Chapter 7 pt. 6
The Rule of Benedict May 31
It's one thing to love not my own will, it's another thing to be able to distinguish between my will for myself and God's will for me. This is, I believe, the crux of what we refer to as discernment. I envision our order to have the capacity to function as a discernment committee for its members. How often would the significant decisions I face in life benefit from a patient listening in community to the Spirit's voice?
Tuesday, May 31, 2011
Monday, May 30, 2011
May 30
Chapter 7 pt. 5
The Rule of Benedict May 30
If we join Benedict in this countercultural rejection of self-will and our own desires, let there be no misunderstanding: it will require everything from us, day after day after day. We must, as Gil says, persevere in keeping our stone in the water if there is to be any hope of it becoming smooth.
The Rule of Benedict May 30
If we join Benedict in this countercultural rejection of self-will and our own desires, let there be no misunderstanding: it will require everything from us, day after day after day. We must, as Gil says, persevere in keeping our stone in the water if there is to be any hope of it becoming smooth.
Sunday, May 29, 2011
May 29
Chapter 7 pt. 4
The Rule of Benedict May 29
I am unable to think of a value that is held higher in Western culture than that of self-determination, or freedom of will. Yet this paragraph sets Benedict in diametrical opposition to such a value. Benedict instructs us, in light of scripture, to distrust our own will because what seems right to us may lead us to utter destruction.
It's hard to be more countercultural in our context. How willing are we, really, to follow Benedict on a path that begins with rejecting one of our society's most treasured dictums?
And a comment to the above from our sister, Ruth:
I won't pretend to have an answer that, Chad. Just to say that in my experience, finding that my life is not all about the pursuit of my own desires attained by the strength of my will was an idea easy to accept after repeated failures and disappointments. More often than not I never did succeed at the things that were to put me on the path toward my dreams. I was driven by a sincere desire to cultivate my intellect, but I've never been a stellar student, never scored well on tests, never got into elite programs. Moreover, when I did succeed, it wasn't enough. So I got into this or that program or got to do research on this or that...no matter what it was I was never satisfied.
Our own wills are hopelessly fickle and will never satisfy us. Unless, that is, we work to align our own will with that of God. Which is, of course, a lifetime's work.
The Rule of Benedict May 29
I am unable to think of a value that is held higher in Western culture than that of self-determination, or freedom of will. Yet this paragraph sets Benedict in diametrical opposition to such a value. Benedict instructs us, in light of scripture, to distrust our own will because what seems right to us may lead us to utter destruction.
It's hard to be more countercultural in our context. How willing are we, really, to follow Benedict on a path that begins with rejecting one of our society's most treasured dictums?
And a comment to the above from our sister, Ruth:
I won't pretend to have an answer that, Chad. Just to say that in my experience, finding that my life is not all about the pursuit of my own desires attained by the strength of my will was an idea easy to accept after repeated failures and disappointments. More often than not I never did succeed at the things that were to put me on the path toward my dreams. I was driven by a sincere desire to cultivate my intellect, but I've never been a stellar student, never scored well on tests, never got into elite programs. Moreover, when I did succeed, it wasn't enough. So I got into this or that program or got to do research on this or that...no matter what it was I was never satisfied.
Our own wills are hopelessly fickle and will never satisfy us. Unless, that is, we work to align our own will with that of God. Which is, of course, a lifetime's work.
Saturday, May 28, 2011
May 28
Chapter 7 pt. 3
The Rule of Benedict May 28
When I truly know that God is intimately aware of my inner life, my ability to harbor wrongful thoughts is threatened. How can I, when I know there is no secrecy, hide my wickedness from God? Yet I often find myself trying to do just that. I am forgetful. I operate from an egocentrism that focuses my attention on the walls and darkened corners within my mind. And this is the first step of humility, to replace this small perspective that harbors my darkness with God's vast light that drives all darkness away.
Gil's sermon on Thursday about abiding--the notion of divine intimacy--provides a helpful perspective on Benedict's words in this passage.
