RB Reflection: 30 June 2008

Chapter 23 Excommunication for Faults

If a brother is found to be stubborn or disobedient or proud, if he grumbles or in any way despises the holy rule and defies the orders of his seniors, he should be warned twice privately by the seniors in accord with our Lord's injunction (Matt 18:15-16). If he does not amend, he must be rebuked publicly in the presence of everyone. But if even then he does not reform, let him be excommunicated, provided that he understands the nature of this punishment. If however he lacks understanding, let him undergo corporal punishment.

Should we let this chapter serve as a lesson that if you are not a cooperative Lay Cistercian you may end up being whipped?

For heaven sake, no! Many people read this chapter, come to the last sentence, and then promptly forget everything that came before.

Do you know any Lay Cistercian who is;
1. Stubborn?
2. Disobedient?
3. Proud?
4. Complainer/Grumbler?
5. Pooh-poohs the rule?
6. Blatantly ignores what the seniors of the group tell them?

Are you one of those? Personally, I am every one of those things at some point, not just in my Lay Cistercian life, but in life in general. Although, Praise be to God, I am less of each because of the conversion of life that is part of the Lay Cistercian life. We all have each of those six things in us, but the grace of Christ is always available to us. Let us then throw ourselves upon the grace of Christ.

May God bring us altogether to everlasting life.

RB Reflection: 29 June 2008

Chapter 22. The Sleeping Arrangements of the Monks

The monks are to sleep in separate beds. They receive bedding as provided by the abbot, suitable to monastic life.

If possible, all are to sleep in one place, but should the size of the community preclude this, they will sleep in groups of ten or twenty under the watchful care of seniors. A lamp must be kept burning in the room until morning.

They sleep clothed, and girded with belts or cords; but they should remove their knives, lest they accidentally cut themselves in their sleep. Thus the monks will always be ready to arise without delay when the signal is given; each will hasten to arrive at the Work of God before the others, yet with all dignity and decorum. The younger brothers should not have their beds nest to each other, but interspersed among those of the seniors. On arising for the Work of God, they will quietly encourage each other, for the sleepy like to make excuses.

When you were young did you ever go to a sleep over? Or to camp? Remember how raucous things could get, that is until the counselor came to bed and quieted everyone down. I imagine Benedict faced the same thing and decided that two young men in beds next to each other will keep up a giggle/farting fest, until no one in the room can sleep and everyone is laughing. They would be much less likely to do that with a senior beside them.

Lay Cistercians are reminded here to keep the same decorum that Benedict expected of his monks. Whatever your profession, think about the last convention you attended and that should remind you how important it is to keep some decorum. Also, in the darkness people can get up to all sorts of naughty things, not the least of which is late night raids on the kitchen. So Benedict said, keep a lamp lit all night.

What type of decorum do you keep in your night life? Is it filled with prayer? Television? A quiet evening with a good book? The list of "or is it filled with..." could go on and on, and not one thing on that last be edifying, healthy, or sinless.

Let us remember this chapter of the rule the next time we gather at the Abbey of Gethsemani for our retreat. The monks remember us [LCG] most of all for the noise we make, the chatter we carry on in the places marked "silence."

May God bring us altogether to everlasting life.

RB Reflection: 28 June 2008

Chapter 21. The Deans of the Monastery

If the community is rather large, some brothers chosen for their good repute and holy life should be made deans. They will take care of their groups of ten, managing all affairs according to the commandments of God and the orders of their abbot. The deans selected should be the kind of men with whom the abbot can confidently share the burdens of his office. They are to be chosen for virtuous living and wise teaching, not for their rank.

If perhaps one of these deans is found to be puffed up with any pride, and so deserving of censure, he is to be reproved once, twice and even a third time. Should he refuse to amend, he must be removed from office and replaced by another who is worthy. We prescribe the same course of action in regard to the prior.

The Lay Cistercians of Gethsemani is a large group with over one hundred members. Twenty-eight states, and even some members in Canada, makes us an international group, so if any group needs Deans, it is the LCG. Each regional group has a leader, someone who facilitates the meetings, and to some extent keeps watch over the spiritual health of the group members. I wish there were as many monks at Gethsemani Abbey as their are members of the LCG, but that in itself is a sign of the new movement of the Charism we share with the monks/nuns.

What strikes me in today's reading is the deans should be under the orders of the Abbot. As LCG we have no official abbot, other than Abbot Elias, and it yet remains to be seen how he will interact with us. I am not alone in longing for an obedience to the Abbot of Gethsemani. Time will tell, and as I am fond of saying to friends, time brings all things.

The other striking image is "puffed up with pride." The passage serves as a warning to all of us that when we are given a task, small or large, that we do it without putting up a neon sign over our heads proclaiming, "Important Lay Cistercian Here." It also hearkens back to earlier chapters of the Rule, namely, chapter 7, Humility. More and more it is revealed to me how the Rule is a tapestry, always weaving what has come before into the pattern of right now.

May God bring us altogether to everlasting life.

RB Reflection: 27 June 2008

Chapter 20. Revernce in Prayer

Whenever we want to ask some favor of a powerful man, we do it humbly and respectfully, for fear of presumption. How much more important, then, to lay our petitions before the Lord God of all things with the utmost humility and sincere devotion. We must know that God regards our purity of heart and tears of compunction, not our many words. Prayer should therefore be short and pure, unless perhaps it is prolonged under the inspiration of divine grace. In community, however, prayer should always be brief; and when the superior gives the signal, all should rise together.

Today we have left the neighborhood of liturgical instructions, but are still discussing prayer. For Lay Cistercians prayer should be the first thing on our minds in the morning, then punctuate our day, and be the final act of the evening.

It is interesting that we are taught to pray short prayers, and with not too many words. Occasionally when people lead a public prayer it goes on so long that everyone starts to wonder just what is s/he really trying to say. Or is it, what are they trying to prove? Somewhere in the bible it says something like "you will not be saved by many words."

Also interesting in today's reading is how Benedict acknowledges the occasional prolongation of prayer by the Holy Spirit. Oh! that is indeed a blessed moment in prayer, when the Holy Spirit holds rapt our attention, teaching us. Is that not the reason we are Lay Cistercians to begin with? Did we not feel our hearts thrill within us when we first decided that the "it" we encountered in the Cistercian monastery had to be God calling us to kind of life that demanded a certain Rule, a certain expression? Did we not find it in the silent solemnity of Cistercian worship speaking to us in the deepest levels of our psyche?

If Huerta has shown anything, it has shown that this is a feeling shared by Lay Cistercians world wide, independent of one another, independent of culture, or background. This is a call from God, and Benedict is here to help show us the way.

May God bring us altogether to everlasting life.

RB Reflection: 26 June 2008

Chapter 19. The Discipline of Psalmody

We believe that the divine presence is everywhere and that in every place the eyes of the Lord are watching the good and the wicked (Prov. 15:3). But beyond the least doubt we should believe this to be especially true when we celebrate the divine office.

