Although the life of a monk ought to have about it at all times the character of a Lenten observance, yet since few have the virtue for that, we therefore urge that during the actual days of Lent the brethren keep their lives most pure and at the same time wash away during these holy days all the negligence of other times. And this will be worthily done if we restrain ourselves from all vices and give ourselves up to prayer with tears, to reading, to compunction of heart and to abstinence.
During these days, therefore, let us increase somewhat the usual burden of our service, as by private prayers and by abstinence in food and drink. Thus everyone of his own will may offer God "with joy of the Holy Spirit" (1 Thess. 1:6)something above the measure required of him. From his body, that is he may withhold some food, drink, sleep, talking and jesting; and with the joy of spiritual desire he may look forward to holy Easter.
Let each one, however, suggest to his Abbot what it is that he wants to offer, and let it be done with his blessing and approval. For anything done without the permission of the spiritual father will be imputed to presumption and vainglory
and will merit no reward. Therefore let everything be done with the Abbot's approval.
Let everything be done with the Abbot's approval. That presents something of a problem to the LCG because we are not under obedience to the Abbot of Gethsemani. Would that we were! Truthfully, how far could such obedience extend? Abbot Elias has his hands full with the monastery, the last thing he needs is over a 100 extra people, with varying degrees of commitment, to worry about.
This chapter speaks of lent specifically. Now, a lenten obedience is a horse of a different color. We could make our specific intentions for lent known to him, and feel ourselves ... I almost said accountable, but in his first chapter talk Dom Elias made it clear that accountable was the language of corporations, not of Religious. So, instead I shall say we could make our specific intentions for lent known to him and feel ourselves eager to grow in the spirit so that by keeping our lent, we grow closer to God.
I'm still under this cold, so this is all the inspiration I can come up with for today. May God bring us all to everlasting life.
Thursday, July 31, 2008
Wednesday, July 30, 2008
RB Reflection: 30 July 2008
Chapter 48.22-25
On Sunday all are to be engaged in reading except those who have been assigned various duties. If anyone is so remiss and indolent that he is unwilling or unable to study or to read, he is to be given some work in order that he may not be idle.
Brother who are sick or weak should be given a type of work or craft that will keep them busy without overwhelming them or driving them away. The abbot must take their infirmities into account.
Today brothers and sisters, that last sentence describes me. I have a summer cold which has kept me up most of the night and completely destroyed my ability to think in a serious way. It seems that while I sit here, my computer screen is in the next room. Therefore I must beg your forgiveness and leave the reflection today in the hands of God, for I can't think of anything except keeping my sneeze towel close at hand.
May God bring us altogether to everlasting life.
On Sunday all are to be engaged in reading except those who have been assigned various duties. If anyone is so remiss and indolent that he is unwilling or unable to study or to read, he is to be given some work in order that he may not be idle.
Brother who are sick or weak should be given a type of work or craft that will keep them busy without overwhelming them or driving them away. The abbot must take their infirmities into account.
Today brothers and sisters, that last sentence describes me. I have a summer cold which has kept me up most of the night and completely destroyed my ability to think in a serious way. It seems that while I sit here, my computer screen is in the next room. Therefore I must beg your forgiveness and leave the reflection today in the hands of God, for I can't think of anything except keeping my sneeze towel close at hand.
May God bring us altogether to everlasting life.
Tuesday, July 29, 2008
RB Reflection: 29 July 2008
Chapter 48 10-21
From the first of October to the beginning of Lent, the brothers ought to devote themselves to reading until the end of the second hour. At this time Terce is said and they are to work at their assigned tasks until None. At the first signal for the hour of None, all put aside their work to be ready for the second signal. Then after their meal they will devote themselves to their reading or to the psalms.
During the days of Lent, they should be free in the morning to read until the third hour, after which they will work at their assigned tasks until the end of the tenth hour. During this time of Lent each one is to receive a book from the library, and is to read the whole of it straight through. These books are to be distributed at the beginning of Lent.
Above all, one or two seniors must surely be deputed to make the round of the monastery while the brother are reading. Their duty is to see that no brother is so apathetic as to waste time or engage in idle talk to the neglect of his reading, and so not only hard himself but also distract others. If such a monk if found--God forbid--he should be reproved a first and a second time. If he does not amend, he must be subjected to the punishment of the rule as a warning to others. further, brothers ought not to associate with one another at inappropriate times.
Seasons of the heart do not always reflect the seasons of nature, and there is a winter of the heart. Every member of the Lay Cistercian movement, whether LCG or some other affiliation, faces a long dark winter in their lives at some point. Fr. Michael Cassagram put it best in his Formation Letter that we "must be obedient to the needs of the present moment." Sometimes that means looking after each other just like the
May God bring us altogther to everlasting life.
From the first of October to the beginning of Lent, the brothers ought to devote themselves to reading until the end of the second hour. At this time Terce is said and they are to work at their assigned tasks until None. At the first signal for the hour of None, all put aside their work to be ready for the second signal. Then after their meal they will devote themselves to their reading or to the psalms.
During the days of Lent, they should be free in the morning to read until the third hour, after which they will work at their assigned tasks until the end of the tenth hour. During this time of Lent each one is to receive a book from the library, and is to read the whole of it straight through. These books are to be distributed at the beginning of Lent.
Above all, one or two seniors must surely be deputed to make the round of the monastery while the brother are reading. Their duty is to see that no brother is so apathetic as to waste time or engage in idle talk to the neglect of his reading, and so not only hard himself but also distract others. If such a monk if found--God forbid--he should be reproved a first and a second time. If he does not amend, he must be subjected to the punishment of the rule as a warning to others. further, brothers ought not to associate with one another at inappropriate times.
Seasons of the heart do not always reflect the seasons of nature, and there is a winter of the heart. Every member of the Lay Cistercian movement, whether LCG or some other affiliation, faces a long dark winter in their lives at some point. Fr. Michael Cassagram put it best in his Formation Letter that we "must be obedient to the needs of the present moment." Sometimes that means looking after each other just like the
one or two seniors ... deputed to make the round of the monastery while the brother are reading.Instead of idle chatter being the problem, we should be ready to assist one another during their winter of the heart, alert to the needs of our brothers and sisters, not caught up in busyness of our own holiness.
May God bring us altogther to everlasting life.
Monday, July 28, 2008
RB Reflection: 28 July 2008
Chapter 48. The Daily Manual Labor
Idleness is the enemy of the soul. therefore, the brothers should have specified periods for manual labor as well as for prayerful reading.
We believe that the times for both may be arranged as follows: From Easter to the first of October, they will spend their mornings after Prime till about the fourth hour at whatever work needs to be done. From the fourth hour until the time of Sext, they will devote themselves to reading. But after Sext and their meal, they may rest in their beds in complete silence; should a brother with to read privately, let him do so, but without disturbing the others. They should say None a little early, about midway through the eighth hour, and then until Vespers they are to return to whatever work is necessary. They must not become distressed if local conditions or their poverty should force them to do the harvesting themselves. When they live by the labor of their hands, as our fathers and the apostles did, then they are really monks. Yet, all things are to be done with moderation on account of the fainthearted.
Idleness is the enemy of the soul. That is very true. Each of us can attest that nothing is quite so dangerous as a bored and idle mind. I am not talking about rest and relaxation, or vacation days, no, but the life that is spent with nothing to occupy the hours. The secular image of Trappists is that the pray all day and read the rest of the time. Since they no longer work in the fields there is no visible work. We know that is not true.
While it may appear the monks did not do much work back then, we have to remember that between None and Vespers was probably a considerably longer amount of time than from 2:30 to 5:30. They lived by the rising and setting of the sun. We live by the clock.
What Benedict teaches here, and not just to monks and nuns, but to us, the LCG, is that the day must include prayer, work, rest, and reading. Prayer frames the work day, reading feeds out ability to pray more completely, and rest refreshes the body so we can do the whole thing over again the next day. As member of the Lay Cistercians of Gethsemani, we have our Rule of Life to guide us, and it just so happens to cover all four: prayer, work, rest and reading. It covers solitude as well, but each of us need that or we would not be involved with Trappists at all.
May God bring us altogether to everlasting life.
Idleness is the enemy of the soul. therefore, the brothers should have specified periods for manual labor as well as for prayerful reading.
We believe that the times for both may be arranged as follows: From Easter to the first of October, they will spend their mornings after Prime till about the fourth hour at whatever work needs to be done. From the fourth hour until the time of Sext, they will devote themselves to reading. But after Sext and their meal, they may rest in their beds in complete silence; should a brother with to read privately, let him do so, but without disturbing the others. They should say None a little early, about midway through the eighth hour, and then until Vespers they are to return to whatever work is necessary. They must not become distressed if local conditions or their poverty should force them to do the harvesting themselves. When they live by the labor of their hands, as our fathers and the apostles did, then they are really monks. Yet, all things are to be done with moderation on account of the fainthearted.
Idleness is the enemy of the soul. That is very true. Each of us can attest that nothing is quite so dangerous as a bored and idle mind. I am not talking about rest and relaxation, or vacation days, no, but the life that is spent with nothing to occupy the hours. The secular image of Trappists is that the pray all day and read the rest of the time. Since they no longer work in the fields there is no visible work. We know that is not true.
While it may appear the monks did not do much work back then, we have to remember that between None and Vespers was probably a considerably longer amount of time than from 2:30 to 5:30. They lived by the rising and setting of the sun. We live by the clock.
What Benedict teaches here, and not just to monks and nuns, but to us, the LCG, is that the day must include prayer, work, rest, and reading. Prayer frames the work day, reading feeds out ability to pray more completely, and rest refreshes the body so we can do the whole thing over again the next day. As member of the Lay Cistercians of Gethsemani, we have our Rule of Life to guide us, and it just so happens to cover all four: prayer, work, rest and reading. It covers solitude as well, but each of us need that or we would not be involved with Trappists at all.