The Rule of Benedict May 28
When I truly know that God is intimately aware of my inner life, my ability to harbor wrongful thoughts is threatened. How can I, when I know there is no secrecy, hide my wickedness from God? Yet I often find myself trying to do just that. I am forgetful. I operate from an egocentrism that focuses my attention on the walls and darkened corners within my mind. And this is the first step of humility, to replace this small perspective that harbors my darkness with God's vast light that drives all darkness away.
Gil's sermon on Thursday about abiding--the notion of divine intimacy--provides a helpful perspective on Benedict's words in this passage.
Thursday, May 26, 2011
May 27
Chapter 7 pt. 2
The Rule of Benedict May 27
Benedict chooses troublesome language to describe the first step of humility. Words such as "fear" and "hell-fire" seem to fit better in a Flannery O'Connor story than in the Rule. So what is Father Benedict getting at with such a vocabulary? I don't want to dismiss or explain away his harsh words, but it's important, I believe, to peer through them to what lies deeper than the literal. When I do this, I see the essence of the first step of humility to be a shifting of focus from the egocentric to the theocentric. Of course, this first step is itself the ongoing work of a lifetime.
The Rule of Benedict May 27
Benedict chooses troublesome language to describe the first step of humility. Words such as "fear" and "hell-fire" seem to fit better in a Flannery O'Connor story than in the Rule. So what is Father Benedict getting at with such a vocabulary? I don't want to dismiss or explain away his harsh words, but it's important, I believe, to peer through them to what lies deeper than the literal. When I do this, I see the essence of the first step of humility to be a shifting of focus from the egocentric to the theocentric. Of course, this first step is itself the ongoing work of a lifetime.
May 26
Chapter 7 pt. 1
The Rule of Benedict May 26
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 May 26
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.
Tuesday, May 24, 2011
May 25
The Feast of St. Julie's birth
Chapter 6
The Rule of Benedict May 25
The "spirit of silence" that Benedict instructs the monastic to cultivate is of a particular character. Benedict's silence is chosen for the sake of spiritual formation in oneself and in one's sister or brother. The spirit of silence is kind and generous, not stingy or hostile. In other words, it's safe. Safe silence, held in common, is a great gift, and it's one that we, as an order and as a community experience together regularly.
Chapter 6
The Rule of Benedict May 25
The "spirit of silence" that Benedict instructs the monastic to cultivate is of a particular character. Benedict's silence is chosen for the sake of spiritual formation in oneself and in one's sister or brother. The spirit of silence is kind and generous, not stingy or hostile. In other words, it's safe. Safe silence, held in common, is a great gift, and it's one that we, as an order and as a community experience together regularly.
May 24
Chapter 5 pt. 2
The Rule of Benedict May 24
Obedience is the framework of Benedict's vision of monastic life, and the greatest threat to his framework isn't defiant refusal to obey, but murmuring. The activity of murmuring, or grumbling, establishes a realm of relationship that exists outside Benedict's framework, and, from the outside, attacks monastic life. The monastery can handle legitimate complaints and even blatant disobedience within this framework, but not murmuring, which forms the heart of the murmurer into a place of conflict and deceit. On the contrary, our desire is to be formed inwardly in such a way that frees us to listen to God and respond with joyful action.
The Rule of Benedict May 24
Obedience is the framework of Benedict's vision of monastic life, and the greatest threat to his framework isn't defiant refusal to obey, but murmuring. The activity of murmuring, or grumbling, establishes a realm of relationship that exists outside Benedict's framework, and, from the outside, attacks monastic life. The monastery can handle legitimate complaints and even blatant disobedience within this framework, but not murmuring, which forms the heart of the murmurer into a place of conflict and deceit. On the contrary, our desire is to be formed inwardly in such a way that frees us to listen to God and respond with joyful action.
Sunday, May 22, 2011
May 23
Chapter 5 pt. 1
The Rule of Benedict May 23
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 May 23
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.
May 22
Chapter 4 pt. 4
The Rule of Benedict May 22
Today's thoughts are regarding #56-61 from January 20 in addition to the link above.