We must always remember, therefore, what the Prophet says: Serve the Lord with fear (Ps 2:11) and again, Sing praise wisely (Ps 46[47]:8); and, In the presence of the angels I will sing to you (Ps 137[138]:1). Let us consider, then, how we ought to behave in the presence of God and his angels, and let us stand to sing the psalms in such a way that our minds are in harmony with our voices.

In these reflections it is not the purpose to make the reflections deep, spiritual treatises. No, the purpose is to assist us in our Lay Cistcercian life -- yes, to remember the prayers, and the vast importance Benedict has laid upon them -- as we learn to act in such a way as "our minds are in harmony with our voices."

Regular readers know how I have been harping for weeks now about the meeting at Huerta and the changes that will inevitably comes about as a result of our asking the OCSO for a deeper relationship: heck, for outright recognition. "The times they are a changin'" sang Bob Dylan, and for all of us the times are changing.

The changes that are coming, and the challenge to deeper and more serious prayer by Benedict, should push us to ever deeper reflection into what this Lay Cistercian Charism really means for each of us in our lives. We'll no doubt be asked to give up certain cherished practices to take up something new. If we are serious, we will do it. If we are playing at being monks/nuns then we'll balk and resist and complain and....didn't Benedict have something to say about that early on in the Rule? It might even mean that those of us who want to be Lay Cistercian's but can't be bothered to come to the local meetings have to either ante up or move on.

May God bring us altogether to everlasting life. Not one at a time, but altogether.

RB Reflection 25 June 2008

The remaining psalms not accounted for in this arrangement for the day hours are distributed evenly at Vigils over the seven nights of the week. Longer psalms are to be divided so that twelve psalms are said each night.

Above all else we urge that if anyone find this distribution of the psalms unsatisfactory, he should arrange whatever he judges better, provided that the full complement of one hundred and fifty psalms is by all means carefully maintained ever week, and that the series begins anew each Sunday at Vigils. For monks who in a week's time say less that the full psalter with the customary canticles betray extreme indolence and lack of devotion in their service. We read, after all, that our holy Fathers, energetic as they were, did all this in a single day. Let us hope that we, lukewarm as we are, can achieve it in a whole week.

And so ends for days worth of Chapter 18. I am not sorry to see it go. It is not easy to squeeze spiritual meaning out of an arrangement of psalms to be said at certain hours. Especially as it seems that no particular spiritual reason was at work in their selection. But, as Benedict told me in our dialog the other day, it's not the when and how many, it's the psalms themselves which are important.

There is a matter of obedience in this chapter. Benedict sets out the prayers so that we don't have to waste time figuring out what goes where, and when. He also makes certain that we understand there should be no shirking of the full 150 psalms. It's not the psalms he's so worried about, I think, so much as our prayer. Do we pray enough? Do we join our prayer with the church by praying the psalms?

As Lay Cistercian's of Gethsemani we are a varied group of people who keep our rule of life in many different ways. Our meetings are different, our focus in group is different, but we share the charism which is the same no matter what group you belong to. When the Mixed General Meeting of Abbots and Abbesses next year, hears the results of the meeting at Huerta, they will make a decision, and that decision is something by which we must abide.

There is always wiggle room, just like Benedict allows when he says, and I paraphrase without remorse, if someone can find a better way of doing it, then go for it, just get it all said in one week.

RB Refelction: 24 June 2008

Four psalms are sung each day at Vespers, starting with Psalm 109 and ending with Psalm 147, omitting the psalms in this series already assigned to other hours, namely, Psalms 117 through 127, Psalm 133 and Psalm 142. All the remaining psalms are said at Vespers. Since this leaves three psalms too few, the longer ones in the series should be divided: that is, Psalms 138, 143, and 144. And because Psalm 116 is short, it can be joined to Psalm 115. This is the order of psalms for Vespers; the rest is as arranged above: the reading, responsory, hymn, versicle and canticle. The same psalms--4, 90 and 133--are said each day at Compline.

Yesterday Benedict taught us that the psalms are profound. Today I would say they are the most profound prayers we can utter. It never fails when I get up in the morning, or sit down at night to pray, no matter my mood, there is something in one of the psalms that speaks directly to me!

With the importance of Psalmody established, let us now look at the importance of order, both in the monastery and in the Lay Cistercian's of Gethsemani. Benedict knew that if he did not set out a detailed liturgical list of what psalm for what day, the potential for trouble was present. "I don't like that psalm, let's not do it." Or, "Let's move that one to Tuesday, it's so depressing on Monday."

Lay Cistercian's are going to be confronted with changes that will come about as a result of the Encounter at Huerta. We do not know what is coming. In a way, we are very much like the monks and nuns of the Sixth Century before Benedict wrote the Rule. Now that the Lay Cistercian ball is in the OCSO's court, so to speak, we have to be prepared to do as they ask. In essence, we have asked them to be our Benedict. We have asked for guidance, and must be prepared to take what they give. It might be a detailed list, like Benedict's liturgical rules, or shockingly little, we do not yet know.

Are we ready to do that? Are we prepared to do as they ask us to do? Or shall we be like the mythical monk and say "Let's move that one to Tuesday, it's so depressing on Monday."

RB Reflection: 22 & 23 June

Chapter 18. The Order of the Psalmody

Each of the day hours begins with the verse, God, come to my assistance; Lord, Make hast to help me. followed by "Glory be to the Father" and the appropriate hymn.

Then, on Sunday at Prime, four sections of Psalm 118/119 are said. At the other hours, that is, at Terce, Sext and None, three sections of this psalm are said. On Monday three psalms are said at Prime: Psalm 1, 2 and 6. At Prime each day thereafter until Sunday, three psalms are said in consecutive order as far as Psalm 19. Psalms 9 and 17 are each divided into two sections. In this way, Sunday Vigils can always begin with Psalm 20.

On Monday at Terce, Sext and None, the remaining nine sections of Psalm 118 are said, three sections at each hour. Psalm 118 is thus completed in two day, Sunday and Monday. On Tuesday, three psalms are said at each of the hours of Terce, Sext and None. The same psalms are repeated at these hours daily up to Sunday. Likewise, the arrangement of hymns, readings and versicles for these days remains the same. In this way, Psalm 118 will always begin on Sunday.

STEVE: Okay, so what am I supposed to make of this.
BENEDICT: That the most important things need to be dealt with first.
STEVE: We're already to chapter 18, I'd hardly call this dealing with most important first.
BENEDICT: That's not really the truth. The first seven chapters dealt with Kinds of monks, the abbot, counsel, tools for good works, obedience, restraint of speech, and humility. We start Chapter 8 with The Divine office at night. We are still talking about the Divine Office ten chapters later, and will continue to talk about it for three more days.
STEVE: Yeah, yeah. Fine, but I have to make sense of this for a bunch of Lay Cistercian's who are going to be waiting for me to say something profound.
BENEDICT: Why? Are the Psalms themselves not profound enough? Have I gone to all this trouble to write about the importance of the Psalms only to have them ignored for some "perceived" profound thing you might have to say?
STEVE: (bowing his head with both hands on his chest) Forgive me.