May God bring us altogether to everlasting life.
Sunday, July 27, 2008
RB Reflection: 27 July 2008
Chapter 47. Announcing the Hours for the Work of God
It is the abbot's care to announce, day and night, the hour for the Work of God. He may do so personally or delegate the responsibility to a conscientious brother, so that everything may be done at the proper time.
Only those so authorized are to lead psalms and refrains, after the abbot according to their rank. No one should presume to read or sing unless he is able to benefit the hearers; let this be done with humility, seriousness and reverence, and at the abbot's bidding.
Today the bells take care of the summoning for the Work of God. Of course, it's up to the abbot to determine when those hours are, but for the most part I'd say that is set by tradition more than the abbot's own determination. At least for long established communities. And, clearly don't have the tone deaf brother intone the psalm, or the brother with the serious stutter doing the readings.
So much for the 6th century and monastic practice. What about Lay Cistercian practice? What are we to take from this chapter? I cheated today and checked what Sr. Joan had to say about this, and she says that the meaning under the meaning is that the group must always become more conscientious about prayer.
As Lay Cistercians are we conscientious about prayer? Is it prayer that guides our decisions, both as individuals and as a group? Is the LCG prayer driven, or are we too busy trying to figure out our administrative problems?
Am I saying those problems are not important? No. I am not.
Am I implying that those who wrestle with our administrative problems are not people of prayer and deep contemplation? No. I am not.
So then, what am I saying? First, the LCG does not get together and say 7 rounds of prayers on a daily basis. This chapter must be seen in light of our secular experience as LCG. So, we must first of all remember our call to prayer, to support one another in prayer, and especially to give prayerful support to our Executive Council. We place people on that council who figuratively "read or sing [because] s/he is able to benefit the hearers," therefore let us pray for them.
May God bring us altogether to everlasting life.
It is the abbot's care to announce, day and night, the hour for the Work of God. He may do so personally or delegate the responsibility to a conscientious brother, so that everything may be done at the proper time.
Only those so authorized are to lead psalms and refrains, after the abbot according to their rank. No one should presume to read or sing unless he is able to benefit the hearers; let this be done with humility, seriousness and reverence, and at the abbot's bidding.
Today the bells take care of the summoning for the Work of God. Of course, it's up to the abbot to determine when those hours are, but for the most part I'd say that is set by tradition more than the abbot's own determination. At least for long established communities. And, clearly don't have the tone deaf brother intone the psalm, or the brother with the serious stutter doing the readings.
So much for the 6th century and monastic practice. What about Lay Cistercian practice? What are we to take from this chapter? I cheated today and checked what Sr. Joan had to say about this, and she says that the meaning under the meaning is that the group must always become more conscientious about prayer.
As Lay Cistercians are we conscientious about prayer? Is it prayer that guides our decisions, both as individuals and as a group? Is the LCG prayer driven, or are we too busy trying to figure out our administrative problems?
Am I saying those problems are not important? No. I am not.
Am I implying that those who wrestle with our administrative problems are not people of prayer and deep contemplation? No. I am not.
So then, what am I saying? First, the LCG does not get together and say 7 rounds of prayers on a daily basis. This chapter must be seen in light of our secular experience as LCG. So, we must first of all remember our call to prayer, to support one another in prayer, and especially to give prayerful support to our Executive Council. We place people on that council who figuratively "read or sing [because] s/he is able to benefit the hearers," therefore let us pray for them.
May God bring us altogether to everlasting life.
Saturday, July 26, 2008
RB Reflection: 26 July 2008
Chapter 46. Faults Committed in Other Matters.
If someone commits a fault while at any work--while working in the kitchen, in the storeroom, in serving, in the bakery, in the garden, in any craft of anywhere else--either by breaking or losing something or failing in any other way in any other place, he must at one come before the abbot and community and of his own accord admit his fault and make satisfaction. If it is made known through another, he is to be subjected to a more severe correction.
When the cause of the sin lies hidden in conscience, he is to reveal it only to the abbot or to one of the spiritual elders, who know how to heal their own woulds as well as those of others, without exposing them and making them public.
This chapter is about taking responsibility for ones own actions. Retail stores often have signs that say, "You break it, you bought it." I don't need to deliver a lecture about personal responsibility for the obvious lesson of this chapter to be understood.
What is more interesting is the last paragraph. "When the cause of the sin lies hidden in the conscience...." Benedict calls us to take responsibility for what we have done and not hide it until someone else points it out, he also says that sometimes actions have deeper reasons, reasons that deal with matters of the soul. It's not for me to say what those matters are, but let's think about the workshop where the one in charge abuses a younger worker. That happens in the 21st century, so surely it happened in the 6th century as well.
As Lay Cistercians we are called to always be responsible for our actions, and to not be quick to point out the sins of others. In fact, it's not our job at all to point out the sins of others. We are to pray, and give witness to the face of Christ--not just in us--but in the other people we encounter. At some point we are going to be that "spiritual elder" for someone, and then the true job of being a Lay Cistercian will begin.
NOTA BENE: I write these every day. Not every day does the Holy Spirit inspire what I write. I do my best to serve my community. If a reflection does not suit you, then by all means, delete it, or go to the website http://rbreflections.blogspot.com and leave a comment. Sometimes I am sad, sometimes I am tired, and sometimes I am sick. So I beg your patience.
With Love
Steve
If someone commits a fault while at any work--while working in the kitchen, in the storeroom, in serving, in the bakery, in the garden, in any craft of anywhere else--either by breaking or losing something or failing in any other way in any other place, he must at one come before the abbot and community and of his own accord admit his fault and make satisfaction. If it is made known through another, he is to be subjected to a more severe correction.
When the cause of the sin lies hidden in conscience, he is to reveal it only to the abbot or to one of the spiritual elders, who know how to heal their own woulds as well as those of others, without exposing them and making them public.
This chapter is about taking responsibility for ones own actions. Retail stores often have signs that say, "You break it, you bought it." I don't need to deliver a lecture about personal responsibility for the obvious lesson of this chapter to be understood.
What is more interesting is the last paragraph. "When the cause of the sin lies hidden in the conscience...." Benedict calls us to take responsibility for what we have done and not hide it until someone else points it out, he also says that sometimes actions have deeper reasons, reasons that deal with matters of the soul. It's not for me to say what those matters are, but let's think about the workshop where the one in charge abuses a younger worker. That happens in the 21st century, so surely it happened in the 6th century as well.
As Lay Cistercians we are called to always be responsible for our actions, and to not be quick to point out the sins of others. In fact, it's not our job at all to point out the sins of others. We are to pray, and give witness to the face of Christ--not just in us--but in the other people we encounter. At some point we are going to be that "spiritual elder" for someone, and then the true job of being a Lay Cistercian will begin.
NOTA BENE: I write these every day. Not every day does the Holy Spirit inspire what I write. I do my best to serve my community. If a reflection does not suit you, then by all means, delete it, or go to the website http://rbreflections.blogspot.com and leave a comment. Sometimes I am sad, sometimes I am tired, and sometimes I am sick. So I beg your patience.
With Love
Steve
Friday, July 25, 2008
RB Reflection: 25 July 2008
Chapter 45. Mistakes in the Oratory
Should anyone make a mistake in a psalm, responsory, refrain or reading, he must make satisfaction there before all. If he does not use this occasion to humble himself, he will be subjected to more severe punishment for failing to correct by humility the wrong committed through negligence. Children, however, are to be whipped for such a fault.
Being able to read at all was something rare up until the 19th and 20th century. Reading implied education, and education has almost always been the privilege of the wealthy. That was certainly the case in 6th century Europe. So a mistake in the liturgy showed that you were either:
a. not paying attention
b. had not bothered to go over the reading beforehand
c. you had dyslexia, which they didn't even know about or
d. you just didn't care.
As for whipping the children, I have nothing to say except times change, thank God.
As Lay Cistercians we should be thinking about what this chapter tells us about our own negligence in prayer. How often do you catch yourself in the middle of a psalm switching words around, because you simply aren't paying attention to your prayers; your mind is off on some extraneous subject? Or you rush through the prayers because, after all, you have more important things to do? Or you're just in a bad mood and don't give a flip.
Lay Cistercians must be people who pray with attention and devotion. We must not be negligent in how we pray. Prayer is our only weapon, comfort, and resource in the charism that keeps us close to the spirit of our calling.
Besides, if you don't pray with devotion, someone might whip you. Better that whipping come from yourself, or LCG Grandma, than from God Almighty. Or worse yet, a disappointed Jesus is more terrible than all the whippings in the world.
May God lead us altogether to everlasting life.
Should anyone make a mistake in a psalm, responsory, refrain or reading, he must make satisfaction there before all. If he does not use this occasion to humble himself, he will be subjected to more severe punishment for failing to correct by humility the wrong committed through negligence. Children, however, are to be whipped for such a fault.
Being able to read at all was something rare up until the 19th and 20th century. Reading implied education, and education has almost always been the privilege of the wealthy. That was certainly the case in 6th century Europe. So a mistake in the liturgy showed that you were either:
a. not paying attention
b. had not bothered to go over the reading beforehand
c. you had dyslexia, which they didn't even know about or
d. you just didn't care.
As for whipping the children, I have nothing to say except times change, thank God.
As Lay Cistercians we should be thinking about what this chapter tells us about our own negligence in prayer. How often do you catch yourself in the middle of a psalm switching words around, because you simply aren't paying attention to your prayers; your mind is off on some extraneous subject? Or you rush through the prayers because, after all, you have more important things to do? Or you're just in a bad mood and don't give a flip.
Lay Cistercians must be people who pray with attention and devotion. We must not be negligent in how we pray. Prayer is our only weapon, comfort, and resource in the charism that keeps us close to the spirit of our calling.
