we all know from experience, such freedom takes practice.
The Rule of Benedict October 26
The personal experience of Presence while "assisting in the Work of God" (praying the Office) is what Benedict seeks to enable by this chapter. Of course there is a learning curve wherein one must learn the techniques involved in ritualized prayer, but other problems arise when we feel so comfortable within the form that our focused attention is no longer needed. It is at this point that Benedict calls on our minds to join our voices in harmony.
From February:
I appreciate that Benedict describes the desired relationship between mind (our thoughts) and voice (the words we sing) in the Divine Office as "in harmony". "Harmony" implies a pleasant relationship between two distinct entities, not a top-down conformation of one to the other. Our task as we pray is not so much to submit our thoughts to the words of the Office, but to allow our thoughts the freedom to sing along. And as we all know from experience, such freedom takes practice.
Tuesday, October 25, 2011
October 25
Chapter 18 pt. 4
The Rule of Benedict October 25
The Book of Common Prayer has two different Psalm cycles that Jana and I have used at different times since February. One is from the Daily Office lectionary, which appoints Psalms for morning and evening on a 7-week cycle. This cycle tries to put morning Psalms in the morning and evening Psalms in the evening, similar to the way the Rule instructs, just on a much longer timeframe.
The other is a 4-week cycle that can be found in the BCP's Psalter itself. It goes linearly, from beginning to end, through the Psalter assigning Psalms to days of the month. If you notice, for example, on p. 766 at the top it says: Twenty-fifth Day: Morning Prayer, and then on p. 769 near the middle it says Twenty-fifth Day: Evening Prayer. This 4-week cycle is what we have been using in our home since September. It helps to give a feeling of really moving through the wide breadth of the Psalms in a few short weeks.
I recommend trying either of these to see what works for you. You can simply substitute the BCP Psalm cycle you choose for the Psalms in the Breviary and use the rest of the service directly from the Breviary, if you so desire.
The Rule of Benedict October 25
The Book of Common Prayer has two different Psalm cycles that Jana and I have used at different times since February. One is from the Daily Office lectionary, which appoints Psalms for morning and evening on a 7-week cycle. This cycle tries to put morning Psalms in the morning and evening Psalms in the evening, similar to the way the Rule instructs, just on a much longer timeframe.
The other is a 4-week cycle that can be found in the BCP's Psalter itself. It goes linearly, from beginning to end, through the Psalter assigning Psalms to days of the month. If you notice, for example, on p. 766 at the top it says: Twenty-fifth Day: Morning Prayer, and then on p. 769 near the middle it says Twenty-fifth Day: Evening Prayer. This 4-week cycle is what we have been using in our home since September. It helps to give a feeling of really moving through the wide breadth of the Psalms in a few short weeks.
I recommend trying either of these to see what works for you. You can simply substitute the BCP Psalm cycle you choose for the Psalms in the Breviary and use the rest of the service directly from the Breviary, if you so desire.
Monday, October 24, 2011
October 24
Feast of St. James of Jerusalem
Chapter 18 pt. 3
The Rule of Benedict October 24
Since August, on Thursday nights, I have using the rotation of Psalms that is laid out in the Daily Office from the Book of Common Prayer. This is a 7-week rotation, and so every 7 weeks the same Psalms will show up on a Thursday night.
Chapter 18 pt. 3
The Rule of Benedict October 24
Since August, on Thursday nights, I have using the rotation of Psalms that is laid out in the Daily Office from the Book of Common Prayer. This is a 7-week rotation, and so every 7 weeks the same Psalms will show up on a Thursday night.
Sunday, October 23, 2011
October 23
Chapter 18 pt. 2
The Rule of Benedict October 23
Over the last several months, Psalm 119 has found resonance within me in ways that I have not expected. Some speculate that this Psalm, based on the Hebrew alphabet, is a mnemonic tool intended for children. It is not nuanced, not subtle, and I find great help in its overt, simple assertion over and over that the speaker loves and obeys God's commands. My ego, at a given time, might balk by any number of concepts found in the psalm, but the deepest longings of my true self are affirmed and encouraged by its clear intention.