RB Reflection: 21 June 2008

Chapter 17. The Number of Psalms to be Sung at These Hours

We have already established the order for psalmody at Vigils and Lauds. Now let us arrange the remaining hours. Three psalms are to be said at Prime, each followed by Glory be to the Father. The Hymn for this hour is sung after the opening versicle God, come to my assistance, before the psalmody begins. One reading follows the three psalms, and the hour is concluded with a versicle, "Lord, have mercy" and the dismissal.

Prayer is celebrated in the same way at Terce, Sext and None: that is, the opening verse, the hymn appropriate to each hour, three psalms, a reading with a versicle, "Lord, have mercy" and the dismissal. If the community is rather large, refrains are used with the psalms; if it is smaller, the psalms are said without refrain.

At Vespers the number of psalms should be limited to four, with refrain. After these psalms there follow: a reading and responsory, an Ambrosian hymn, a versicle, the Gospel Canticle, the litany, and immediately before the dismissal, the Lord's Prayer.

Compline is limited to three psalms without refrain. After the psalmoday comes the hymn for this hour, followed by a reading, a versicle, "Lord, have mercy," a blessing and the dismissal.

As always, we are challenged by the liturgical rules set out in the RB, not because they are unclear, but because they are so complete. One might say they are uncompromising. Now, in the 6th Century I doubt that much existed in the way of liturgical rules for monks leading the cenobitic life, unless of course they were living in Egypt, in which case you were up all night chanting psalms. In fact, there is every reason to believe that Benedict shortened the list of psalms that had to be chanted daily.

As Lay Cistercian's we are tempted to say, so what? What does the practice of ancient monks/nuns have to do with me, and my life as a busy 21st Century person? All week long we've been talking about these various hours of prayer, and how we might adapt our lives as modern Lay Cistercian's to the already demanding schedule of day to day life in the secular world.

The point is that prayer is important and must be given every bit as much attention as we give to how we earn, or spend, our money. As Lay Cistercian's, especially, we should be grasping that point, and holding it under our shirts, close to our hearts. Someone said that as we pray we rise, and as we forget we fall. That little business of tying our shoe to have a private moment in our work day to say an Our Father, that's not some cutesy image I cooked up, it's a necessity for our lives as Christians and as Lay Cistercian's.

Benedict is beating his head against the wall doing his best to teach us, even now, that prayer, even in the most minute detail, matters. May God, through Benedict's tireless teaching, bring us altogether to everlasting life.

RB Reflection: 20 June 2008

Chapter 16. The Celebration of the Divine Office During the Day

The prophet says: Seven times a day have I praised you (Ps. 118[119]:164). We will fulfill this sacred number of seven if we satisfy our obligations of service at Lauds, Prime, Terce, Sext, None, Vespers, and Compline, for it was of these hours during the day that he said: Seven times a day have I praised you. Concerning Vigils, the same Prophet says: At midnight I arose to give you praise (Ps. 118[119]:62). Therefore we should praise our Creator for his just judgments at these times: Lauds, Prime, Terce, Sext, None, Vespers and Compline; and let us arise at night to give him praise (Ps 118[119]:164, 62).

While it would be a lot of fun for me to get into all the details of these offices, and the history of Prime from its purpose of keeping the monks awake, all the way to the suppression of Prime by Vatican II, that is not the point of this blessedly short chapter.

Benedict goes to a great deal of trouble here to make it plain that the entire day, and part of the night itself, is holy to the Lord. We are never to be so busy that God is forgotten for the sake of writing an email, returning that phone call, or running the kids to soccer practice. There's nothing wrong with any of those things, so long as they are not excuses for why we do not pray.

We've talked before in these reflections that working people cannot afford to stop everything, say three psalms and an Our Father, and then go back to work. In fact, doing that might get you fired. We have also discussed that nothing stops you from at least turning your mind to God, as often as you can during the day. As helps to remember: tie your shoe or some other common task, at 9am, noon, and 3pm, take those moments to recall God, to turn your heart to God.

As Lay Cistercian's we have takent this Rule of Benedict as our own, to live according to our lay state of life. That means we are bound to pray at least Lauds and Vespers. Personally, I like Office of Readings and Vespers. I don't think God cares much which we use for what time, so long as the praying gets done.

Another lesson there might be that we not get so caught up in our rules and regulations in the coming months and years, as the Lay Cistercian movement grows into maturity, that we forget just why we started this in the first place.

May God bring us altogether to everlasting life.

RB Reflection: 19 June 2008

Guest Comments by Sue Kephart

The Holy Rule of St. Benedict

Chapter 15: At what times “Alleluia” is to be said

Feb 18-June 19-Oct 19

From holy Easter until Pentecost without interruption

Let “Alleluia” be said

both in the Psalms and in the responsories.

From Pentecost to the beginning of Lent

let it be said every night

with the last six Psalms of the night Office only.

On every Sunday, however, outside of Lent,

The canticles, the Morning Office, Prime, Terce, Sext and None

shall be said with “Alleluia,”

but Vespers with antiphons.

The responsories are never to be said with “Alleluia”

except from Easter to Pentecost.

Alleluia: Praise the Lord! A popular expression among many Christians today. However, in our reading today St. Benedict restricts the use of the Alleluia. I may know why. Those LCG members in liturgical traditions go through the seasons of the church year. Other LCG members in other Christian traditions do not. “Every day is the same in the Lord”, I’ve been told.

God may be the same today, tomorrow and yesterday. But I admit I am not. The change of the church seasons reminds me of my desert times, my close times and times of seeking. With the changes in the Daily Office as St. Benedict has arranged it everyone from all traditions can sense the ever changing human condition in our relationship to the Lord.

In my tradition we bury the Alleluia the Sunday before Ash Wednesday. In my congregation it is done with children’s Alleluia banners waving to the strains of the Jambalaya Dixieland Band. Buried until “the appointed time”. Then long dreary Lenten season begins. Sometimes I long for a little alleluia. Palm Sunday, Holy Week. A time of quiet remembrance.

Then with the children’s new Alleluia banners leading the processional the appointed time is here, the Resurrection of Our Lord. Alleluia, all of us of all traditions can shout together, “He has risen, Alleluia. He has risen indeed Alleluia, Alleluia”.

Alleluia without interruption!!

LCG grandma

RB Reflection: 18 June 2008

Feb. 17 - June 18 - Oct. 18

Chapter 14. The Celebration of Vigils on the Anniversaries of Saints.

On the feasts of saints, and indeed on all solemn festivals, the Sunday order of celebration is followed, although the psalms, refrains and readings proper to the day itself are said. The procedure, however, remains the same as indicated above.

When the monks and nuns celebrate a solemnity, they treat the day as a Sunday. No work is done on Sunday, so treating a solemnity (like the Sacred Heart) as a Sunday is a way of making the day special. In our lives, too, we have special days, birthdays, anniversaries, celebrations of graduation. What Benedict is showing us here is that yes, indeed, celebrate the special days, give them the same importance you would a Sunday.