Besides, if you don't pray with devotion, someone might whip you. Better that whipping come from yourself, or LCG Grandma, than from God Almighty. Or worse yet, a disappointed Jesus is more terrible than all the whippings in the world.
May God lead us altogether to everlasting life.
Thursday, July 24, 2008
RB Reflection: 24 July 2008
Chapter 44. Satisfaction by the Excommunicated
Anyone excommunicated for serious faults from the oratory and from the table is to prostrate himself in silence at the oratory entrance at the end of the celebration of the Work of God. He should lie face down at the feet of all as they leave the oratory, and let him do this until the abbot judges he has made satisfaction. Next, at the bidding of the abbot, he is to prostrate himself at the abbot's feet, then at the feet of all that they may pray for him. Only then, if the abbot orders, should he be admitted to the choir in the rank the abbot assigns. Even so, he should not presume to lead a psalm or a reading or anything else in the oratory without further instructions from the abbot. In addition, at all the hours, as the Work of God is completed, he must prostrate himself in the place he occupies. He will continue this form of satisfaction until the abbot again bids him cease.
those excommunicated for less serious faults from the table only are to make satisfaction in the oratory for as long as the abbot orders. They do so until he gives his blessing and says: "Enough."
I think I could stand being excluded from the table more easily than from the liturgy. Either way, the lesson is simple, play by the rules or suffer the consequences. Consequences come with every act we perform in life. There are repercussions to every event in the universe.
Lay Cistercians must always keep in mind how the events that we create have consequences as well. It is our charism to carry the face of Christ, and to see it in other people out in the secular world. We are planting seeds, if you will, that will grow in some way, either positive or negative. Do we bring peace to the lives of others, or do we bring discord? And, if we do bring discord, what do we do to repair it?
We are long past laying on the floor in front of others, thankfully, because that seems too much like drama to me, but we are never past repentance, and apology to those whom we have given bad seed. Perhaps each of us should daily examine our lives to find that bad seed we've planted that day, and make it our business to repent of it, and then apologize for it! In this day and time, apologizing is our version of laying on our face.
But never forget, there comes a time when even the penitent must be told, "enough."
May God bring us altogether to everlasting life.
Anyone excommunicated for serious faults from the oratory and from the table is to prostrate himself in silence at the oratory entrance at the end of the celebration of the Work of God. He should lie face down at the feet of all as they leave the oratory, and let him do this until the abbot judges he has made satisfaction. Next, at the bidding of the abbot, he is to prostrate himself at the abbot's feet, then at the feet of all that they may pray for him. Only then, if the abbot orders, should he be admitted to the choir in the rank the abbot assigns. Even so, he should not presume to lead a psalm or a reading or anything else in the oratory without further instructions from the abbot. In addition, at all the hours, as the Work of God is completed, he must prostrate himself in the place he occupies. He will continue this form of satisfaction until the abbot again bids him cease.
those excommunicated for less serious faults from the table only are to make satisfaction in the oratory for as long as the abbot orders. They do so until he gives his blessing and says: "Enough."
I think I could stand being excluded from the table more easily than from the liturgy. Either way, the lesson is simple, play by the rules or suffer the consequences. Consequences come with every act we perform in life. There are repercussions to every event in the universe.
Lay Cistercians must always keep in mind how the events that we create have consequences as well. It is our charism to carry the face of Christ, and to see it in other people out in the secular world. We are planting seeds, if you will, that will grow in some way, either positive or negative. Do we bring peace to the lives of others, or do we bring discord? And, if we do bring discord, what do we do to repair it?
We are long past laying on the floor in front of others, thankfully, because that seems too much like drama to me, but we are never past repentance, and apology to those whom we have given bad seed. Perhaps each of us should daily examine our lives to find that bad seed we've planted that day, and make it our business to repent of it, and then apologize for it! In this day and time, apologizing is our version of laying on our face.
But never forget, there comes a time when even the penitent must be told, "enough."
May God bring us altogether to everlasting life.
Wednesday, July 23, 2008
RB Reflection: 23 July 2008
The Holy Rule of St Benedict
March 23, July 23, November 22
Chapter 43: On Those Who Come Late to the Work of God or to Table (cont.)
Anyone who does not come to table before the verse,
so that all together may say the verse and the oration
and all sit down to table at the same time --
anyone who
through his own carelessness or bad habit
does not come on time
shall be corrected for this up to the second time.
If then he does not amend,
he shall not be allowed to share in the common table,
but shall be separated from the company of all
and made to eat alone,
and his portion of wine shall be taken away from him,
until he has made satisfaction and has amended.
And let him suffer a like penalty who is not present
at the verse said after the meal.
And let no one presume
to take any food or drink
before or after the appointed time.
But if anyone is offered something by the superior
and refuses to take it,
then when the time comes
that he desires what he formerly refused
or something else,
let him receive nothing whatever
until he has made proper satisfaction.
I wonder how many schemes St Benedict went though before he came up with this one. As any person who plans and executes family and friends get togethers and dinner parties will tell you, getting everyone there at the same time to sit down together can be quite frustrating. What about late comers? Do we start without them? Do they squeeze past those at table upon arrival? Begin eating after the Blessing? What about people who come after the meal and are hungry?
Well, why worry about the small stuff? I mean who cares when they come. Let’s just set the food out and everyone can eat whenever they want. Forget the nice china or a pretty ambiance or good dinner conversation. Get out the paper plates and put up the corn hole in the back yard. Out with Emily Post. Who needs rules about dinner time? After all most families don’t even eat together anymore.
So why does St Benedict make such a deal about being late to meal time? I mean shouldn’t we be more concerned about war and peace and starving children in Africa? The thing about the Rule that strikes me is that it is all about the small stuff. St Benedict never even talks about the cataclysmic events of his day. His rule is teaching us the best way to relate to our God, to ourselves and to each other. It is as if he is saying if we can’t get that right we probably won’t get war and peace and feeding starving children right either.
LCG Grandma
Tuesday, July 22, 2008
RB Reflection: 22 July 2008
The Holy Rule of St. Benedict
March 22, July 22, November 21
Chapter 43: On Those Who Come Late to the Work of God or to Table
At the hour for the Divine Office,
as soon as the signal is heard,
let them abandon whatever they may have in hand
and hasten with the greatest speed,
yet with seriousness, so that there is no excuse for levity.
Let nothing, therefore, be put before the Work of God.
If at the Night Office
anyone arrives after the "Glory be to the Father" of Psalm 94 --
which Psalm for this reason we wish to be said
very slowly and protractedly --
let him not stand in his usual place in the choir;
but let him stand last of all,
or in a place set aside by the Abbot for such negligent ones
in order that they may be seen by him and by all.
He shall remain there until the Work of God has been completed,
and then do penance by a public satisfaction.
the reason why we have judged it fitting
for them so stand in the last place or in a place apart
is that,
being seen by all,
they may amend for very shame.
For if they remain outside of the oratory,
there will perhaps be someone who will go back to bed and sleep
or at least seat himself outside and indulge in idle talk,
and thus an occasion will be provided for the evil one.
But let them go inside,
that they many not lose the whole Office,
and may amend for the future.
At the day Hours
anyone who does not arrive at the Work of God
until after the verse
and the "Glory be to the Father" for the first Psalm following it
shall stand in the last place,
according to our ruling above.
Nor shall he presume to join the choir in their chanting
until he has made satisfaction,
unless the Abbot should pardon him and give him permission;
but even then the offender must make satisfaction for his fault.
In this chapter St Benedict is trying to teach the virtue of punctuality. We all have been late. Life happens as the saying goes.
But being perpetually late is making an all about me statement. My time and activities are more important than others. If the group has already started and I come in interrupting, well, they should be glad to see me and thankful I am among them.
Following the Rule, St Benedict hoped his students (we) would learn that it isn’t all about them (us) but it is all about Him. It’s not our time but His time. He created it along with the other dimensions we live in; height, depth and width. We have the time He gives to us for living our lives. Lives He created for us. Time, as the old Shaker song goes, to turn, turn, turn ‘round right.
One day for each of us time will end. For those who have learned the virtue of punctuality we will be right on time.
LCG Grandma
Monday, July 21, 2008
RB Reflection: 21 July 2008
Chapter 42. Silence After Compline
Monks should diligently cultivate silence at all times, but especially at night. Accordingly, this will always be the arrangement whether for fast days or for ordinary days. When there are two meals, all the monks will sit together immediately after rising from supper. Someone should read from the Conferences, or the Lives of the Fathers or at any rate something else that will benefit the hearers, but not the Heptateuch or the Books of Kings, because it will not be good for those of weak understanding to hear these writings at that hour; they should be read at other times.
On fast days there is to be a short interval between Vespers and the reading of the Conferences, as we have indicated. Then let four or five pages be read, or as many as time permits. This reading period will allow for all to come together, in case any were engaged in assigned tasks. When all have assembled, they should pray Compline; and on leaving Compline, no one will be permitted to speak further. If anyone if found to transgress this rule of silence, he must be subjected to severe punishment, except on occasions when guests require attention or the abbot wishes to give someone a command, but even this is to be done with the utmost seriousness and proper restraint.
We could easily transform the first sentence of this chapter simply by replacing Monks with Lay Cistercians. Let's try that: "Lay Cistercians should diligently cultivate silence at all times, but especially at night." There is a certain rightness to the sound of that. Let's not stop there, "Lay Cistercians should read from the Conferences or the Lives of the Fathers/Mothers."
It appears that this chapter is as workable for us as it is for the monks and nuns. We don't assemble to pray Compline, but that doesn't change the fact that after Compline no more words need to be said. I admit that I am a morning person, but I don't get into conversations until after the Office of Readings and Lauds have been said. Granted, I am the only one awake in my house at that point, but even when with others, I keep the silence.