The Rule of Benedict October 23
Over the last several months, Psalm 119 has found resonance within me in ways that I have not expected. Some speculate that this Psalm, based on the Hebrew alphabet, is a mnemonic tool intended for children. It is not nuanced, not subtle, and I find great help in its overt, simple assertion over and over that the speaker loves and obeys God's commands. My ego, at a given time, might balk by any number of concepts found in the psalm, but the deepest longings of my true self are affirmed and encouraged by its clear intention.
Saturday, October 22, 2011
October 22
Chapter 18 pt. 1
The Rule of Benedict October 21
From February:
I have been struck over the last couple of years by the fact that almost every hour of the Divine Office begins with the versicle, "O God, come to my assistance," and the response, "O Lord, make haste to help me." How profoundly honest to begin prayer with such a request. And the expectation that, even if I'm praying 7 times in one day, I need God's help each time I approach God in prayer is naked realism on the part of Father Benedict. What joy it is to experience the Presence of a God who honors such a request.
The Rule of Benedict October 21
From February:
I have been struck over the last couple of years by the fact that almost every hour of the Divine Office begins with the versicle, "O God, come to my assistance," and the response, "O Lord, make haste to help me." How profoundly honest to begin prayer with such a request. And the expectation that, even if I'm praying 7 times in one day, I need God's help each time I approach God in prayer is naked realism on the part of Father Benedict. What joy it is to experience the Presence of a God who honors such a request.
Friday, October 21, 2011
October 21
Chapter 17
The Rule of Benedict October 21
I find this especially relevant given Gil's thoughts last night about the Scriptures being etched onto our souls during our formation as children and throughout our life. From February:
Sister Joan ends her commentary on this chapter admonishing us to consider the material we commit to memory. I think of the loads of songs with which I can sing along or whole scenes of dialog from Monty Python and the Holy Grail I often recite unbidden.
In October of 2009, I was driving home with Jana from northern AZ on a Tuesday at noon, the hour of Sext, which I had prayed each Tuesday for a year previous. We had our breviary with us, and so we prayed together in the van. To my surprise, I found that I had no trouble following along while looking straight ahead. I had accidentally memorized the Office.
To spin Sr. Joan's question in a positive light, what components of our prayer life have made their way into our memory without us realizing it? I imagine that the answer would surprise us.
The Rule of Benedict October 21
I find this especially relevant given Gil's thoughts last night about the Scriptures being etched onto our souls during our formation as children and throughout our life. From February:
Sister Joan ends her commentary on this chapter admonishing us to consider the material we commit to memory. I think of the loads of songs with which I can sing along or whole scenes of dialog from Monty Python and the Holy Grail I often recite unbidden.
In October of 2009, I was driving home with Jana from northern AZ on a Tuesday at noon, the hour of Sext, which I had prayed each Tuesday for a year previous. We had our breviary with us, and so we prayed together in the van. To my surprise, I found that I had no trouble following along while looking straight ahead. I had accidentally memorized the Office.
To spin Sr. Joan's question in a positive light, what components of our prayer life have made their way into our memory without us realizing it? I imagine that the answer would surprise us.
Thursday, October 20, 2011
October 20
Chapter 16
The Rule of Benedict October 20
A daily schedule of prayer is one way in which the practice of the oblates would differ from that of the canons. Canons, it seems to me, will conform to a set schedule of prayer (tbd) as they are able, whereas oblates create their own schedule as their life allows. This is a consistent difference between the practices of Benedictine oblates and monks.
The Rule of Benedict October 20
A daily schedule of prayer is one way in which the practice of the oblates would differ from that of the canons. Canons, it seems to me, will conform to a set schedule of prayer (tbd) as they are able, whereas oblates create their own schedule as their life allows. This is a consistent difference between the practices of Benedictine oblates and monks.