I'm not saying take off work on every saint's day, but it wouldn't hurt us to pay more attention to each others special days of celebration. If someone in your local Lay Cistercian group has reached a milestone, then make a celebration out of it. Support them in it, send a card, make a phone call, or at the very least send them an email saying "Hey, thinking of you, and loving you."

God is Love. How easy it is to forget that. Benedict here is reminding us that God doesn't want us to work all the time, that we need to make certain days special, and always, give thanks to God for every moment we live.

Father's day has just passed. How many men are barely known by their children because all they do is work? It's a celebration set aside to celebrate a man, who far too often, the children don't even know. Benedict calls us to remember the Anniversaries of Saints, and the special days of our lives, our local Lay Cistercian groups, and all the people in our lives.

May God lead us altogether to everlasting life.

RB Reflection: 17 June 2008

Feb. 16 - June 17 - Oct. 17

Chapter 13. 12-14

Assuredly, the celebration of Lauds and Vespers must never pass by without the superior's reciting the entire Lord's Prayer at the end for all to hear, because thorns of contention are likely to spring up. Thus warned by the pledge they make to one another in the very words of this prayer: Forgive us as we forgive (Matt. 6:12), they may cleanse themselves of this kind of vice. At other celebrations, only the final part of the Lord's Prayer is said aloud, that all may reply: But deliver us from evil (Matt 6:13).

To be perfectly honest, I am angry today so this selection from the rule has immediately and personal application. "Forgive us as we forgive," today, shall be my motto. The reasons of my anger are not important, but the results of my anger could be very important IF I forget for one second "forgive as us as we forgive."

What about you? How good are you at handling your anger, and forgiving?
Since this is a daily reflection, I think I've said all that needs saying today. May God bring us altogether to everlasting life.

RB Reflection: 15 & 16 June 2008

Feb. 14 - June 15 - Oct 15

Chapter 12, The Celebration of the Solemnity of Lauds

Sunday Lauds begin with Psalm 66, said straight through without a refrain. Then Psalm 50 follows with an "alleluia" refrain. Lauds continue with Psalms 117 and 62, the Canticle of the Three Young Men, Psalms 148 through 150, a reading from the Apocalypse recited by heart and followed by e a responsory, an Ambrosian hymn, a versicle, the Gospel Canticle, the litany and the conclusion.

February 15, June 16, October 16

Chapter 13: How the Morning Office Is to Be Said on Weekdays

On weekdays
the Morning Office shall be celebrated as follows.
Let Psalm 66 be said without an antiphon
and somewhat slowly,
as on Sunday,
in order that all may be in time for Psalm 50,
which is to be said with an antiphon.
After that let two other Psalms be said according to custom,
namely:
on Monday Psalms 5 and 35,
on Tuesday Psalms 42 and 56,
on Wednesday Psalms 63 and 64,
on Thursday Psalms 87 and 89,
on Friday Psalms 75 and 91,
and on Saturday Psalm 142 and the canticle from Deuteronomy,
which is to be divided into two sections
each terminated by a "Glory be to the Father."
But on the other days let there be a canticle from the Prophets,
each on its own day as chanted by the Roman Church.
Next follow the Psalms of praise,
then a lesson of the Apostle to be recited from memory,
the responsory, the Ambrosian hymn, the verse,
the canticle from the Gospel book,
the litany, and so the end.

The praise of God is serious business, as we have discussed before here, and Benedict leaves nothing to chance. Another aspect of these liturgical instructions is if it's once settled, then there's arguing about "I'd rather do Psalm 89 on Friday." Or, "I am not fed by Psalm 89, so we shall omit it altogether."

How to relate this to Lay Cistercian's living in the secular world? I think it must be related to as the as decisions that have come from the International Lay Encounter of 2008, the request for official recognition from the OCSO, and being prepared for what the OCSO may require of us.

As we all know, some of the rank and file of the order are not for us, and some are very much for us. When the assembled Abbots and Abbesses hear this request next year, they must take into consideration all of those monks and nuns for whom they are responsible, and the rather clear appearance of this Charism among the laity.

They may ask of us things that will irk some, anger a few, please many, and drive some away: all of that is left to the will of God and action of the Holy Spirit. But! We must abide by what they ask of us, because we have sat at the gate begging admittance. Now it will be up to us to bring ourselves into line with what they want. It will be up to us to accept that some of our local groups may have to change.

May God bring us altogether to everlasting life.

RB Reflection: 14 June 2008

Feb. 13 - June 14 - Oct. 14

Chapter 11: The Celebration of Vigils on Sunday

On Sunday the monks should arise earlier for Vigils. In these Vigils, too, there must be moderation in quantity: first, as we have already indicated, six psalms are said, followed by a versicle. Then the monks, seated on the benches and arranged in their proper order, listen to four readings from the book. After each reading a responsory is sung, but "Glory be to the Father" is added only to the fourth. When the cantor begins it, all immediately rise in reverence.

After these readings the same order is repeated: six more psalms with a refrain as before, a versicle, then four more readings and their responsories, as above. Next, three canticles from the Prophets, chosen by the abbot, are said with an "alleluia" refrain. After a versicle and the abbot's blessing, four New Testament readings follow with their responsories, as above. After the fourth responsory, the abbot begins the hymn "We praise you, God." When that is finished, he reads from the Gospels while all the monks stand with respect and awe. At the conclusion of the Gospel reading, all reply "Amen," and immediately the abbot intones the hymn "To you be praise." After a final blessing, Lauds begins.

This arrangement for Sunday Vigils should be followed at all times, summer and winter, unless -- God forbid -- the monks happen to arise too late. In that case, the readings or responsories will have to be shortened. Let special care be taken that this not happen, but if it does, the monk at fault is to make due satisfaction to God in the oratory.

It strikes me as funny that not only do they get up earlier on Sunday for Vigils, they have moderation in quantity. Moderation? Fourteen psalms and at least eight readings, with as many responsories, and canticles, and the Te Deum, and a gospel reading? Wow, aren't you glad you weren't a monk in Benedict's monastery!

It's easy to get caught up in the details of how many psalms, responsories, readings, etc., but to do that is to miss the entire point of the chapter. The work of God is serious business, and we must take great care to make certain that we approach it with due seriousness.

Nothing is more disconcerting than a disorganized Lauds or Vespers. It's almost always in an informal setting, and a lot of time wasted while the leader hurriedly turns pages in the book he/she should already have marked, and ready to go. If that is annoying in the informal setting, imagine it in the monastic setting. What if the next time you were at the Abbey of Gethsemani, expecting the usual orderly progression, and one side starts psalm 115 while the other side is singing 116?

As Lay Cistercian's we must be aware of the need for order in our lives, our prayers, our local communities, and in the wide world of International Lay Cistercian's. We have come to the point of asking the Abbots/Abbesses of the Order for some type of formal relationship between our Lay groups and their monastic communities. This is the time for preparedness, and order.