The hours between Compline and the beginning of the day after Lauds are holy to the Lord. I'm sure there is a scripture to back that up, but I can't think of it right now. Think of Psalm 134
The night belongs to the Lord.
May God bring us altogether to everlasting life.
Monks should diligently cultivate silence at all times, but especially at night. Accordingly, this will always be the arrangement whether for fast days or for ordinary days. When there are two meals, all the monks will sit together immediately after rising from supper. Someone should read from the Conferences, or the Lives of the Fathers or at any rate something else that will benefit the hearers, but not the Heptateuch or the Books of Kings, because it will not be good for those of weak understanding to hear these writings at that hour; they should be read at other times.
On fast days there is to be a short interval between Vespers and the reading of the Conferences, as we have indicated. Then let four or five pages be read, or as many as time permits. This reading period will allow for all to come together, in case any were engaged in assigned tasks. When all have assembled, they should pray Compline; and on leaving Compline, no one will be permitted to speak further. If anyone if found to transgress this rule of silence, he must be subjected to severe punishment, except on occasions when guests require attention or the abbot wishes to give someone a command, but even this is to be done with the utmost seriousness and proper restraint.
We could easily transform the first sentence of this chapter simply by replacing Monks with Lay Cistercians. Let's try that: "Lay Cistercians should diligently cultivate silence at all times, but especially at night." There is a certain rightness to the sound of that. Let's not stop there, "Lay Cistercians should read from the Conferences or the Lives of the Fathers/Mothers."
It appears that this chapter is as workable for us as it is for the monks and nuns. We don't assemble to pray Compline, but that doesn't change the fact that after Compline no more words need to be said. I admit that I am a morning person, but I don't get into conversations until after the Office of Readings and Lauds have been said. Granted, I am the only one awake in my house at that point, but even when with others, I keep the silence.
The hours between Compline and the beginning of the day after Lauds are holy to the Lord. I'm sure there is a scripture to back that up, but I can't think of it right now. Think of Psalm 134
Come, bless the Lord, all you servants of the Lord,Part of the attraction of Cistercian life to us is how they seem to be Temple attendants. When the lights come on at 3:00 a.m. in the Church, most of the monks are all already in place, and ready to go. It gives one the feeling that some of them might have been there all night. The flickering Sanctuary Lamp at the far end reminds us that God has been present throughout the night whether or not we knew it, cared, or sat in awe before the Sacred Presence, is present now, and will be present forever.
who stand by night in the house of the Lord!
Lift up your hands to the holy place,
and bless the Lord.
May the Lord, maker of heaven and earth,
bless you from Zion.
The night belongs to the Lord.
May God bring us altogether to everlasting life.
Sunday, July 20, 2008
RB Reflection 20 July 2008
No, you're not safe from the rule even on Sunday.
Chapter 41. The Times for the Brothers' Meals
From holy Easter to Pentecost, the brothers eat at noon and take supper in the evening. Beginning with Pentecost and continuing throughout the summer, the monks fast until midafternoon on Wednesday and Friday, unless they are working in the fields or the summer heat is oppressive.
On the other days they eat dinner at noon. Indeed, the abbot may decide that they should continue to eat dinner at noon every day if they have work in the fields or if the summer heat remains extreme. Similarly, he should so regulate and arrange all matters that souls may be saved and the brothers may go about their activities without justifiable grumbling.
From the thirteenth of September to the beginning of Lent, they always take their meal in midafternoon. Finally, from the beginning of Lent to Easter, they eat towards evening. Let Vespers be celebrated early enough so that there is no need for a lamp while eating, and that everything can be finished by daylight. Indeed, at all times let supper or the hour of the fast-day meal be so scheduled that everything can be done by daylight.
Benedict's concern for the health of his monks is evident in this chapter. Heavy meals in the summer make for a listlessness that will surely slow down any work that needs to get done. Summer is the time of harvest. He takes into account those brothers working in the fields and their need for the extra calories just to get them through the day. He is also aware that if you aren't in the fields, then you do not need so much food.
As Lay Cistercians we have to consider our use of food, of course, but we also should consider, as Benedict does, the health of others. All good virtues begin at home, and perhaps we should extend that to our local Lay Cistercian group, and even further into the world of day to day life that we can personally affect. It should be very hard for the Lay Cistercian (or any Christian) to know of a brother or sister in need of food, and not make every effort to provide that food for them.
There is a lot of concern for the starving in other nations, and God knows we should help them. Let us also help the starving and needy in our own town. Cistercian communities of monks and nuns are enclosed, and their charity is first felt and practiced right in their own community. Can we do any less in our communities?
Once I tried to set up something to benefit a national feeding of children, and was asked, will it help the children here in Nelson County? Well, that answer had to be no! Then why would I put my efforts to saving children somewhere else, when there are children right here to be helped?
Now some of my readers might wish I would interpret the dietary rules according to our personal lives and how we might eat rather like the rule says. Fine, but in that case the rule has spoken for itself and does not require anyone to explain what it means. We are not monks, we are not nuns, we do not work in fields, and we do not have to worry about lighting lamps. We should worry about our use of electricity. Since utility bills remind us of our stewardship of electricity I don't think anyone needs to be told to turn on only those lights that you need at that moment.
May God lead us altogether to everlasting life.
Chapter 41. The Times for the Brothers' Meals
From holy Easter to Pentecost, the brothers eat at noon and take supper in the evening. Beginning with Pentecost and continuing throughout the summer, the monks fast until midafternoon on Wednesday and Friday, unless they are working in the fields or the summer heat is oppressive.
On the other days they eat dinner at noon. Indeed, the abbot may decide that they should continue to eat dinner at noon every day if they have work in the fields or if the summer heat remains extreme. Similarly, he should so regulate and arrange all matters that souls may be saved and the brothers may go about their activities without justifiable grumbling.
From the thirteenth of September to the beginning of Lent, they always take their meal in midafternoon. Finally, from the beginning of Lent to Easter, they eat towards evening. Let Vespers be celebrated early enough so that there is no need for a lamp while eating, and that everything can be finished by daylight. Indeed, at all times let supper or the hour of the fast-day meal be so scheduled that everything can be done by daylight.
Benedict's concern for the health of his monks is evident in this chapter. Heavy meals in the summer make for a listlessness that will surely slow down any work that needs to get done. Summer is the time of harvest. He takes into account those brothers working in the fields and their need for the extra calories just to get them through the day. He is also aware that if you aren't in the fields, then you do not need so much food.
As Lay Cistercians we have to consider our use of food, of course, but we also should consider, as Benedict does, the health of others. All good virtues begin at home, and perhaps we should extend that to our local Lay Cistercian group, and even further into the world of day to day life that we can personally affect. It should be very hard for the Lay Cistercian (or any Christian) to know of a brother or sister in need of food, and not make every effort to provide that food for them.
There is a lot of concern for the starving in other nations, and God knows we should help them. Let us also help the starving and needy in our own town. Cistercian communities of monks and nuns are enclosed, and their charity is first felt and practiced right in their own community. Can we do any less in our communities?
Once I tried to set up something to benefit a national feeding of children, and was asked, will it help the children here in Nelson County? Well, that answer had to be no! Then why would I put my efforts to saving children somewhere else, when there are children right here to be helped?
Now some of my readers might wish I would interpret the dietary rules according to our personal lives and how we might eat rather like the rule says. Fine, but in that case the rule has spoken for itself and does not require anyone to explain what it means. We are not monks, we are not nuns, we do not work in fields, and we do not have to worry about lighting lamps. We should worry about our use of electricity. Since utility bills remind us of our stewardship of electricity I don't think anyone needs to be told to turn on only those lights that you need at that moment.
May God lead us altogether to everlasting life.
Saturday, July 19, 2008
RB Reflection: 19 July 2008
Chapter 40. the Proper Amount of Drink
Everyone has his own gift from God, one this and another that (I Cor. 7:7). It is, therefore, with some uneasiness that we specify the amount of food and drink for others. However, with due regard for the infirmities of the sick, we believe that a half bottle of wine a day is sufficient for each. But those to whom God gives the strength to abstain must know that they will earn their own reward.
The superior will determine when local conditions, work or the summer heat indicates the need for a greater amount. He must, in any case, take great care lest excess or drunkenness creep in. We read that monks should not drink wine at all, but since the monks of our day cannot be convinced of this, let us at least agree to drink moderately, and not to the point of excess, for wine makes even wise men go astray (Sir 19.2).
However, where local circumstances dictate an amount much less than what is stipulated above, or even none at all, those who live there should bless God and not grumble. Above all else we admonish them to refrain from grumbling.
This is a new bent for Benedict, "with some uneasiness that we specify the amount of food and drink for others." I haven't been struck thus far with his reluctance to specify everything in the smallest detail. In Benedict's defense, and I don't know but suspect Abbots and Abbesses might back me up on this, running a monastery could be much like herding fifty cats. They say the devil is in the details. That is true, but we must also say that God is in the details, as well.
A half-bottle of wine is a lot of wine by anybodies standards. And of course, what Benedict wanted to guard against, just like with the food, is over indulgence. Which brings us directly to the applications for Lay Cistercians of Gethsemani or elsewhere. Having already discussed that yesterday, today we shall look at how Benedict uses the first scripture quotation as his reason for being reluctant to dictate who gets to eat and drink what and how much.
"Everyone has his own gift from God, one this and another that (I Cor. 7:7)." That verse comes smack in the middle of the chapter dealing with marriage, and how it's so much better to not marry at all. We cannot question a man who passed to the nearer presence of God more than a thousand years ago, about his use of scripture out of context, but we can wonder if there is a connection in some way that isn't immediately obvious to us.
The previous verse says, "This I say by way of concession, not of command. I wish that all were as I myself am." Paul was talking about staying unmarried; Benedict was talking about not drinking wine. There may well be nothing to make of this comparison, but I offer it because when scripture is lifted out of its natural context and used for something entirely different, I get curious. Clearly Benedict was very reluctant to allow the drinking of wine...at all, but because he knew human nature, and that modern day monks could not be convinced otherwise, he allowed half a bottle of wine.