Wednesday, October 19, 2011
October 19
Chapter 15
The Rule of Benedict October 19
from February (my own comment on the post from this chapter):
I love this petition in the Litany for Sunday Lauds, weeks 2 and 4, in our Breviary:
"Diffuse the light of your Son's Resurrection to all the people of the world."
And the Concluding Prayer:
"God of the universe, when you raised your servant Jesus, you made him the light of the nations. May the salvation he brings us shine out to the ends of the earth, and may your name be blessed forever and ever."
And for weeks 1 and 3:
"Father of mercy, your love embraces everyone and through the Resurrection of your Son you call us all into your wonderful light. Dispel our darkness and make us a people with one heart and one voice, forever singing your praise, in Jesus, the Christ, our Lord."
The light of the Resurrection is within and shines through us! Yes, we know about the Resurrection, and more, we carry its audacity within us! We diffuse its light. Alleluia!
The Rule of Benedict October 19
from February (my own comment on the post from this chapter):
I love this petition in the Litany for Sunday Lauds, weeks 2 and 4, in our Breviary:
"Diffuse the light of your Son's Resurrection to all the people of the world."
And the Concluding Prayer:
"God of the universe, when you raised your servant Jesus, you made him the light of the nations. May the salvation he brings us shine out to the ends of the earth, and may your name be blessed forever and ever."
And for weeks 1 and 3:
"Father of mercy, your love embraces everyone and through the Resurrection of your Son you call us all into your wonderful light. Dispel our darkness and make us a people with one heart and one voice, forever singing your praise, in Jesus, the Christ, our Lord."
The light of the Resurrection is within and shines through us! Yes, we know about the Resurrection, and more, we carry its audacity within us! We diffuse its light. Alleluia!
Tuesday, October 18, 2011
October 18
Feast of St. Luke the Evangelist
Chapter 14
The Rule of Benedict October 18
Speaking of feasts, happy Feast of St. Luke! As you pray today, pay attention to the feast-specific content at the back of the Breviary (p. 2169) or in the BCP (p. 999 for readings and p. 244 for today's collect). Let praise God for our brother and teacher in the faith, St. Luke.
Chapter 14
The Rule of Benedict October 18
Speaking of feasts, happy Feast of St. Luke! As you pray today, pay attention to the feast-specific content at the back of the Breviary (p. 2169) or in the BCP (p. 999 for readings and p. 244 for today's collect). Let praise God for our brother and teacher in the faith, St. Luke.
Monday, October 17, 2011
October 17
Chapter 13 pt. 2
The Rule of Benedict October 17
Thank you all for a lovely time together yesterday.
from February:
When we place our inner work in close proximity to the inner work of others, we find ourselves to be vulnerable and exposed. This exposure is to the combustible dynamics of the Spirit, which is "apt" to cause contention amidst our egos as they maneuver to avoid being burned. Benedict's instruction is to keep these dynamics in mind as we pray the Lord's Prayer each day.
The Rule of Benedict October 17
Thank you all for a lovely time together yesterday.
from February:
When we place our inner work in close proximity to the inner work of others, we find ourselves to be vulnerable and exposed. This exposure is to the combustible dynamics of the Spirit, which is "apt" to cause contention amidst our egos as they maneuver to avoid being burned. Benedict's instruction is to keep these dynamics in mind as we pray the Lord's Prayer each day.
Sunday, October 16, 2011
October 16
Chapter 13 pt. 1
The Rule of Benedict October 16
A great diversity from the biblical witness is prescribed here. Benedict intends for us to be shaped by a vast experience of the Divine: the heights and the depths of God's exchange with humans. We must face both the shadow and the light of our heritage, which are mirrored in our own souls and in the world we inhabit.
The Rule of Benedict October 16
A great diversity from the biblical witness is prescribed here. Benedict intends for us to be shaped by a vast experience of the Divine: the heights and the depths of God's exchange with humans. We must face both the shadow and the light of our heritage, which are mirrored in our own souls and in the world we inhabit.