RB Reflections: 13 June 2008

Feb. 12 - June 13 - Oct. 13

Chapter 10. The Arrangement of the Night Office in Summer

From Easter until the first of November, the winter arrangement for the number of psalms is followed. But because summer nights are shorter, the readings from the book are omitted. In place of the three readings, one from the Old Testament is substituted. This is to be recited by heart, followed by a short responsory. In everything else, the winter arrangement for Vigils is kept. Thus, winter and summer, there are never fewer than twelve psalms at vigils, not counting Psalms 3 and 94.

How practical Benedict is! He knew that if the sun rose before the monks had a chance to get to the bathroom before they had to start Lauds, that he would have messy situation on his hands. Although, the image is kinda funny, that is not my intention. The point is, he is a practical man in everything he says in the rule.

This chapter shows that corners sometimes have to be cut in order to fulfill the real duty. In this case, the real duty is getting those fourteen psalms said while it was still night. To accomplish this he decided to cut the three readings down to one, and it was recited by heart! What a great knowledge of scripture Benedict expected from his monks. We have only to remember yesterday when he said if there is time after Vigils those who need to study the readings or the psalms should do so before Lauds.

The lesson for us as Lay Cistercian's might be that we too need to be practical in our arrangements, not only in our prayers, but also in the way we live day to day. We have said time and again that we are not wanna be monks, or wanna be nuns, so to be Cistercian, and true to our status as lay people, we must cut a corner or two ourselves. The circumstances of our lives -- again recalling Fr. Michael's formation paper -- must dictate not only our obedience, but how we conduct our prayer lives, as well.

Although Benedict doesn't come right out and say it, he makes practical cuts for the summer months. Benedict is not paring down the office because it's too long for him, he pares it down so they can finish before sunrise, go to the bathroom, and still get to Lauds by the time the sun comes up. In the same way we must be practical in our lives as Lay Cistercian's. Balancing a life of prayer, contemplation, lectio divina, work, study, and conversion of manners (life), and still hold down a job, raise a family and obey the laws of the land -- is not an easy task. Sometimes cutting corners has to be done.

May God bring us altogether to everlasting life.

RB Reflection: 12 June 2008

Feb. 11 - June 12 - Oct. 12

In winter time as defined above,
there is first this verse to be said three times:
"O Lord, open my lips,
and my mouth shall declare Your praise."
To it is added Psalm 3 and the "Glory be to the Father,"
and after that Psalm 94 to be chanted with an antiphon
or even chanted simply.
Let the Ambrosian hymn follow next,
and then six Psalms with antiphons.
When these are finished and the verse said,
let the Abbot give a blessing;
then, all being seated on the benches,
let three lessons be read from the book on the lectern
by the brethren in their turns,
and after each lesson let a responsory be chanted.
Two of the responsories are to be said
without a "Glory be to the Father"
but after the third lesson
let the chanter say the "Glory be to the Father,"
and as soon as he begins it let all rise from their seats
out of honor and reverence to the Holy Trinity.

The books to be read at the Night Office
shall be those of divine authorship,
of both the Old and the New Testament,
and also the explanations of them which have been made
by well known and orthodox Catholic Fathers.

After these three lessons with their responsories
let the remaining six Psalms follow,
to be chanted with "Alleluia."
After these shall follow the lesson from the Apostle,
to be recited by heart, the verse and the petition of the litany,
that is "Lord, have mercy on us."
And so let the Night Office come to an end.

Due to the fact that the amount of typing required to get this chapter into the email was something I couldn't face so early in the morning, I lifted it wholesale from the OSB.org website.

For someone like me who loves liturgical books, and rubrics in those books, this chapter is a treasure trove, a view into the liturgical life of the 6th Century. One thing is clear, they chanted fourteen psalms before daylight. Fourteen! Do you chant more than three in a single day?

I'm not making a comparison between us as Lay Cistercians in the early 21st Century and Benedict's community in the 6th. We are not in the same situation. Not even the Trappists have fourteen psalms at Vigils. What is clear, though, is that the Work of God was so important to Benedict that he left nothing to chance. That is the lesson for us today.

We must not leave our prayers to chance, we must approach them with the same reverence and clarity which Benedict used when he set out the numbers of psalms for his monks. Yesterday I wrote that the little hours during the day can be covered with a short Hail Mary, or Our Father, and I stand behind that, yet, our Lauds and Vespers must not be so lackadaisical.

From today's spectacular arrangement of Vigils, a feat we should admire considering he had very little in the way of references to guide him, let us take the lesson that the Work of God is serious business. The life given to God must be one that is serious in its prayers. God demands all of us, "our selves, souls and bodies," as the Episcopal Book of Common Prayer, puts it. Or, as Frank Sinatra sang, "Why not take all of me?"

May God bring us altogether to everlasting life.

RB Reflection: 11 June 2008

Feb. 10 - June 11 - Oct. 11

Chapter 8: The Divine Office at Night

During the winter season, that is, from the first of November until Easter, it seems reasonable to arise at the eighth hour of the night. By sleeping until a little past the middle of the night, the brothers can arise with their food fully digested. In the time remaining after Vigils, those who need to learn some of the psalter or readings should study them.

Between Easter and the first of November mentioned above, the time for Vigils should be adjusted so that a very short interval after Vigils will give the monks opportunity to care of nature's needs. Then, at daybreak, Lauds should follow immediately.

At first glance this appears to be one of those "yeah, so what" readings. Certainly it's main concern is the hour of Vigils and what happens after Vigils. In the winter it will be dark longer so fill up the time with study of psalms and readings. In summer, the sun rises much earlier so make sure Vigils is done early enough so the monks can get to the bathroom before the sun rises and Lauds begins. The end. Right? Not quite. What is said above it certainly true, but there are other levels of meaning at work here, which I shall try to pick out without doing too much harm to the text.

First I'm going to lift a story of the desert Father's from Sr. Joan Chittister, OSB. which she herself lifted from the Philokalia.

Once upon a time the disciples asked Abba Agathon, "Amongst all good works, which is the virtue which requires the greatest effort?" Abba Agathon answered, "I think there is no labor greater than that of prayer to God. For every time we want to pray, our enemies, the demons, want to prevent us, for they know that it is only by turning us from prayer that they can hinder our journey. What ever good work a person undertakes, if they persevere in it, they will attain rest. But prayer is warfare to the last breath."

Prayer is warfare to the last breath. Hmmm. We will return to that thought later.

This chapter is devoted to the hour of Vigils. Before electricity people went to bed when it got dark. If you stayed up much past dark, you were using up valuable resources, such as candles, or lamp oil. If you went to bed at dark, you were going to wake up in the middle of the night, no two ways about it, unless you were one of those lucky few who can sleep fourteen hours at a time.

For us as Lay Cistercians, we are tempted to think, "well, I have to be at work in the morning so I'm not getting up at two or three in the morning for Vigils." Not only is it tempting, it's right to think that, because we are not called to be monks/nuns. We are called, however, to have Vigils, even if that means getting up an hour earlier than we want.