Maybe the lesson for us here is to not judge others according to our own standards. God alone will judge. As Lay Cistercians it is our charism to bring that refusal to judge others to our daily lives and encounters.
May God bring us altogether to everlasting wine. Teetotalers and Sippers alike.
Everyone has his own gift from God, one this and another that (I Cor. 7:7). It is, therefore, with some uneasiness that we specify the amount of food and drink for others. However, with due regard for the infirmities of the sick, we believe that a half bottle of wine a day is sufficient for each. But those to whom God gives the strength to abstain must know that they will earn their own reward.
The superior will determine when local conditions, work or the summer heat indicates the need for a greater amount. He must, in any case, take great care lest excess or drunkenness creep in. We read that monks should not drink wine at all, but since the monks of our day cannot be convinced of this, let us at least agree to drink moderately, and not to the point of excess, for wine makes even wise men go astray (Sir 19.2).
However, where local circumstances dictate an amount much less than what is stipulated above, or even none at all, those who live there should bless God and not grumble. Above all else we admonish them to refrain from grumbling.
This is a new bent for Benedict, "with some uneasiness that we specify the amount of food and drink for others." I haven't been struck thus far with his reluctance to specify everything in the smallest detail. In Benedict's defense, and I don't know but suspect Abbots and Abbesses might back me up on this, running a monastery could be much like herding fifty cats. They say the devil is in the details. That is true, but we must also say that God is in the details, as well.
A half-bottle of wine is a lot of wine by anybodies standards. And of course, what Benedict wanted to guard against, just like with the food, is over indulgence. Which brings us directly to the applications for Lay Cistercians of Gethsemani or elsewhere. Having already discussed that yesterday, today we shall look at how Benedict uses the first scripture quotation as his reason for being reluctant to dictate who gets to eat and drink what and how much.
"Everyone has his own gift from God, one this and another that (I Cor. 7:7)." That verse comes smack in the middle of the chapter dealing with marriage, and how it's so much better to not marry at all. We cannot question a man who passed to the nearer presence of God more than a thousand years ago, about his use of scripture out of context, but we can wonder if there is a connection in some way that isn't immediately obvious to us.
The previous verse says, "This I say by way of concession, not of command. I wish that all were as I myself am." Paul was talking about staying unmarried; Benedict was talking about not drinking wine. There may well be nothing to make of this comparison, but I offer it because when scripture is lifted out of its natural context and used for something entirely different, I get curious. Clearly Benedict was very reluctant to allow the drinking of wine...at all, but because he knew human nature, and that modern day monks could not be convinced otherwise, he allowed half a bottle of wine.
Maybe the lesson for us here is to not judge others according to our own standards. God alone will judge. As Lay Cistercians it is our charism to bring that refusal to judge others to our daily lives and encounters.
May God bring us altogether to everlasting wine. Teetotalers and Sippers alike.
Friday, July 18, 2008
RB Reflection: 18 July 2008
Chapter 39. The Proper Amount of Food
For the daily meals, whether at noon or in midafternoon, it is enough, we believe, to provide all tables with two kinds of cooked food because of individual weaknesses. In this way, the person who may not be able to eat one kind of food may partake of the other. Two kinds of cooked food, therefore, should suffice for all the brothers, and if fruit or fresh vegetables are available, a third dish may also be added. A generous pound of bread is enough for a day whether for only one meal or for both dinner and supper. In the latter case the cellarer will set aside one third of this pound and give it to the brothers at supper.
Should it happen that the work is heavier than usual, the abbot may decide--and he will have the authority--to grant something additional, provided that it is appropriate, and that above all overindulgence is avoided, lest a monk experience indigestion. For nothing is so inconsistent with the life of any Christian as overindulgence. Our Lord says: Take care that your hearts are not weighed down with overindulgence (Luke 21:34).
Young boys should not receive the same amount as their elders, but less, since in all matters frugality is the rule. Let everyone, except the sick who are very weak, abstain entirely from eating the meat of four-footed animals.
What the sixth century did not know about childhood development could fill entire libraries. So we pass over the business of feeding young boys less.
What strikes me as interesting in this chapter is Benedict's concern for every detail in the daily life of the monastery. It is as if experience has taught him what you do not regulate will come back as a problem. For instance, I have a terrible allergy to almonds. If I eat an almond with the skin still on it, chances are I will die. So my "individual weakness" would have been a plate of almonds on the table. Benedict provided for that by allowing two dishes per table.
I also have to wonder if fresh vegetables were so rare that when they had them they made a third dish on the table; what then were the other two dishes? Stone soup?
Okay, so he was a good administrator and someone should write a book Management According to St. Benedict, but what does this have to do with Lay Cistercians? I suggest that the paragraph about overindulgence is what most applies to us today. In a world where so many are starving to death, it is a sin for us to sit at table and eat until we can barely move. Now, I am a fat man, and confess that I have done this more times than I should have, but that doesn't change the truth of what I am saying. One doesn't need to be fat to overindulge, either.
This chapter calls us to consider our personal stewardship of God's prolific creation, whether it be food, or fossil fuels. Just because we can eat until we can't stuff in another bite, doesn't mean we should. And it does cause a torpor which leads to laziness and a nap. Nutritionist have been telling us for years if you eat until you feel full, you have already eaten too much.
Benedict already knew this.
For the daily meals, whether at noon or in midafternoon, it is enough, we believe, to provide all tables with two kinds of cooked food because of individual weaknesses. In this way, the person who may not be able to eat one kind of food may partake of the other. Two kinds of cooked food, therefore, should suffice for all the brothers, and if fruit or fresh vegetables are available, a third dish may also be added. A generous pound of bread is enough for a day whether for only one meal or for both dinner and supper. In the latter case the cellarer will set aside one third of this pound and give it to the brothers at supper.
Should it happen that the work is heavier than usual, the abbot may decide--and he will have the authority--to grant something additional, provided that it is appropriate, and that above all overindulgence is avoided, lest a monk experience indigestion. For nothing is so inconsistent with the life of any Christian as overindulgence. Our Lord says: Take care that your hearts are not weighed down with overindulgence (Luke 21:34).
Young boys should not receive the same amount as their elders, but less, since in all matters frugality is the rule. Let everyone, except the sick who are very weak, abstain entirely from eating the meat of four-footed animals.
What the sixth century did not know about childhood development could fill entire libraries. So we pass over the business of feeding young boys less.
What strikes me as interesting in this chapter is Benedict's concern for every detail in the daily life of the monastery. It is as if experience has taught him what you do not regulate will come back as a problem. For instance, I have a terrible allergy to almonds. If I eat an almond with the skin still on it, chances are I will die. So my "individual weakness" would have been a plate of almonds on the table. Benedict provided for that by allowing two dishes per table.
I also have to wonder if fresh vegetables were so rare that when they had them they made a third dish on the table; what then were the other two dishes? Stone soup?
Okay, so he was a good administrator and someone should write a book Management According to St. Benedict, but what does this have to do with Lay Cistercians? I suggest that the paragraph about overindulgence is what most applies to us today. In a world where so many are starving to death, it is a sin for us to sit at table and eat until we can barely move. Now, I am a fat man, and confess that I have done this more times than I should have, but that doesn't change the truth of what I am saying. One doesn't need to be fat to overindulge, either.
This chapter calls us to consider our personal stewardship of God's prolific creation, whether it be food, or fossil fuels. Just because we can eat until we can't stuff in another bite, doesn't mean we should. And it does cause a torpor which leads to laziness and a nap. Nutritionist have been telling us for years if you eat until you feel full, you have already eaten too much.
Benedict already knew this.
Thursday, July 17, 2008
RB Reflection: 17 July 2008
Chapter 38. The Reader for the Week
Reading will always accompany the meals of the brothers. the reader should not be the one who just happens to pick up the book, but someone who will read for a whole week, beginning on Sunday. After Mass and Communion, let the incoming reader ask all to pray for him so that God may shield him from the spirit of vanity. Let him begin this verse in the oratory: Lord, open my lips, and my mouth shall proclaim your praise (Ps. 50[51]:17), and let all say it three times. When he has received a blessing, he will begin his week of reading.
Let there be complete silence. No whispering, no speaking--only the reader's voice should be heard there. The brothers should by turn serve one another's needs as they eat and drink, so that no one need ask for anything. If, however, anything is required, it should be requested by an audible signal of some kind rather than by speech. No one should presume to ask a question about the reading or about anything else, lest occasion be given [to the devil] (Eph. 4:27; I Tim. 5:14). The superior, however, may wish to say a few words of instruction.
Because of holy Communion and because the fast may be too hard for him to bear, the brother who is reader for the week is to receive some diluted wine before he begins to read. Afterward he will take his meal with the weekly kitchen servers and the attendants.
Brothers will read and sing, not according to rank, but according to their ability to benefit their hearers.
If you have spent time at Gethsemani on retreat then you know that from time to time they will play a tape of a conference given by some holy person or other. It makes the meal more interesting. The custom is very different from most family tables where people talk about their day, or siblings accuse one another...in general, family life. Some families eat in silence because one parent or the other works in such noisy conditions that they need some silence while they eat in their own home.
How does this chapter speak to us as Lay Cistercians? One way might be as a reminder to respect the food we eat. To slow down, taste the food, think of where it comes from, and what effort someone put into making it for us. Another is to value the silence, and try not to fill our lives with idle chit-chat every moment we are awake. As for being read to, oh what a luxury that would be! In an age of talking books, we can have that luxury. Let us be thankful for our food, our silence, and our technology that allows us to hear holy men and holy women speak to us.
May God bring us altogether to everlasting life.