Saturday, October 15, 2011
October 15
Chapter 12
The Rule of Benedict October 15
I know that Lauds has been, for many of us, the primary office used to begin our practice. I find it amazing and beautiful that we, a millennium and a half later, can recognize the components of this office as they are laid out here in Chapter 12. This is one part of my soul's deep longing: to step into one of the Great Streams of the Faith and to be transformed by its ancient flow.
The Rule of Benedict October 15
I know that Lauds has been, for many of us, the primary office used to begin our practice. I find it amazing and beautiful that we, a millennium and a half later, can recognize the components of this office as they are laid out here in Chapter 12. This is one part of my soul's deep longing: to step into one of the Great Streams of the Faith and to be transformed by its ancient flow.
Friday, October 14, 2011
October 14
Chapter 11
The Rule of Benedict October 14
The preparation of our hearts for the celebration of our Lord's resurrection each Sunday is something of which to be mindful. What practices can be put in place that will soften the soil of our souls to receive what God intends for us each week? What a joy it is to gather with the Universal Church and with the Host of Heaven in worship on the Lord's Day, and what an honor to play our part in this central Cosmic Drama.
The Rule of Benedict October 14
The preparation of our hearts for the celebration of our Lord's resurrection each Sunday is something of which to be mindful. What practices can be put in place that will soften the soil of our souls to receive what God intends for us each week? What a joy it is to gather with the Universal Church and with the Host of Heaven in worship on the Lord's Day, and what an honor to play our part in this central Cosmic Drama.
Thursday, October 13, 2011
October 13
Chapter 10
The Rule of Benedict October 13
As I wrote in January, legalism is unhelpful, as is guilt and obligation, regarding prayer. We pray because we are invited and welcomed into relationship. We pray because the invitation calls forth in us a deep longing to be formed and transformed.
The Rule of Benedict October 13
As I wrote in January, legalism is unhelpful, as is guilt and obligation, regarding prayer. We pray because we are invited and welcomed into relationship. We pray because the invitation calls forth in us a deep longing to be formed and transformed.
Wednesday, October 12, 2011
October 12
Chapter 9
The Rule of Benedict October 12
Over the next couple of weeks the Rule will lay out a precise structure for community prayer. The details of this structure, although broadly influential in shaping Christian worship in the West over the last 1500 years, are less important for us than the overall structure itself. As we've all heard before, our prayers shape our beliefs, or, put a bit differently, our prayers order our inner life. It takes years and years of faithful practice, but we will find that when our thoughts and feelings are ordered, we are more able to listen, to hear, and to act in harmony with the Divine Will.
The Rule of Benedict October 12
Over the next couple of weeks the Rule will lay out a precise structure for community prayer. The details of this structure, although broadly influential in shaping Christian worship in the West over the last 1500 years, are less important for us than the overall structure itself. As we've all heard before, our prayers shape our beliefs, or, put a bit differently, our prayers order our inner life. It takes years and years of faithful practice, but we will find that when our thoughts and feelings are ordered, we are more able to listen, to hear, and to act in harmony with the Divine Will.
Tuesday, October 11, 2011
October 11
Chapter 8
The Rule of Benedict October 11
A Benedictine's life is a life that finds its main orientation according to prayer. Think of what will get you out of bed in the middle of the night--a crying child, a red-eye flight, "the necessities of nature." We orient our lives according to such things.
Imagine our prayers being our first priority in our daily life. What would need to shift? What resistance would arise within me to such a reorientation?
The Rule of Benedict October 11
A Benedictine's life is a life that finds its main orientation according to prayer. Think of what will get you out of bed in the middle of the night--a crying child, a red-eye flight, "the necessities of nature." We orient our lives according to such things.
Imagine our prayers being our first priority in our daily life. What would need to shift? What resistance would arise within me to such a reorientation?