Now to the business of Abbot Agathon telling us that prayer is "warfare to the last breath." Undoubtedly, one of the main things that attracts Lay Cistercians is the fact that the monks/nuns break up the day with a relentless round of prayers. I have heard monks say that the moment you get something going in the groove, the bell rings and you have to stop and go to prayers. There is temptation then to skip the prayers, especially the little hours, and just go on with what you were doing.

Look at Abba Agathon again. "Every time we want to pray, our enemies, the demons, want to prevent us, for they know that it is only by turning us from prayer that they can hinder our journey." So we say, I can't afford to lose my sleep getting up earlier, or, I can't say the little hours in the middle of my work day.

Let me ask you? How long does it take to lean down and tie your shoe? We are taught that the desire to pray, is itself a prayer, so that in the time it takes to lean down and tie your shoe you can turn your mind to God for a moment, say a Hail Mary, or Our Father, and go right on with your work, without anyone knowing that you have done it.

May God bring us altogether to everlasting life. Amen.

RB Refelction: 10 June 2008

Feb. 9 - June 10 - Oct. 10

The Twelfth step of humility is that a monk always manifests humility in his bearing no less than in his heart, so that it is evident at the Work of God, in the oratory, the monastery or the garden, on a journey or in the field, or anywhere else. Whether he sits, walks or stands, his head must be bowed and his eyes cast down. Judging himself always guilty on account of his sins, he should consider that he is already at the fearful judgment, and constantly say in his heart what the publican in the Gospel said with downcast eyes: Lord, I am a sinner, not worthy to look up to heaven (Luke 18:13). And with the Prophet: I am bowed down and humbled in every way (Ps. 37[38]:7-9; Ps. 118[119]: 107).

Now, therefore, after ascending all these steps of humility, the monk will quickly arrive at that perfect love of God which casts out fear (I John 4:18). through this love, all that he once performed with dread, he will now begin to observe without effort, as though naturally, from habit, no longer out of fear of hell, but out of love for Christ, good habit and delight in virtue. All this the Lord will by the Holy Spirit graciously manifest in his workman now cleansed of vices and sins.

We started Chapter 7 on May 26th, and finish it today, June 10. Benedict had a lot to say about humility. At the same time we have to say that we have a lot to learn about humility. I agree with Sr. Joan Chittister OSB, "bowing and scraping have long been out of style." We live in a culture where high flying pride seems to be the only acceptable behavior. We are told that without a somewhat excessive pride, we are not being true to ourselves.

So we have to ask, which self are we talking about? We all know there is a real self, and a false self. All Lay Cistercians should be striving to live in the real self. In seeking our real selves we do not hold an exaggerated opinion of our own value (now where have we heard that before!), nor do we have an masochistic humility masquerading as true humility before the Lord.

Think, though, of the monks and nuns we encounter at the monasteries of our association. Do they not mostly keep their eyes to themselves, not glancing hither and yon, and especially not devouring with the eyes an object of lust? Can you say the same for yourself? Sometimes I can say it, sometimes I can't. This struggle with humility, real humility and not the sadomasochism we find in the pre Council Church, is a struggle we will have for the rest of our lives.

Really, the whole chapter can be summed up as have faith, act in love, don't hold grudges, obey without grouching about it, don't get uppity about how important you are, and for heaven sake guard your thoughts! And again, Guard Your Thoughts!

I beg you, my regular readers, do not expect wisdom from every reflection I write. I do this as Obedience to God. Sometimes I might have something good to say, other times I may have absolutely nothing of worth to say. The bottom line, though, is that I will continue to daily grind out these reflections, so long as you promise to have patience with my limited intellect, and even more limited interpretive powers. This is my humility before you.

May God bring us altogether to ever lasting life. Amen.

RB Reflection: 9 & 10 June 2008

Today is the Rule for Feb. 7 - June 8 - Oct. 8 and Feb. 8 - June 9 - Oct. 9

The tenth step of humility is that he is not given to ready laughter, for it is written: Only a fool raises his voice in laughter (Sir. 21.23)

The eleventh step of humility is that a monk speaks gently without laughter, seriously and with becoming modesty, briefly and reasonably, but without raising his voice, as it is written: "A wise man is known by his few words."

I have to admit there are times when it appears that Benedict was one grouchy old man. As always though Benedict is hiding a greater truth that our 21st Century eyes have trouble seeing. Have you ever been in a situation where someone laughs at the misery of others? There is a television show called Cheaters. In that show they take a man or woman to catch their significant other in the act of "cheating." Is that funny?

Or the show COPS. We see a criminal trying to get away and sometimes his efforts are almost humorous, yet to laugh are we not laughing at the pain of others? Some people will say, "they deserve it for being so stupid, or being a crook and getting caught." I call it, and I believe Benedict would call it, making money off the pain of others so we can laugh at them.

We can see humor in life, but is there a single comedian out there who will not say that they laugh in order to survive? Laughter often covers a deep pain in the clowns life. The opera Pagliacci is a perfect example. The clown has discovered that his wife is cheating with another member of their traveling show. As he puts on his makeup he sings the famous aria Vesti la Giuba, that culminates in Ridi Pagliaccio, which means laugh clown, laugh, while your heart is breaking.

Member of the Lay Cistercians must never be guilty of the laughter that comes from ill will, or at the stupid criminal, or at the joke that hurts someone else. There is humor in life, plenty of humor that allows us to laugh at our own foibles, and even laugh with others at their foibles. Life is serious business, and sometimes the humor in life is the perfect antidote for pain and suffering. We must make sure that we are never laughing at someone elses pain, and suffering.

As I look over today's reflection I realize that I am clearly NOT a man of few words. hehe. May the Lord bring us all to everlasting life.

RB Reflection: 7 June 2008

RB 7.56-58

The ninth step of humility is that a monk controls his tongue and remains silent, not speaking unless asked a question, for Scripture warns, In a flood of words you will not avoid sinning (Prov 10:19), and, A talkative man goes about aimlessly on earth (Ps. 139(140):12).

Well, there you have it. Is it any wonder then that at Gethsemani Abbey we are known as "those noisy Lay Cistercians?" I do not quote that in order to accuse anyone, but to show how far all of us are from keeping the Rule of Silence. Why? Because we are human beings who must face up to the fact that we talk too much.

The secular world views quiet people with suspicion. Sometimes it's justified, especially if that person is the lawyer representing you in court, and sits there silently instead of defending you "with a flood of words." Yet, a court room and a spiritual life are not the same thing.

We chose to become Lay Cistercians, in part, because of the value that the monks and nuns place on silence. We come seeking that silence for our own lives, to internalize it, so we can go back out into the secular world with a quiet inner self.

These steps of humility are getting harder and harder to do. I have been, and sometimes still am, a person of many words. Through the blessing of God I have found that those "many words" can flow out in writing more often than out of my mouth. I have also discovered that the silence of the monastery is like an embrace which I am loathe to leave.

But cheer up! On June 10th will be the last day of Chapter 7 on Humility, The Chapter That Never Seems to End. May He bring us all to everlasting life.

RB Reflections: 6 June 2008

Chapter 7.55
Feb. 5 June 6 Oct. 6

The eighth step of humility is that a monk does only what is endorsed by the common rule of the monastery and the example set by his superiors.