I am struck here at the end of this chapter by what a blessing it is to have the opportunity to build a workshop of our own in which to put these tools into practice. The building of the workshop will take our firm persistence, but let us place our hope in what God has prepared to do in and through us.
I have the strong intuition that our workshop is taking shape in beautiful ways that we had not envisioned when I commented on this passage in January. I look forward to sharing with you all what I see from my perspective and receiving from you what you see from yours.
The Rule of Benedict May 22
Today's thoughts are regarding #56-61 from January 20 in addition to the link above.
I am struck here at the end of this chapter by what a blessing it is to have the opportunity to build a workshop of our own in which to put these tools into practice. The building of the workshop will take our firm persistence, but let us place our hope in what God has prepared to do in and through us.
I have the strong intuition that our workshop is taking shape in beautiful ways that we had not envisioned when I commented on this passage in January. I look forward to sharing with you all what I see from my perspective and receiving from you what you see from yours.
Friday, May 20, 2011
May 21
Chapter 4 pt. 3
The Rule of Benedict May 21 #44-55
Today's thoughts are concerning #44-55 at the link above.
In the biblical tradition, the Judgment of God is a great hope to be invoked by the people of God. It is invoked, at its worst, as a punishment of enemies or as a means of control. In its best form, the hope is in a Reality that frees us from the need to be judge, a posture that reflects back upon us and a condition that profoundly clouds our vision (Matt. 7:1-5). When God is Judge, I don't need to be. I can accept what is as it is.
How appropriate that what I wrote above in January comes back around on this day when the world is abuzz with news of Judgment Day.
The Rule of Benedict May 21 #44-55
Today's thoughts are concerning #44-55 at the link above.
In the biblical tradition, the Judgment of God is a great hope to be invoked by the people of God. It is invoked, at its worst, as a punishment of enemies or as a means of control. In its best form, the hope is in a Reality that frees us from the need to be judge, a posture that reflects back upon us and a condition that profoundly clouds our vision (Matt. 7:1-5). When God is Judge, I don't need to be. I can accept what is as it is.
How appropriate that what I wrote above in January comes back around on this day when the world is abuzz with news of Judgment Day.
Thursday, May 19, 2011
May 20
Chapter 4 pt. 2
The Rule of Benedict May 20
In this portion of chapter 4, Benedict casts a vision of a monastic heart bereft of violence, defensiveness, and self-importance. This is no easy vision to live up to. It requires courage to lay down my defenses, give up "being right", and entrust my worth to God. It requires generosity of spirit and vulnerability. It might even require our death, like it did of our Lord and many of his disciples.
The Rule of Benedict May 20
In this portion of chapter 4, Benedict casts a vision of a monastic heart bereft of violence, defensiveness, and self-importance. This is no easy vision to live up to. It requires courage to lay down my defenses, give up "being right", and entrust my worth to God. It requires generosity of spirit and vulnerability. It might even require our death, like it did of our Lord and many of his disciples.
Wednesday, May 18, 2011
May 19
Chapter 4 pt. 1
The Rule of Benedict May 19
Contained in this first section of Chapter 4 on the Tools for Good Works are some of what are known as the 7 corporal works for mercy:
1. feeding the hungry
2. giving drink to the thirsty
3. clothing the naked
4. sheltering the homeless
5. visiting the sick
6. ransoming the prisoner
7. burying the dead
The establishment of Benedict's Closet in our Parish is a wonderful beginning to our community's practice of the corporal works of mercy. Let us each find ways to engage this new ministry with our time and resources.
The Rule of Benedict May 19
Contained in this first section of Chapter 4 on the Tools for Good Works are some of what are known as the 7 corporal works for mercy:
1. feeding the hungry
2. giving drink to the thirsty
3. clothing the naked
4. sheltering the homeless
5. visiting the sick
6. ransoming the prisoner
7. burying the dead
The establishment of Benedict's Closet in our Parish is a wonderful beginning to our community's practice of the corporal works of mercy. Let us each find ways to engage this new ministry with our time and resources.