Monday, October 10, 2011
October 10
Chapter 7 pt. 16
The Rule of Benedict October 10
I said previously that the twelfth step of humility deals with the outward demeanor of the monastic, and that is true, but it also describes an inward state of being. The inward state is one wherein we live with an acute awareness of the egoic self-interests that lie hidden at the core of our personality. These are our "sins at every moment," which corrupt even the best of our motives and intentions. This state of self-awareness is the top rung of the ladder--this ascent by descent--that Benedict describes in chapter 7. When we reach it, although we feel demolished and helpless, we have "presently come to that perfect love of God which casts out fear."
The Rule of Benedict October 10
I said previously that the twelfth step of humility deals with the outward demeanor of the monastic, and that is true, but it also describes an inward state of being. The inward state is one wherein we live with an acute awareness of the egoic self-interests that lie hidden at the core of our personality. These are our "sins at every moment," which corrupt even the best of our motives and intentions. This state of self-awareness is the top rung of the ladder--this ascent by descent--that Benedict describes in chapter 7. When we reach it, although we feel demolished and helpless, we have "presently come to that perfect love of God which casts out fear."
Sunday, October 9, 2011
October 9
Chapter 7 pt. 15
The Rule of Benedict October 9
I was in a meeting yesterday where I witnessed a man's capacity to speak and listen crippled by his inability to hold his tongue. As he kept talking, compelled by a need to express himself and make convincing points, his own words spun him around until the monologue collapsed into self-centered pettiness--sad and foolish. I have given such monologues more times than I care to admit, and, as I read Benedict's eleventh step of humility this morning, I am struck by its wisdom.
The Rule of Benedict October 9
I was in a meeting yesterday where I witnessed a man's capacity to speak and listen crippled by his inability to hold his tongue. As he kept talking, compelled by a need to express himself and make convincing points, his own words spun him around until the monologue collapsed into self-centered pettiness--sad and foolish. I have given such monologues more times than I care to admit, and, as I read Benedict's eleventh step of humility this morning, I am struck by its wisdom.
Saturday, October 8, 2011
October 8
Chapter 7 pt. 14
The Rule of Benedict October 8
The tenth degree of humility is not simply "to not laugh." It is to "be not ready or quick to laugh." I have the image of a spring-loaded toy: compressed and waiting for the button to be pushed that releases a burst of energy.
I think the tenth degree follows from the ninth in that the loaded spring of ready and quick laughter can be another way we impose ourselves upon silence and compromise our hospitality to Spirit.
The Rule of Benedict October 8
The tenth degree of humility is not simply "to not laugh." It is to "be not ready or quick to laugh." I have the image of a spring-loaded toy: compressed and waiting for the button to be pushed that releases a burst of energy.
I think the tenth degree follows from the ninth in that the loaded spring of ready and quick laughter can be another way we impose ourselves upon silence and compromise our hospitality to Spirit.
Friday, October 7, 2011
October 7
Chapter 7 pt. 13
The Rule of Benedict October 7
From January:
I perceive the ninth step of humility to be Benedict's way of weaning us from the belief that our daily circumstances stand in need of our uninvited interpretations and solutions. By keeping silent until addressed, we cultivate the capacity to be truly hospitable and open to reality on God's terms instead of our own.
The Rule of Benedict October 7
From January:
I perceive the ninth step of humility to be Benedict's way of weaning us from the belief that our daily circumstances stand in need of our uninvited interpretations and solutions. By keeping silent until addressed, we cultivate the capacity to be truly hospitable and open to reality on God's terms instead of our own.
Thursday, October 6, 2011
October 6
Chapter 7 pt. 12
The Rule of Benedict October 6
From January:
Trailblazer. Entrepreneur. Innovator. These are the titles of aspiration in our culture and antitheses of Benedict's eighth step of humility. We must take care, as a part of a lay order that has no clear precedent, to not become a law unto ourselves. It's up to us to find those who act as our elders on this path and place our feet in their footprints.