At first glance this verse doesn't seem to have much meat on the bone. After all, why join a monastery if you're not going to follow the rules of the house? Unfortunately, we know how when we first join a group we are avid about keeping every rule and obeying every statute. Then, the honeymoon ends and we start to grumble about this or that. It's too restrictive, or worse yet, that doesn't apply to me.

In the life long quest to give our lives to God, we are called continually out of ourselves and into a new life. I believe there is a greater application to the Lay Cistercian in the eighth step of humility than any verse thus far. The daily reports from Huerta, are showing that we are coming closer to a real structure for all Lay Cistercian Communities. Here's a quote.

The concerns expressed by some Lay Cistercian groups over the speed with which all of this "formality" and "structure" . . . It is an act of faith to set aside our fears and vote for the unknown.

It is also an act of humility and obedience to do so. We are all going to be called to practice humility, to stay with the group, and to be open to the changes that are coming. Benedict warns us in today's reading that going your own way and doing your own thing, is contrary to the ideal of community life. A monk does only what is endorsed by the common rule of the monastery. For some of us it will mean adopting ways that are strange to us, or making changes that irk us personally. Yet, humility calls us to hold fast to the rule of common life.

Even though we do not live a common life in the same house, we live a common life by our Rule of Life, and our devotion to the Rule. May He bring us all to everlasting life.

RB Reflection: 5 June2008

The seventh step of humility is that a man not only admits with his tongue but is also convinced in his heart that he is inferior to all and of less value, humbling himself and saying with the Prophet: I am truly a worm, not a man, scorned by men and despised by the people (Ps 21[22]:7). I was exalted, then I was humbled and overwhelmed with confusion (Ps 87[88]:16). And again, It is a blessing that you have humbled me so that I can learn your commandments (Ps 118[119]:71,73).

The very first thing we should do is remember, this is a step on the ladder of humility, not an outline for a sick sadomasochistic game with rules written by the Marquis de Sade. Those who have a poorly developed sense of self as a dearly beloved child of God may find this section of the rule feeds right into their already terrible self image. I pray that no reader of today's reflection will see it in that light.

Psalm 22 starts out with the famous "My God, my God, why have you abandoned me? Why so far from my call for help, from my cries of anguish?" Clearly the psalmist feels abandoned. Perhaps Benedict is trying to look ahead to such moments when we feel abandoned and say, "if you keep your head screwed on straight, and remember that you are only a human, and not God, then when you do feel abandoned you'll already be in a good place to survive the feelings."

We certainly do not want to feel inferior. A lot of money is spent in the Psychologist office trying to not feel so inferior. So what is the point of today's reading?

It is that you are not any better then she is. He is not any better than I am. None of us are any better than the others. And, certainly, not one person in community is better than another.

Our culture says that you are worth more to society if you have more money, are a celebrity, possess many advanced degrees, or are a truly holy person. We as a society have allowed our self esteem to be determined by what we own, know, do, or a position in some class structure. That is utterly counter to the teachings of Christ, and Benedict makes that very clear in today's passage.

Lay Cistercians are called to remember this as well. If you are called upon to serve in some way the larger groups of Lay Cistercians, that does not make you of more value than the one who sits in the corner in silence. We must remember being of use, and being of value, are two different things. While s/he may be more useful than that other one, s/he is of no greater value than the other one.

So let's not confuse use and value to be the same thing. And may the Lord bring us altogether to everlasting life.

RB Reflection: 4 June 2008

Chapter 7 49-50

The sixth step of humility is that a monk is content with the lowest and most menial treatment, and regards himself as poor and worthless workman in the whatever task he is given, saying to himself with the Prophet: I am insignificant and ignorant, no better than a beast before you, yet I am with you always (Ps 72[73]:22-23).

Benedict must have had real trouble with his monks back in the 6th Century, especially those from upper classes, having to do manual labor, much less beside monks from the lower classes...No, let us forget the 6th Century and consider the person with many post-graduate degrees who joins a monastery and promptly finds themself digging a hole in the ground...No, forget that too.

Let us consider the Lay Cistercian, again holder of exalted degrees, or perhaps just lots of money, whom upon joining cannot imagine why on earth they are overlooked for the highest positions. Perhaps they think (thinking? didn't we talk about that yesterday?) "I am much too good to just be a member of this group. Why, some of these people don't even have a degree, and I'm sure that one over there is flat broke. No, I am much too good for this."

Good grief! Is it possible that today's lesson has to be built on top of yesterday's? You must guard your mind and heart in order to be able to be happy with the lowest and most menial of tasks? It seems the answer is yes. We develop a too high opinion of ourselves first in our minds. Our thoughts make us see ourselves as so much more than we really are. A humble person might be told all day long how wonderful they are, but in their heart, the humble person realizes that s/he is a sinful creature.

Are we as Lay Cistercians able to apply the same strict mind-watching to our view of who we are as Lay Cistercians? Can we be happy as a group with menial tasks in the Kingdom of God? Can we be happy as a group with, or even without, the approval of the monks or the Order they represent? We are not without comfort even if we should be the lowest of the low, for the final phrase of today's reading says yet I am with you always. Amen.

RB Reflection: 3 June 2008

RB 7.44-48

The fifth step of humility is that a man does not conceal from his abbot any sinful thoughts entering his heart, or any wrongs committed in secret, but rather confesses them humbly. Concerning this, Scripture exhorts us: Make known your way to the Lord and hope in him (Ps 36[37]:5). And again, Confess to the Lord, for he is good; his mercy is forever (Ps 105[106]:1;Ps 177[118]:1). So too the Prophet: To you I have acknowledged my offense; my faults i have not concealed. I have said: Against myself I will report my faults to the Lord, and you have forgiving the wickedness of my heart (Ps. 31[32]:5).

Confession. It's good for the soul, they say. More than that, it is a Sacrament. The interest I find in this passage is how Benedict isn't speaking about confessing that we stole something, or smacked some other brother in the head (no matter how much we think he had it coming), but to confess sinful thoughts entering the heart. Sinful thoughts entering the heart?

In the fifth step of humility Benedict passes right over the theft, or the actual smacking of said brother/sister in the head, and goes to the moment we first conceived of the theft, or the smacking. To steal, you have to make a plan. To determine to smack someone in the head, you have to harbor anger in your heart. So instead of waiting until we have stolen or hit a brother/sister, we should root the sin out by confessing it when it enters our minds.

Wow. Most people would say that it isn't sin until you put it into practice. But as Lay Cistercians we are not most people; we are a people called by a charism, who are commanded by the Rule we claim to follow, to guard our thoughts. Again, Fr. Michael Cassagram's statement comes to mind. "The job of the monk is to stand at the door of the heart and watch thoughts as they arise: are they from God, or are they from the Evil One?"

As the Lay Encounter continues in Spain, and we read the daily reports, it might be tempting for one reason or another to find a seed of anger about how something was decided. Fine, so long as we let that seed pass right on by and not take root in our hearts. All the ancient mystics right up to the present day have in one voice said "Guard your minds, control your thoughts, don't entertain evil fantasies or make plans for revenge. Don't even let revenge enter your thoughts."