Reading will always accompany the meals of the brothers. the reader should not be the one who just happens to pick up the book, but someone who will read for a whole week, beginning on Sunday. After Mass and Communion, let the incoming reader ask all to pray for him so that God may shield him from the spirit of vanity. Let him begin this verse in the oratory: Lord, open my lips, and my mouth shall proclaim your praise (Ps. 50[51]:17), and let all say it three times. When he has received a blessing, he will begin his week of reading.
Let there be complete silence. No whispering, no speaking--only the reader's voice should be heard there. The brothers should by turn serve one another's needs as they eat and drink, so that no one need ask for anything. If, however, anything is required, it should be requested by an audible signal of some kind rather than by speech. No one should presume to ask a question about the reading or about anything else, lest occasion be given [to the devil] (Eph. 4:27; I Tim. 5:14). The superior, however, may wish to say a few words of instruction.
Because of holy Communion and because the fast may be too hard for him to bear, the brother who is reader for the week is to receive some diluted wine before he begins to read. Afterward he will take his meal with the weekly kitchen servers and the attendants.
Brothers will read and sing, not according to rank, but according to their ability to benefit their hearers.
If you have spent time at Gethsemani on retreat then you know that from time to time they will play a tape of a conference given by some holy person or other. It makes the meal more interesting. The custom is very different from most family tables where people talk about their day, or siblings accuse one another...in general, family life. Some families eat in silence because one parent or the other works in such noisy conditions that they need some silence while they eat in their own home.
How does this chapter speak to us as Lay Cistercians? One way might be as a reminder to respect the food we eat. To slow down, taste the food, think of where it comes from, and what effort someone put into making it for us. Another is to value the silence, and try not to fill our lives with idle chit-chat every moment we are awake. As for being read to, oh what a luxury that would be! In an age of talking books, we can have that luxury. Let us be thankful for our food, our silence, and our technology that allows us to hear holy men and holy women speak to us.
May God bring us altogether to everlasting life.
Wednesday, July 16, 2008
RB Reflection: 16 July 2008
Chapter 37. The Elderly and Children.
Although human nature itself is inclined to be compassionate toward the old and the young, the authority of the rule should also provide for them. Since their lack of strength must always be taken into account, they should certainly not be required to follow the strictness of the rule with regard to food, but should be treated with kindly consideration and allowed to eat before the regular hours.
Once again, Benedict, that deep perceiver of human nature, has taken into account that if we are not reminded of our "inclination to be compassionate" that we very likely will not be compassionate. It's not what Benedict is saying in this chapter so much as what he is not saying that makes this chapter so interesting. "Since their lack of strength must always be taken into account," indicates that he had seen evidence of its not being taken into account enough, that he felt the need to include a chapter saying be nice to the old and the children.
Cases of elder abuse are on the rise. I know personally of a case where a son is taking terrible advantage of his mother with Alzheimers Disease to drain her bank accounts to feed his nefarious habits. We all read of the abuse of the elderly in certain nursing homes in the newspapers. And do I really need to list any of the cases of child abuse?
What are we as Lay Cistercians of Gethsemani to do about this? Does the lay charism call us to act for social justice? If we recall that the lay charism is different from the monastic charism then yes, it does call us to be witnesses not only of prayer and contemplation, but to uphold this chapter of the rule by our actions, witness, protest, and vigilance.
For the most part we are a bunch of contemplative people. Contemplation is not burying ones head in the sand. It wasn't all that long ago in historical time that we left the sick, elderly, or the unwanted baby behind when the clan/tribe moved on. We still hear of elderly people dying of heatstroke in houses without air conditioning because no one cared enough to check on them regularly. We still hear of infants found in garbage bags, or children locked in closets, or even grown women locked in basements.
Benedict teaches us in this chapter to open our hearts to the most vulnerable in our communities, and have a special care for them and their needs. Lay Cistercians of Gethsemani can do no less.
May God bring us altogether to everlasting life.
Although human nature itself is inclined to be compassionate toward the old and the young, the authority of the rule should also provide for them. Since their lack of strength must always be taken into account, they should certainly not be required to follow the strictness of the rule with regard to food, but should be treated with kindly consideration and allowed to eat before the regular hours.
Once again, Benedict, that deep perceiver of human nature, has taken into account that if we are not reminded of our "inclination to be compassionate" that we very likely will not be compassionate. It's not what Benedict is saying in this chapter so much as what he is not saying that makes this chapter so interesting. "Since their lack of strength must always be taken into account," indicates that he had seen evidence of its not being taken into account enough, that he felt the need to include a chapter saying be nice to the old and the children.
Cases of elder abuse are on the rise. I know personally of a case where a son is taking terrible advantage of his mother with Alzheimers Disease to drain her bank accounts to feed his nefarious habits. We all read of the abuse of the elderly in certain nursing homes in the newspapers. And do I really need to list any of the cases of child abuse?
What are we as Lay Cistercians of Gethsemani to do about this? Does the lay charism call us to act for social justice? If we recall that the lay charism is different from the monastic charism then yes, it does call us to be witnesses not only of prayer and contemplation, but to uphold this chapter of the rule by our actions, witness, protest, and vigilance.
For the most part we are a bunch of contemplative people. Contemplation is not burying ones head in the sand. It wasn't all that long ago in historical time that we left the sick, elderly, or the unwanted baby behind when the clan/tribe moved on. We still hear of elderly people dying of heatstroke in houses without air conditioning because no one cared enough to check on them regularly. We still hear of infants found in garbage bags, or children locked in closets, or even grown women locked in basements.
Benedict teaches us in this chapter to open our hearts to the most vulnerable in our communities, and have a special care for them and their needs. Lay Cistercians of Gethsemani can do no less.
May God bring us altogether to everlasting life.
Tuesday, July 15, 2008
RB Reflection: 15 July 2008
Chapter 36. The Sick Brothers
Care of the sick must rank above and before all else, so that they may truly be served as Christ, for he said: I was sick and you visited me (Matt. 25:36), and, What you did for one of these least brothers you did for me (Matt. 35:40). Let the sick on their part bear in mind that they are served out of honor for God, and let them not by their excessive demands distress their brothers who serve them. Still, sick brothers must be patiently borne with, because serving them leads to a greater reward. Consequently, the abbot should be extremely careful the they suffer no neglect.
Let a separate room be designated for the sick, and let them be served by an attendant who is God-fearing, attentive and concerned. The sick may take baths whenever it is advisable, but the healthy, and especially the young, should receive permission less readily. Moreover, to regain their strength, the sick who are very weak may eat meat, but when their health improves, they should all abstain from meat as usual.
The abbot must take the greatest care that cellarers and those who serve the sick do not neglectd them, for the shortcomings of disciples are his responsibility.
While typing this chapter I was struck by the two quotes from Matthew, the issue of taking a bath, and not neglecting the sick. The eating of meat I won't get into because that raises more hackles than almost anything else, which in a way, is a crying shame.
Passing over all the sixth century applications, and the enclosed/monastic applications, let us move directly to how this applies to the Lay Cistercian of today.
This chapter is especially poignant for those of us dealing with aging and ailing parents -- and who isn't -- as time and finances are stretched to the breaking point. Some have no choice but to put their parents into nursing homes where they are forced to trust the staff to give their mother or father, some form of loving care. In our own group at least one faces that dilemma everyday of his life. That's just the one known to me, how many more are their who face that same problem and the rest of us don't even know about it?
As far as taking a bath is concerned, thank heaven we have running water (but for how long?) and can take a bath every day. The sixth century monk must have stunk. Again, the injunction against baths for the young would be an issue in a multi-generational monastery. After all, babies were given to the monastery to raise. Nothing will generate so much noise as a bunch of boys swimming in a pond.
Again, Benedict is showing us that practical applications of good sense, and a prayerful attitude toward all things in life, including the care of the sick, and not dumping them off in a nursing home just because they are inconvenient -- and I do not mean those who must have 24 hour medical care -- is not only good ministry, it is good Christianity.
Care of the sick must rank above and before all else, so that they may truly be served as Christ, for he said: I was sick and you visited me (Matt. 25:36), and, What you did for one of these least brothers you did for me (Matt. 35:40). Let the sick on their part bear in mind that they are served out of honor for God, and let them not by their excessive demands distress their brothers who serve them. Still, sick brothers must be patiently borne with, because serving them leads to a greater reward. Consequently, the abbot should be extremely careful the they suffer no neglect.
Let a separate room be designated for the sick, and let them be served by an attendant who is God-fearing, attentive and concerned. The sick may take baths whenever it is advisable, but the healthy, and especially the young, should receive permission less readily. Moreover, to regain their strength, the sick who are very weak may eat meat, but when their health improves, they should all abstain from meat as usual.
The abbot must take the greatest care that cellarers and those who serve the sick do not neglectd them, for the shortcomings of disciples are his responsibility.
While typing this chapter I was struck by the two quotes from Matthew, the issue of taking a bath, and not neglecting the sick. The eating of meat I won't get into because that raises more hackles than almost anything else, which in a way, is a crying shame.
Passing over all the sixth century applications, and the enclosed/monastic applications, let us move directly to how this applies to the Lay Cistercian of today.
Care of the sick must rank above and before all else, so that they may truly be served as Christ, for he said: I was sick and you visited me (Matt. 25:36), and, What you did for one of these least brothers you did for me (Matt. 35:40).That is just as true now as it was when Jesus uttered the words. Recently in the forum there was a discussion about our prayer list, and how it should be run. It comes to mind only because of the quotes from Matthew, above. We can't visit the sick on the LCG prayer list, unless we are rich and have nothing to do but run all over the continent visiting those who are sick. We can pray for them, however. Prayer is medicine after all, for a people of faith.