Tuesday, May 17, 2011
May 18
Chapter 3 pt. 2
The Rule of Benedict May 18
Part of what it means for us to bear the title "Benedictine" is for us to accept the Rule of Benedict as a rule, or a standard, by which to measure our lives. This does not imply that we subject ourselves to a simple, one-to-one application of the Rule, but rather that we each submit ourselves to the authority of the Rule instead of to our self-will in matters pertaining to our spiritual formation.
The Rule of Benedict May 18
Part of what it means for us to bear the title "Benedictine" is for us to accept the Rule of Benedict as a rule, or a standard, by which to measure our lives. This does not imply that we subject ourselves to a simple, one-to-one application of the Rule, but rather that we each submit ourselves to the authority of the Rule instead of to our self-will in matters pertaining to our spiritual formation.
Monday, May 16, 2011
May 17
Chapter 3 pt. 1
The Rule of Benedict May 17
Directly on the heels of a chapter in which his monastic superior is entrusted with the sacred responsibility of spiritual formation for the entire community, our father Benedict instructs that no important matter is to be resolved without summoning the community to counsel "because it often happens that the Lord makes the best course clear to one of the youngest" (tr. Patrick Barry OSB). It seems to me that we have here an instance of Benedict's profound wisdom as a master of the Way. Yes, some are called to assume responsibility for the spiritual well-being of others, but God is no respecter of persons and will not be confined to the minds and lips of the powerful. The culture of the monastery has built into it the capacity to listen to the Lord through every last member. In our association, we see this culture embodied in the children who encircle the Table and by whose hands we are fed the living Bread each week.
The Rule of Benedict May 17
Directly on the heels of a chapter in which his monastic superior is entrusted with the sacred responsibility of spiritual formation for the entire community, our father Benedict instructs that no important matter is to be resolved without summoning the community to counsel "because it often happens that the Lord makes the best course clear to one of the youngest" (tr. Patrick Barry OSB). It seems to me that we have here an instance of Benedict's profound wisdom as a master of the Way. Yes, some are called to assume responsibility for the spiritual well-being of others, but God is no respecter of persons and will not be confined to the minds and lips of the powerful. The culture of the monastery has built into it the capacity to listen to the Lord through every last member. In our association, we see this culture embodied in the children who encircle the Table and by whose hands we are fed the living Bread each week.
Sunday, May 15, 2011
May 16
Chapter 2 pt. 7
The Rule of Benedict May 16
Father Benedict ends this chapter by emphasizing that the responsibility of the monastic superior is for the welfare of souls, which is to be the fulcrum about which life in the monastery turns. Nothing is to take its place, especially not the material and financial concerns of the monastery. This fulcrum is the same in our order, and I ask your prayers and mercy as I, your Prior, seek to honor Benedict's weighty manifesto set forth in this chapter.
The Rule of Benedict May 16
Father Benedict ends this chapter by emphasizing that the responsibility of the monastic superior is for the welfare of souls, which is to be the fulcrum about which life in the monastery turns. Nothing is to take its place, especially not the material and financial concerns of the monastery. This fulcrum is the same in our order, and I ask your prayers and mercy as I, your Prior, seek to honor Benedict's weighty manifesto set forth in this chapter.
May 15
Chapter 2 pt. 6
The Rule of Benedict May 15
When the Prior accepts the charge, he is allowed his weaknesses. No leader is perfect, nor should he need to be. If there is any possibility of the Prior serving the members of the order without the fear and defensiveness of his ego running the show, he must remember who he truly is, weaknesses and all, and place his trust in the One by whose grace he is called and empowered to serve.
The Rule of Benedict May 15
When the Prior accepts the charge, he is allowed his weaknesses. No leader is perfect, nor should he need to be. If there is any possibility of the Prior serving the members of the order without the fear and defensiveness of his ego running the show, he must remember who he truly is, weaknesses and all, and place his trust in the One by whose grace he is called and empowered to serve.