From June:
My novitiate as a Benedictine canon is part of this process of seeking "elders". Let us hold the question together of whether the identity of a Canon Community of St. Benedict fits well at the center of our common life to the end of helping us to establish "the common Rule of the monastery."
The Rule of Benedict October 6
From January:
Trailblazer. Entrepreneur. Innovator. These are the titles of aspiration in our culture and antitheses of Benedict's eighth step of humility. We must take care, as a part of a lay order that has no clear precedent, to not become a law unto ourselves. It's up to us to find those who act as our elders on this path and place our feet in their footprints.
From June:
My novitiate as a Benedictine canon is part of this process of seeking "elders". Let us hold the question together of whether the identity of a Canon Community of St. Benedict fits well at the center of our common life to the end of helping us to establish "the common Rule of the monastery."
Wednesday, October 5, 2011
October 5
Chapter 7 pt. 11
The Rule of Benedict October 5
When we derive our worthiness from any story our ego tells about itself, we are made unable to receive the true worth of what God has or us, which cannot be distorted to fit within that story.
The Rule of Benedict October 5
When we derive our worthiness from any story our ego tells about itself, we are made unable to receive the true worth of what God has or us, which cannot be distorted to fit within that story.
Tuesday, October 4, 2011
October 4
The Feast of St. Francis of Assisi
Chapter 7 pt. 10
The Rule of Benedict October 4
From January:
There's an image that comes to mind when I read this passage. It's an image of Gil, in August of 2006, the week he was appointed Vicar at St. Augustine's, in sunglasses, a baseball cap, shorts, a long-sleeved shirt, and gloves, cutting back the palo verde that had grown to completely cover the church sign on College Ave. It was well over 100 degrees that day and cloudy, and we all know how Gil feels about the %*##@ heat. But, as the new Vicar, he didn't demand that anyone other than he brave the Summer weather and tend to the grossly neglected landscaping in front of the Parish.
Chapter 7 pt. 10
The Rule of Benedict October 4
From January:
There's an image that comes to mind when I read this passage. It's an image of Gil, in August of 2006, the week he was appointed Vicar at St. Augustine's, in sunglasses, a baseball cap, shorts, a long-sleeved shirt, and gloves, cutting back the palo verde that had grown to completely cover the church sign on College Ave. It was well over 100 degrees that day and cloudy, and we all know how Gil feels about the %*##@ heat. But, as the new Vicar, he didn't demand that anyone other than he brave the Summer weather and tend to the grossly neglected landscaping in front of the Parish.
Monday, October 3, 2011
October 3
Chapter 7 pt. 9
The Rule of Benedict October 3
From January:
It seems appropriate that we each find ourselves in a relationship with a spiritual guide of some sort from whom we hide no evil thoughts or deeds. To confess with our mouth that which we have intentionally hidden can be a powerful healing act in the proper context. We would do well to incorporate such acts into our Benedictine practice.
I encourage us all to consider who in our life can act as a confessor for us. Your priest? Your spiritual director?
The Rule of Benedict October 3
From January:
It seems appropriate that we each find ourselves in a relationship with a spiritual guide of some sort from whom we hide no evil thoughts or deeds. To confess with our mouth that which we have intentionally hidden can be a powerful healing act in the proper context. We would do well to incorporate such acts into our Benedictine practice.
I encourage us all to consider who in our life can act as a confessor for us. Your priest? Your spiritual director?
Sunday, October 2, 2011
October 2
Chapter 7 pt. 8
The Rule of Benedict October 2
From January:
The fourth step of humility reminds us that spiritual formation, not utopian community, is the end, or goal, of Benedict's Rule.
The Rule of Benedict October 2
From January:
The fourth step of humility reminds us that spiritual formation, not utopian community, is the end, or goal, of Benedict's Rule.