This chapter is especially poignant for those of us dealing with aging and ailing parents -- and who isn't -- as time and finances are stretched to the breaking point. Some have no choice but to put their parents into nursing homes where they are forced to trust the staff to give their mother or father, some form of loving care. In our own group at least one faces that dilemma everyday of his life. That's just the one known to me, how many more are their who face that same problem and the rest of us don't even know about it?
As far as taking a bath is concerned, thank heaven we have running water (but for how long?) and can take a bath every day. The sixth century monk must have stunk. Again, the injunction against baths for the young would be an issue in a multi-generational monastery. After all, babies were given to the monastery to raise. Nothing will generate so much noise as a bunch of boys swimming in a pond.
Again, Benedict is showing us that practical applications of good sense, and a prayerful attitude toward all things in life, including the care of the sick, and not dumping them off in a nursing home just because they are inconvenient -- and I do not mean those who must have 24 hour medical care -- is not only good ministry, it is good Christianity.
Let the sick on their part bear in mind that they are served out of honor for God, and let them not by their excessive demands distress their brothers who serve them. Still, sick brothers must be patiently borne with, because serving them leads to a greater reward. Consequently, the abbot should be extremely careful the they suffer no neglect.May God bring us altogether to everlasting life.
Monday, July 14, 2008
RB Reflection: 13 & 14 July
I am cheating today because of the length of this chapter, I have copied it lock, stock, and barrel from the OSB website.
Let the brethren serve one another, and let no one be excused from the kitchen service
except by reason of sickness or occupation in some important work. For this service brings increase of reward and of charity. But let helpers be provided for the weak ones,
that they may not be distressed by this work; and indeed let everyone have help, as required by the size of the community or the circumstances of the locality. If the community is a large one, the cellarer shall be excused from the kitchen service;
and so also those whose occupations are of greater utility, as we said above.
Let the rest serve one another in charity.
The one who is ending his week of service shall do the cleaning on Saturday. He shall wash the towels with which the brethren wipe their hands and feet; and this server who is ending his week, aided by the one who is about to begin, shall wash the feet of all the brethren. He shall return the utensils of his office to the cellarer clean and in good condition, and the cellarer in turn shall consign them to the incoming server, in order that he may know what he gives out and what he receives back.
An hour before the meal let the weekly servers each receive a drink and some bread
over and above the appointed allowance, in order that at the meal time they may serve their brethren without murmuring and without excessive fatigue. On solemn days, however, let them wait until after Mass.
Immediately after the Morning Office on Sunday, the incoming and outgoing servers
shall prostrate themselves before all the brethren in the oratory and ask their prayers.
Let the server who is ending his week say this verse: "Blessed are You, O Lord God,
who have helped me and consoled me." When this has been said three times
and the outgoing server has received his blessing, then let the incoming server follow and say, "Incline unto my aid, O God; O Lord, make haste to help me." Let this also be repeated three times by all, and having received his blessing let him enter his service.
There is a lot in this chapter and all of it deals with serving the food.
I am always amazed at Benedict and his knowledge of human nature
May God bring us altogether to everlasting life.
Let the brethren serve one another, and let no one be excused from the kitchen service
except by reason of sickness or occupation in some important work. For this service brings increase of reward and of charity. But let helpers be provided for the weak ones,
that they may not be distressed by this work; and indeed let everyone have help, as required by the size of the community or the circumstances of the locality. If the community is a large one, the cellarer shall be excused from the kitchen service;
and so also those whose occupations are of greater utility, as we said above.
Let the rest serve one another in charity.
The one who is ending his week of service shall do the cleaning on Saturday. He shall wash the towels with which the brethren wipe their hands and feet; and this server who is ending his week, aided by the one who is about to begin, shall wash the feet of all the brethren. He shall return the utensils of his office to the cellarer clean and in good condition, and the cellarer in turn shall consign them to the incoming server, in order that he may know what he gives out and what he receives back.
An hour before the meal let the weekly servers each receive a drink and some bread
over and above the appointed allowance, in order that at the meal time they may serve their brethren without murmuring and without excessive fatigue. On solemn days, however, let them wait until after Mass.
Immediately after the Morning Office on Sunday, the incoming and outgoing servers
shall prostrate themselves before all the brethren in the oratory and ask their prayers.
Let the server who is ending his week say this verse: "Blessed are You, O Lord God,
who have helped me and consoled me." When this has been said three times
and the outgoing server has received his blessing, then let the incoming server follow and say, "Incline unto my aid, O God; O Lord, make haste to help me." Let this also be repeated three times by all, and having received his blessing let him enter his service.
There is a lot in this chapter and all of it deals with serving the food.
Let the brethren serve one another, and let no one be excused from the kitchen service except by reason of sickness or occupation in some important work. For this service brings increase of reward and of charity.In other words, no one is too good to serve the community. No one is allowed to get away with an uppity attitude of "I'm much too important to do something so very lowly as serve dinner to this group of ingrates." Can you hear the upper classes of the sixth century saying that? Oh, wait, was that just yesterday I said that, and you said it too?
I am always amazed at Benedict and his knowledge of human nature
Let the server who is ending his week say this verse: "Blessed are You, O Lord God, who have helped me and consoled me."To me, there is something almost sweet in that simple statement ending a week of, what could have been grueling, service. As Lay Cistercians of Gethsemani or anywhere else, here is the example of how we should bring to a close any service we are required to render to our community. I think this should be taken to heart by those who will soon rotate off the Executive Council.
let the incoming server follow and say, "Incline unto my aid, O God; O Lord, make haste to help me."And this said by those who will replace them. We are called to help bring out the Charism from behind the walls of enclosure and show it to the world, as such we are the kitchen servers for our monks of the Abbey of Our Lady of Gethsemani, to the secular world that needs our witness of contemplation, and silence. But not those alone! Also, loving service.
May God bring us altogether to everlasting life.
Saturday, July 12, 2008
RB Reflection: 12 July 2008
Chapter 34. Distribution of Goods According to Need
It is written: Distribution was made to each one as s/he had need (Acts 4:35). By this we do not imply that there should be favoritism--God forbid--but rather consideration for weaknesses. Whoever needs less should thank God and not be distressed, but whoever needs more should feel humble because of his weakness, not self-important because of the kindness shown him. In this way all the members will be at peace. First and foremost, there must be no word or sign of the evil of grumbling, no manifestation of it for any reason at all. If, however, anyone is caught grumbling, let him/her undergo more severe discipline.
Don't show favorites, but be considerate of weakness. Benedict bases this upon just one verse of scripture -- an oddity for him -- and from it makes a rule about favoritism, and consideration of weakness. It takes no imagination to see how easily favoritism could:
1. increase the amount given to one, simply because we like him/her better, and
2. less be given to one, whom actually needs more, because we don't like him/her as well.
It is human nature to give generously to our friends, to make sure they have enough, and even more than enough. To those whom we don't like so much, we give "just enough," and not a bit more. Benedict says NO to both of those attitudes.
The chapter ends on the subject of grumbling. As Lay Cistercians we need to think about how much grumbling we do, at our meetings, at our retreats, in our day to day lives, with our families, etc. etc. etc.
We are the face of the Cistercian Charism to the world. We must guard the Charism by not being a bunch of grumbling folks who have pet favorites at work, and sneer at those we don't like so much. And no, I don't think we do so much of that. Yet, this is the section of the rule for today, and these questions and challenges must be raised, lest we forget.
May God bring us altogether (even grumblers) to everlasting life.
It is written: Distribution was made to each one as s/he had need (Acts 4:35). By this we do not imply that there should be favoritism--God forbid--but rather consideration for weaknesses. Whoever needs less should thank God and not be distressed, but whoever needs more should feel humble because of his weakness, not self-important because of the kindness shown him. In this way all the members will be at peace. First and foremost, there must be no word or sign of the evil of grumbling, no manifestation of it for any reason at all. If, however, anyone is caught grumbling, let him/her undergo more severe discipline.
Don't show favorites, but be considerate of weakness. Benedict bases this upon just one verse of scripture -- an oddity for him -- and from it makes a rule about favoritism, and consideration of weakness. It takes no imagination to see how easily favoritism could:
1. increase the amount given to one, simply because we like him/her better, and
2. less be given to one, whom actually needs more, because we don't like him/her as well.
It is human nature to give generously to our friends, to make sure they have enough, and even more than enough. To those whom we don't like so much, we give "just enough," and not a bit more. Benedict says NO to both of those attitudes.
Whoever needs less should thank God and not be distressed, but whoever needs more should feel humble because of his weakness, not self-important because of the kindness shown him.That fairly well puts the kibosh on the strong sneering at the weak, and the weak from saying, "see how special I am? I get more than you do." If we are honest, we all know people who fall into one category or the other. Which category are you in?
The chapter ends on the subject of grumbling. As Lay Cistercians we need to think about how much grumbling we do, at our meetings, at our retreats, in our day to day lives, with our families, etc. etc. etc.
We are the face of the Cistercian Charism to the world. We must guard the Charism by not being a bunch of grumbling folks who have pet favorites at work, and sneer at those we don't like so much. And no, I don't think we do so much of that. Yet, this is the section of the rule for today, and these questions and challenges must be raised, lest we forget.
May God bring us altogether (even grumblers) to everlasting life.
Friday, July 11, 2008
RB Reflection: 11 July 2008 Feast of St. Benedict
Chapter 33. Monks and Private Ownership
Above all, this evil practice must be uprooted and removed from the monastery. We mean that without an order from the abbot, no one may presume to give, receive or retain anything as his own, nothing at all -- not a book, writing tablets or stylus -- in short, not a single item, especially since monks may not have the free disposal even of their own bodies and wills. For their needs, they are to look to the father of the monastery, and are not allowed anything which the abbot has not given or permitted. All things should be common possession of all, as it is written, so that no one presumes to call anything his own (Acts 4:32).
But if anyone is caught indulging in this most evil practice, he should be warned a first and a second time. If he does not amend, let him be subjected to punishment.