Friday, May 13, 2011
May 14
Chapter 2 pt. 5
The Rule of Benedict May 14
A beautiful development in our midst over the last several months is the awareness that we must release ourselves from external expectations in our spiritual growth and formation. The voice of criticism and guilt is an utterly unhelpful guide on our path to living out God's call on our lives, individually and as an order. There will likely be a time when the superior will need to apply a rebuke or a firm correction to a vowed member, but that time is not now. We are all in need of gentle and forgiving leadership by example at this point in our life together.
The Rule of Benedict May 14
A beautiful development in our midst over the last several months is the awareness that we must release ourselves from external expectations in our spiritual growth and formation. The voice of criticism and guilt is an utterly unhelpful guide on our path to living out God's call on our lives, individually and as an order. There will likely be a time when the superior will need to apply a rebuke or a firm correction to a vowed member, but that time is not now. We are all in need of gentle and forgiving leadership by example at this point in our life together.
May 13
Chapter 2 pt. 4
The Rule of Benedict May 13
The Prior must guard against all criteria that serve to set some people over others in society at large, such as money, degrees, appearance, or politics. But he must also guard against criteria that do the same in church, such as those visible acts of devotion and piety that Jesus mentions in Matthew 6. The only acceptable criteria within the order by which the Prior evaluates the vowed members are those of obedience, good works, and humility. Obedience is to the word of Christ heard in prayer and from the Prior; good works are the fruit of that obedience; and humility is the attitude that enables the ear to listen and hear.
The Rule of Benedict May 13
The Prior must guard against all criteria that serve to set some people over others in society at large, such as money, degrees, appearance, or politics. But he must also guard against criteria that do the same in church, such as those visible acts of devotion and piety that Jesus mentions in Matthew 6. The only acceptable criteria within the order by which the Prior evaluates the vowed members are those of obedience, good works, and humility. Obedience is to the word of Christ heard in prayer and from the Prior; good works are the fruit of that obedience; and humility is the attitude that enables the ear to listen and hear.
Wednesday, May 11, 2011
May 12
Chapter 2 pt. 3
The Rule of Benedict May 12
Very little adjustment is needed in order for this paragraph to apply directly to our context. The Prior's life is to be an example for the order of a good life lived in obedience to Christ. Any instructions he gives must flow from his manner of life, which itself flows from the teachings of the Lord who will not be fooled by the smooth words of a disobedient heart.
The Rule of Benedict May 12
Very little adjustment is needed in order for this paragraph to apply directly to our context. The Prior's life is to be an example for the order of a good life lived in obedience to Christ. Any instructions he gives must flow from his manner of life, which itself flows from the teachings of the Lord who will not be fooled by the smooth words of a disobedient heart.
Tuesday, May 10, 2011
May 11
Chapter 2 pt. 2
The Rule of Benedict May 11
"The purpose of Benedictine spirituality is to gather equally committed adults for a journey through earthen darkness to the dazzling light that already flames in each of us, but in a hidden place left to each of us to find." -Joan Chittister OSB from The Rule of Benedict: Insight for the Ages
This paragraph from Sr. Joan's commentary on today's reading from Chapter 2 in the Rule has shaped my approach to the role of Prior in our order. The Prior is responsible before God to join each member on the journey to their hidden flame and, once found, to help protect and fan the flame.
I believe that this hidden flame is realized in our daily practice, which is the journey on which the Prior is to join each member.
The Rule of Benedict May 11
"The purpose of Benedictine spirituality is to gather equally committed adults for a journey through earthen darkness to the dazzling light that already flames in each of us, but in a hidden place left to each of us to find." -Joan Chittister OSB from The Rule of Benedict: Insight for the Ages
This paragraph from Sr. Joan's commentary on today's reading from Chapter 2 in the Rule has shaped my approach to the role of Prior in our order. The Prior is responsible before God to join each member on the journey to their hidden flame and, once found, to help protect and fan the flame.
I believe that this hidden flame is realized in our daily practice, which is the journey on which the Prior is to join each member.