That is going to be harder for some of us than for others. I used to be/am a, person who reacted before thinking. That is my personal sin. I struggle with it still. Sometimes I am successful against it, other times it pops right out before I even have a chance to realize it's coming. Still, it is no excuse, and an even stronger reason for me to guard my thoughts.

Protect the mind, don't let the sun set on your anger, there is a string of pithy epithets I could use now to explain this point in nauseating detail, but I have a feeling you...yes, you, already know what secret and sinful thoughts you need to confess.

May the Lord bring us altogether to everlasting life.

RB Reflection: 2 June 2008

Chapter 7 35-43

The fourth step of humility is that in this obedience under difficult, unfavorable, or even unjust conditions, his heart quietly embraces suffering, and endures it without weakening, or seeking escape. For Scripture has it: Anyone who perseveres to the end will be saved (Matt. 10:22), and again, Be brave of heart and rely on the Lord (Ps. 26[27]:14). Another passage shows how the faithful must endure everything, even contradiction, for the Lord's sake, saying in the person of those who suffer, For your sake we are put to death continually; we are regarded as sheep marked for slaughter (Rom. 8:26; Ps 43[44]:22). They are so confident in their expectation of reward from God that they continue joyfully and say, But in all this we overcome because of him who so greatly loved us (Rom. 8:37). Elsewhere Scripture says: O God, you have tested us, you have tried us as silver is tried by fire; you have led us into a snare, you have place afflictions on our backs (Ps 65[66]:10-11). Then, to show that we ought to be under a superior, it adds; You have placed men over our heads (Ps. 65[66]:12).

In truth, those who are patient amid hardships and unjust treatment are fulfilling the Lord's command: When struck on one cheek, they turn the other; when deprived of their coat, they offer their cloak also; when pressed into service for one mile, they go two (Matt 5:39-41). With the Apostle Paul, they bear with false brothers, endure persecution, and bless those who curse them (2 Cor. 11:26; I Cor 4:12)

Usually Benedict uses scripture in remarkable ways, however I can't help but think that his use of Psalm 66:12 is actually supposed to show that we are supposed to be under a superior. But, who am I to quibble with St. Benedict. Therefore, I accept his word as truth, just as this lengthy section of the Rule today is teaching us to do.

Sometimes to actually get at Benedict and what he says, you have to remove the scripture quotes, which is what I propose to do.

1. The fourth step of humility is that in this obedience under difficult, unfavorable, or even unjust conditions, his heart quietly embraces suffering, and endures it without weakening, or seeking escape. This is a very difficult thing to do. How many of us will endure unjust conditions even for a moment? And even fewer will embrace suffering without seeking escape. What a tremendous challenge this proposes for us as Lay Cistercians! If we feel slighted by one of the monks at our monastery of association, then we just wilt away, and sometimes not show up again. Or the same applies in the local groups, if one member hurts the feelings of another,the injured party may just quietly disappear.

But that is not what Benedict tells us to do. We are to continue our obedience (showing up for our meetings, and being obedient to the needs of charity) even when it's difficult, unfavorable, and unjust. He also tells us don't gripe about it, either, embrace the suffering without weakening or seeking escape. Is that making a villain out of the victim? No, it is saying stand up, pull up your drawers and take it like a person who has enough faith to go down a road full of potholes. Life is not fair, and even superiors aren't always fair. One thing I've learned from the Trappists: do your work and don't whine.

2. The faithful must endure everything, even contradiction, for the Lord's sake. Isn't this a continuation of the above, just written in a different key? Of course, this is contrary to the world and the workplace, where we are not only unlikely to "take it laying down," we're sometimes actively encouraged to "pay them back." Do I even need to point out the full evil of such actions? The endurance of contradiction is without doubt the hardest thing for me, because not much annoys me more than contradictory instructions. Yet, Benedict tells me to endure it for the Lord's sake! Wow, when I learn to do that -- or you learn to to that -- we will all go directly to heaven.

3. They are so confident in their expectation of reward from God that they continue joyfully. Here we go, the pat on the back that we've been looking for. The only problem is the pat on the back isn't going to come from a "superior" or even someone in our local group, it has to come from our own "expectation of reward from God." That is very challenging to people: work without expectation of reward. That's rather like saying do this job but I'm not paying you for it, you just do it for the satisfaction of a job well done. "Oh, and by the way, do it joyfully!" I will dare to add a little scripture to Benedict's heavy use, "Rejoice in the Lord always."

This could apply right now to the different directions that Lay Cistercians feel pulled, by their local community, their monastery, and the order itself. Others may tell us, you're doing it all wrong, this is how we do it at "our monastery." As if any one of us has the right to say how this group or that group should be organized, who they should or should not accept, etc., yet in Spain at this very moment our representatives are working toward something that can unify us in some way beyond saying, we live by the Cistercian Charism. And, if the OCSO should suddenly decide, we've had enough of you, buzz off, then we'd have to do it, and do it joyfully.

4. In truth, those who are patient amid hardships and unjust treatment are fulfilling the Lord's command. Well, after everything else we come to this. This must have been the thoughts of the martyrs as well, as they were led off to die. For people like me, who grew up in the Theater, who are used to confrontation between conductor and stage director, where tempers flare, and then embraces follow, this is a hard lesson to learn. But praise be to God, I am learning this day by day with the help and prayers of my local Lay Cistercian community, the monks who pray for me, and set such good examples (sometimes), and the witness of countless nuns and monks throughout the ages.

RB Reflection: 1 June 2008

The third step of humility is that a man/woman submits to his superior in all obedience for the love of God, imitating the Lord of whom the Apostle says: He became obedient even to death. (Phil. 2:8)

This has got to be the shortest daily section of the rule -- one complete sentence. What it tells us is completely out of proportion to its shortness. Build a skyscraper with a shovel, is also a short sentence with an huge implication.

Have you got such obedience in you? Hard as I try, I know that I do not. Sometimes we are brought face to face with the fact that we are only human beings, and as such, we will fail from time to time. Clearly Benedict knew this as well, because much of this chapter has been consistently pounding the lessons into us, don't grumble, do what you're told cheerfully, etc., but people do grumble, and they do not do what they are told cheerfully. At least, not all the time.

This simple step of obedience is probably the hardest thing we will ever have to face in our spiritual life. It makes us ask, to whom are we obedient? As if we could escape such an uncompromising demand. And the answer is, to God, and as Fr. Michael put it in his formation paper, obedient to the need of the moment.

While the Lay Encounter is going on in Spain, we need to prepared to be obedient to whatever comes out of those meetings. We need to prepared to be obedient to the Order from which comes our Charism to Cistercian spirituality. We need to be obedient to our rule of prayer, the rule of life, the laws of the nation, and the law of Love.

So we might say that our obedience comes from being ready to respond to the needs of the moment, and the law of Love. Love will keep us obedient, if we let it. Love triumphs over law. (James 2:13)