Saturday, October 1, 2011
October 1
Chapter 7 pt. 7
The Rule of Benedict October 1
From January:
After the instruction to love not our own wills, but to love the will of God, we are, in the third step of humility, admonished to submit ourselves in obedience to the will of a flesh-and-blood human being. It is Benedict's understanding, so it seems from chapter 5, that such obedience prepares us to obey the will of God in our lives.
The Rule of Benedict October 1
From January:
After the instruction to love not our own wills, but to love the will of God, we are, in the third step of humility, admonished to submit ourselves in obedience to the will of a flesh-and-blood human being. It is Benedict's understanding, so it seems from chapter 5, that such obedience prepares us to obey the will of God in our lives.
Friday, September 30, 2011
September 30
Chapter 7 pt. 6
The Rule of Benedict September 30
This degree of humility, to "love not [one's] own will," is a radical step for any human being to take. What would it mean to say, "I don't love you anymore," to our self-will?
In my life, I perceive this to mean a reorientation away from the thoughts and emotions that rise up within me and their corresponding choices. If I don't love something, I do not seek its interests, and the interests of my self-will, for us Westerners, are the very terms in which we have learned to conceive of ourselves.
This second rung on the ladder of humility, then, is a negative one that puts the brakes on the barreling freight train of our self-governance. Attend today to where this brake can be applied in your life.
The Rule of Benedict September 30
This degree of humility, to "love not [one's] own will," is a radical step for any human being to take. What would it mean to say, "I don't love you anymore," to our self-will?
In my life, I perceive this to mean a reorientation away from the thoughts and emotions that rise up within me and their corresponding choices. If I don't love something, I do not seek its interests, and the interests of my self-will, for us Westerners, are the very terms in which we have learned to conceive of ourselves.
This second rung on the ladder of humility, then, is a negative one that puts the brakes on the barreling freight train of our self-governance. Attend today to where this brake can be applied in your life.
Thursday, September 29, 2011
September 29
Feast of St. Michael and All Angels
Chapter 7 pt. 5
The Rule of Benedict September 29
How interesting that on today's feast day we have a passage that mentions the role of angels as agents of God's care. The overwhelming theme of this first step of humility is that we are not alone in our lives, and we ought not pretend that we are. We move and have our being in realms seen and unseen.
Chapter 7 pt. 5
The Rule of Benedict September 29
How interesting that on today's feast day we have a passage that mentions the role of angels as agents of God's care. The overwhelming theme of this first step of humility is that we are not alone in our lives, and we ought not pretend that we are. We move and have our being in realms seen and unseen.
Wednesday, September 28, 2011
September 28
Chapter 7 pt. 4
The Rule of Benedict September 28
Turning away from our own will is what follows from turning our attention to God in the moments of life. It is not a once and for all event, but a perpetually present opportunity to listen and obey.
The Rule of Benedict September 28
Turning away from our own will is what follows from turning our attention to God in the moments of life. It is not a once and for all event, but a perpetually present opportunity to listen and obey.
Tuesday, September 27, 2011
September 27
Chapter 7 pt. 3
The Rule of Benedict September 27
We must live in the eternal Now with respect to God because God lives in the eternal Now with respect to us. The option to turn our thoughts/attention to God is always available because God, at each moment, inhabits our consciousness. Wrongful thoughts are those that make this option difficult to choose, not because God is further away, but because they overwhelm our perception.
The Rule of Benedict September 27
We must live in the eternal Now with respect to God because God lives in the eternal Now with respect to us. The option to turn our thoughts/attention to God is always available because God, at each moment, inhabits our consciousness. Wrongful thoughts are those that make this option difficult to choose, not because God is further away, but because they overwhelm our perception.
Monday, September 26, 2011
September 26
Chapter 7 pt. 2
The Rule of Benedict September 26
As I read this first step again I am drawn to the notion that our various sins and vices require our resistance "at every moment," which is a corollary to keeping awe of God "before [our] eyes." In other words, one takes the first rung of this ladder in the moment, in the eternal Now, not once and for all.