Monday, May 9, 2011
May 10
Chapter 2 pt. 1
The Rule of Benedict May 10
The Prior is never to be his own counsel or authority and, in this way, holds the place of Christ who said, "not what I will, but what you will" to God, whom he called Abba (Mark 14:36). The Prior's first task must be to listen for the will that finds its origin in God and not in himself. This is the only way that his words can be a leaven of divine justice, or a vehicle by which God's moral rightness spreads throughout the community.
The Rule of Benedict May 10
The Prior is never to be his own counsel or authority and, in this way, holds the place of Christ who said, "not what I will, but what you will" to God, whom he called Abba (Mark 14:36). The Prior's first task must be to listen for the will that finds its origin in God and not in himself. This is the only way that his words can be a leaven of divine justice, or a vehicle by which God's moral rightness spreads throughout the community.
Sunday, May 8, 2011
May 9
Chapter 1
The Rule of Benedict May 9
Benedict's harsh condemnation of sarabaites and gyrovagues stems from his strong beliefs about spiritual formation. We are formed in community, Benedict insists, and not just any community, but a community gathered around the instructions of the Lord put into practice under a rule and an abbot or abbess. I hear from this chapter a clear call for us, as members of the Benedictine Sisters and Brothers of St. Brigid, to prayerfully inquire within ourselves which vices of the sarabaites and/or gyrovagues we tend toward in our practice. And in response to that inquiry, let us each resolve to expel those vices from our hearts.
The Rule of Benedict May 9
Benedict's harsh condemnation of sarabaites and gyrovagues stems from his strong beliefs about spiritual formation. We are formed in community, Benedict insists, and not just any community, but a community gathered around the instructions of the Lord put into practice under a rule and an abbot or abbess. I hear from this chapter a clear call for us, as members of the Benedictine Sisters and Brothers of St. Brigid, to prayerfully inquire within ourselves which vices of the sarabaites and/or gyrovagues we tend toward in our practice. And in response to that inquiry, let us each resolve to expel those vices from our hearts.
May 8
Prologue pt. 7
The Rule of Benedict May 8
In these final words of the Prologue to Benedict's Rule, he declares that his intention is to establish a school for God's service. In Benedict's school we learn how to obey the commands of the Lord so that our souls might be a place that God would call home.
This school's work is done, first and foremost, in our life of prayer.
The Rule of Benedict May 8
In these final words of the Prologue to Benedict's Rule, he declares that his intention is to establish a school for God's service. In Benedict's school we learn how to obey the commands of the Lord so that our souls might be a place that God would call home.
This school's work is done, first and foremost, in our life of prayer.
Friday, May 6, 2011
May 7
Prologue pt. 6
The Rule of Benedict May 7
In a sentence, Benedict states the purpose of the monastery: to "prepare our hearts and our bodies to serve [God] under the guidance of holy obedience" (translation by Patrick Berry OSB). It is my prayer that our order grows into and embodies this very purpose as well. Therefore, "Conscious in this undertaking of our own weakness let us ask the Lord to give us through his grace the help we need."
I feel very much as though we are indeed growing into and embodying this very purpose. The Lord has given us much grace in our times of need. Thanks be to God.
The Rule of Benedict May 7
In a sentence, Benedict states the purpose of the monastery: to "prepare our hearts and our bodies to serve [God] under the guidance of holy obedience" (translation by Patrick Berry OSB). It is my prayer that our order grows into and embodies this very purpose as well. Therefore, "Conscious in this undertaking of our own weakness let us ask the Lord to give us through his grace the help we need."
I feel very much as though we are indeed growing into and embodying this very purpose. The Lord has given us much grace in our times of need. Thanks be to God.
Thursday, May 5, 2011
May 6
Prologue pt. 5
The Rule of Benedict May 6
Father Benedict begins this passage by connecting the actions of the wise builder on the rock of Jesus' instructions to those who attribute all good in themselves to God (from yesterday's reading). It is to the rock, not to our actions, that Benedict desires to fix our attention. And it is our clear perception of God as the wise, patient source of all goodness that frees us to become who we are called to be; i.e., to obediently act in response to Jesus' instructions.