The Rule of Benedict September 26
As I read this first step again I am drawn to the notion that our various sins and vices require our resistance "at every moment," which is a corollary to keeping awe of God "before [our] eyes." In other words, one takes the first rung of this ladder in the moment, in the eternal Now, not once and for all.
Sunday, September 25, 2011
September 25
Chapter 7 pt. 1
The Rule of Benedict September 25
From January:
Chapter 7 on humility is the longest in the Rule. Today's selection is a sort of introduction to the chapter wherein Father Benedict makes a case for humility as the means by which we reach our home with God, or, differently put, the means by which we become a place where God is at home. I see Benedict's path of humility as akin to the kenotic path (self-emptying) of Jesus as described in Philippians 2. To follow the steps along this path, or "climb" the rungs of this ladder, is the work of a lifetime done in an intentional and supportive community.
The Rule of Benedict September 25
From January:
Chapter 7 on humility is the longest in the Rule. Today's selection is a sort of introduction to the chapter wherein Father Benedict makes a case for humility as the means by which we reach our home with God, or, differently put, the means by which we become a place where God is at home. I see Benedict's path of humility as akin to the kenotic path (self-emptying) of Jesus as described in Philippians 2. To follow the steps along this path, or "climb" the rungs of this ladder, is the work of a lifetime done in an intentional and supportive community.
Saturday, September 24, 2011
September 24
Chapter 6
The Rule of Benedict September 24
Rarely do words ring truer in my life than Benedict's quote from Proverbs 10:19: "In much speaking you will not escape sin."
To "hold silence," as Gil calls it, is to listen for direction in a conversation or a group from somewhere other than my own thoughts and words. It is to be fully present and engaged without reaching for the steering wheel.
The Rule of Benedict September 24
Rarely do words ring truer in my life than Benedict's quote from Proverbs 10:19: "In much speaking you will not escape sin."
To "hold silence," as Gil calls it, is to listen for direction in a conversation or a group from somewhere other than my own thoughts and words. It is to be fully present and engaged without reaching for the steering wheel.
Friday, September 23, 2011
September 23
Chapter 5 pt. 2
The Rule of Benedict September 23
In our context, it seems to me that murmuring, or grumbling, occurs whenever feelings of opposition to our community's leadership rise up in our hearts and are given a bed and a seat at the table. Appropriately addressing those feelings directly to the leadership is not murmuring, nor is acknowledging them and showing them to the door. But when we welcome, feed, and house them in the privacy of our hearts, they keep us from being formed in the likeness of Christ on the Benedictine path.
The Rule of Benedict September 23
In our context, it seems to me that murmuring, or grumbling, occurs whenever feelings of opposition to our community's leadership rise up in our hearts and are given a bed and a seat at the table. Appropriately addressing those feelings directly to the leadership is not murmuring, nor is acknowledging them and showing them to the door. But when we welcome, feed, and house them in the privacy of our hearts, they keep us from being formed in the likeness of Christ on the Benedictine path.
Thursday, September 22, 2011
September 22
Chapter 5 pt. 1
The Rule of Benedict September 22
From May:
Before we are able to obey, we must be able to perceive that which is being asked of us. John the Baptist says that Jesus comes as one with a winnowing fork in hand to separate the wheat from the chaff. On a personal level, I have experienced this to mean that Jesus, my Master, comes to separate that which is true from that which is false within me. Obedience for a Benedictine is to act in accordance with what Jesus reveals to be true with regard to Holy Scripture, the Rule, and the instructions of one's Superior.
The Rule of Benedict September 22
From May:
Before we are able to obey, we must be able to perceive that which is being asked of us. John the Baptist says that Jesus comes as one with a winnowing fork in hand to separate the wheat from the chaff. On a personal level, I have experienced this to mean that Jesus, my Master, comes to separate that which is true from that which is false within me. Obedience for a Benedictine is to act in accordance with what Jesus reveals to be true with regard to Holy Scripture, the Rule, and the instructions of one's Superior.
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