The Rule of Benedict May 6
Father Benedict begins this passage by connecting the actions of the wise builder on the rock of Jesus' instructions to those who attribute all good in themselves to God (from yesterday's reading). It is to the rock, not to our actions, that Benedict desires to fix our attention. And it is our clear perception of God as the wise, patient source of all goodness that frees us to become who we are called to be; i.e., to obediently act in response to Jesus' instructions.
Wednesday, May 4, 2011
May 5
Prologue pt. 4
The Rule of Benedict May 5
Benedict continues here to demonstrate from Scripture the conditions in which God is at home, both in the human soul and in a community. But, Father Benedict instructs, it is vitally important that neither the soul nor the community develop pride as a result of its purity. Yes, let us cast temptations from the sight of our hearts before they take hold in our soul and/or community, but let us also cultivate a humility that keeps God in God's place and us in ours.
The Rule of Benedict May 5
Benedict continues here to demonstrate from Scripture the conditions in which God is at home, both in the human soul and in a community. But, Father Benedict instructs, it is vitally important that neither the soul nor the community develop pride as a result of its purity. Yes, let us cast temptations from the sight of our hearts before they take hold in our soul and/or community, but let us also cultivate a humility that keeps God in God's place and us in ours.
May 4
Prologue pt. 3
The Rule of Benedict May 4
To God's call for workers who desire true life that lasts forever we have, in renewing our vows, answered that we are such workers. God's response to our answer, Benedict indicates, is gentle encouragement to create the conditions in which God is at home. Let us, then, seek after peace in our order by ridding our tongues and lips of evil and deceitful words so that we are able to know God's, "I am here," in our prayers.
This true life that lasts forever is the Resurrection here and now in our lives. In order to walk on the Path of Life, we must experience the death of our old ways of being and know the power of God who raises us to new life. Let us give ourselves over to this difficult, often painful, Life-giving cycle.
The Rule of Benedict May 4
To God's call for workers who desire true life that lasts forever we have, in renewing our vows, answered that we are such workers. God's response to our answer, Benedict indicates, is gentle encouragement to create the conditions in which God is at home. Let us, then, seek after peace in our order by ridding our tongues and lips of evil and deceitful words so that we are able to know God's, "I am here," in our prayers.
This true life that lasts forever is the Resurrection here and now in our lives. In order to walk on the Path of Life, we must experience the death of our old ways of being and know the power of God who raises us to new life. Let us give ourselves over to this difficult, often painful, Life-giving cycle.
Monday, May 2, 2011
May 3
Prologue pt. 2
The Rule of Benedict May 3
Father Benedict seeks here to inspire a disposition of urgent attention in the hearts of his disciples. This urgency is set against our own lethargy and tendency to harden our hearts to the light and voice of God. Benedict strikes this tone at the outset of the Rule because one's disposition at the beginning of a journey sets one's course. As we begin again to listen to this Rule, let us do so with earnest, eager, urgent attention to what the Spirit is saying.
The Rule of Benedict May 3
Father Benedict seeks here to inspire a disposition of urgent attention in the hearts of his disciples. This urgency is set against our own lethargy and tendency to harden our hearts to the light and voice of God. Benedict strikes this tone at the outset of the Rule because one's disposition at the beginning of a journey sets one's course. As we begin again to listen to this Rule, let us do so with earnest, eager, urgent attention to what the Spirit is saying.
Sunday, May 1, 2011
May 2
*As we begin again, I will post my commentary from last time with edits and add new comments as they come.
Prologue pt. 1
The Rule of Benedict May 2
Prologue pt. 1
The Rule of Benedict May 2
Our first priority is to develop the capacity to listen with the ears of our hearts. Our second is to learn obedience. This capacity is developed and obedience is learned through prayer. Barriers between us and a daily prayer practice must be overcome.
I am pleased that our journey over the last months has borne witness to much overcoming of barriers to prayer. Let us remember as we begin again that listening and obedience are ongoing. We are never done with the process of conversion.
May 1
Chapter 73
The Rule of Benedict May 1
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.
The Rule of Benedict May 1
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.
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