There is one major lesson here, "without cost you have received; without cost you are to give." (Matthew 10). You see, what applies to monks and nuns in monastic enclosure does not necessarily apply to Lay Cistercians in the secular world. How the monks and nuns interpret this is their business; clearly though, for those of us who live in the world, we must have certain possessions, or we will live in cardboard boxes, or caves, and our families will die of exposure.
"Without cost you have received; without cost you are to give." When that scripture is taken along with this chapter of the rule we are brought face to face with the question of how much is enough? I have no intention of deciding how much is enough for YOU, the only person whom I may do that for is ME.
As Lay Cistercians of Gethsemani we must come face to face with our use of money, and the things we buy. Are we techno-freaks? Are books like crack cocaine to us? (They are to me). Do we own possessions, or do they own us? This isn't a new question or even a very original discussion of it, but here it is in the rule, confronting us.
May God bring us altogether to everlasting life.
Above all, this evil practice must be uprooted and removed from the monastery. We mean that without an order from the abbot, no one may presume to give, receive or retain anything as his own, nothing at all -- not a book, writing tablets or stylus -- in short, not a single item, especially since monks may not have the free disposal even of their own bodies and wills. For their needs, they are to look to the father of the monastery, and are not allowed anything which the abbot has not given or permitted. All things should be common possession of all, as it is written, so that no one presumes to call anything his own (Acts 4:32).
But if anyone is caught indulging in this most evil practice, he should be warned a first and a second time. If he does not amend, let him be subjected to punishment.
There is one major lesson here, "without cost you have received; without cost you are to give." (Matthew 10). You see, what applies to monks and nuns in monastic enclosure does not necessarily apply to Lay Cistercians in the secular world. How the monks and nuns interpret this is their business; clearly though, for those of us who live in the world, we must have certain possessions, or we will live in cardboard boxes, or caves, and our families will die of exposure.
"Without cost you have received; without cost you are to give." When that scripture is taken along with this chapter of the rule we are brought face to face with the question of how much is enough? I have no intention of deciding how much is enough for YOU, the only person whom I may do that for is ME.
As Lay Cistercians of Gethsemani we must come face to face with our use of money, and the things we buy. Are we techno-freaks? Are books like crack cocaine to us? (They are to me). Do we own possessions, or do they own us? This isn't a new question or even a very original discussion of it, but here it is in the rule, confronting us.
May God bring us altogether to everlasting life.
Thursday, July 10, 2008
RB Reflection: 10 July 2008
Chapter 21. The Tools and Goods of the Monastery.
The goods of the monastery, that is, its tools, clothing or anything else, should be entrusted to brothers whom the abbot appoints and in whose manner of life he has confidence. He will, as he sees fit, issue to them the various articles to be cared for and collected after use. The abbot will maintain a list of these, so that when the brothers succeed one another in their assigned tasks, he may be aware of what he hands out and what he receives back.
Whoever fails to keep the things belonging to the monastery clean or treats them carelessly should be reproved. If he does not amend, let him be subjected to the discipline of the rule.
Good tools have never been cheap. I recently bought a good Stanley chisel and the cost surprised me. It was only 5/8" wide, but I paid a goodly price for it. So too the tools of the monastery back when they numbered the years in three digits (649) and not four (1066). In fact, they had to make their tools. Treating a tool roughly, breaking it, or not cleaning it properly, was not only a breach of manners, it showed crass disrespect. To this day, if you borrow a paintbrush and do not clean it but return it full of dried paint, the owner is likely to never allow you to touch, much less borrow, another tool again. That is an easy commonality we share with the sixth century.
As Lay Cistercians of Gethsemani, what are the tools entrusted to us? The monks teach us, and their teachings are tools that we may use when we re-enter the secular world. When we return to the monastery again, in what condition are the tools we left with? Does the tool of purity return crusted in adultery? Or what about humility, does it come back broken by pride?
May God bring us altogether to everlasting life.
The goods of the monastery, that is, its tools, clothing or anything else, should be entrusted to brothers whom the abbot appoints and in whose manner of life he has confidence. He will, as he sees fit, issue to them the various articles to be cared for and collected after use. The abbot will maintain a list of these, so that when the brothers succeed one another in their assigned tasks, he may be aware of what he hands out and what he receives back.
Whoever fails to keep the things belonging to the monastery clean or treats them carelessly should be reproved. If he does not amend, let him be subjected to the discipline of the rule.
Good tools have never been cheap. I recently bought a good Stanley chisel and the cost surprised me. It was only 5/8" wide, but I paid a goodly price for it. So too the tools of the monastery back when they numbered the years in three digits (649) and not four (1066). In fact, they had to make their tools. Treating a tool roughly, breaking it, or not cleaning it properly, was not only a breach of manners, it showed crass disrespect. To this day, if you borrow a paintbrush and do not clean it but return it full of dried paint, the owner is likely to never allow you to touch, much less borrow, another tool again. That is an easy commonality we share with the sixth century.
As Lay Cistercians of Gethsemani, what are the tools entrusted to us? The monks teach us, and their teachings are tools that we may use when we re-enter the secular world. When we return to the monastery again, in what condition are the tools we left with? Does the tool of purity return crusted in adultery? Or what about humility, does it come back broken by pride?
May God bring us altogether to everlasting life.
Wednesday, July 9, 2008
RB Reflection: 9 July 2008
Chapter 31. 13-19
Above all, let him be humble. If goods are not available to meet a request, he will offer a kind word in reply, for it is written: A kind word is better than the best gift (Sir 18.17). He should take care of all that the abbot entrusts to him, and not presume to do what the abbot has forbidden. He will provide the brothers their allotted amount of food without any pride or delay, lest they be led astray. For he must remember what the Scripture says that person deserves who leads one of the little ones astray (Matt. 18:6).
If the community is rather large, he should be given helpers, that with their assistance he may calmly perform the duties of his office. Necessary items are to be requested and given at the proper times, so that no one may be disquieted or distressed in the house of God.
Today we are still with the cellarer. Isn't Benedict's choice of scripture in this section interesting: A kind word is better than the best gift (Sir 18.17), and, [anyone] who leads one of the little ones astray (Matt. 18:6). That places a true burden of kindness and compassion on the cellarer.
A burden, you say? Yes, because how often do you actually feel like responding with kindness to the person who has asked you for something for the tenth time? Or how compassionate do you feel to the hypochondriac always looking for something more? Benedict is very clear here, the cellarer is to respond with "a kind word in reply."
If we took that "kind word in reply" kind of thinking into our day to day world, which is exactly what we are called to do as Lay Cistercians, then think how it could transform the world? Think of it on a more local Lay Cistercian group level. How can the local Lay Cistercian group respond with kindness and compassion to our hosts, the monks and nuns who nourish us?
In a concrete way we are the cellarers of the Cistercian Charism in the world. We carry it with us from the monastery where we got it, into the world where we live and work. There's nothing new about helping others, or being kind or compassionate, but here we find that it is possible to do these things on behalf of the monastery of our association. The monks and nuns are in monastic enclosure. We are not. What they give to us, we must give to the world. Hence, we are the cellarers, each one of us, of our monastery.
Above all, let him be humble. If goods are not available to meet a request, he will offer a kind word in reply, for it is written: A kind word is better than the best gift (Sir 18.17). He should take care of all that the abbot entrusts to him, and not presume to do what the abbot has forbidden. He will provide the brothers their allotted amount of food without any pride or delay, lest they be led astray. For he must remember what the Scripture says that person deserves who leads one of the little ones astray (Matt. 18:6).
If the community is rather large, he should be given helpers, that with their assistance he may calmly perform the duties of his office. Necessary items are to be requested and given at the proper times, so that no one may be disquieted or distressed in the house of God.
Today we are still with the cellarer. Isn't Benedict's choice of scripture in this section interesting: A kind word is better than the best gift (Sir 18.17), and, [anyone] who leads one of the little ones astray (Matt. 18:6). That places a true burden of kindness and compassion on the cellarer.
A burden, you say? Yes, because how often do you actually feel like responding with kindness to the person who has asked you for something for the tenth time? Or how compassionate do you feel to the hypochondriac always looking for something more? Benedict is very clear here, the cellarer is to respond with "a kind word in reply."
If we took that "kind word in reply" kind of thinking into our day to day world, which is exactly what we are called to do as Lay Cistercians, then think how it could transform the world? Think of it on a more local Lay Cistercian group level. How can the local Lay Cistercian group respond with kindness and compassion to our hosts, the monks and nuns who nourish us?
In a concrete way we are the cellarers of the Cistercian Charism in the world. We carry it with us from the monastery where we got it, into the world where we live and work. There's nothing new about helping others, or being kind or compassionate, but here we find that it is possible to do these things on behalf of the monastery of our association. The monks and nuns are in monastic enclosure. We are not. What they give to us, we must give to the world. Hence, we are the cellarers, each one of us, of our monastery.
Tuesday, July 8, 2008
RB Reflection: 8 July 2008
Chapter 31. Qualifications of the Monastery Cellarer
As cellarer of the monastery, there should be chosen from the community someone who is wise, mature in conduct, temperate, not an excessive eater, not proud, excitable, offensive, dilatory or wasteful, but God-fearing, and like a father to the whole community. He will take care of everything, but will do nothing without an order from the abbot. Let him keep to his orders.
He should not annoy the brothers. If any brother happens to make an unreasonable demand of him, he should not reject him with disdain and cause him distress, but reasonably and humbly deny the improper request. Let him keep watch over his own soul, ever mindful of that saying of the Apostle: He who serves well secures a good standing for himself (I Tim. 3:13). He must show every care and concern for the sick, children, guests and the poor, knowing for certain that he will be held accountable for all of them on the day of judgment. He will regard all utensils and goods of the monastery as sacred vessels of the altar, aware that nothing is to be neglected. He should not be prone to greed, nor be wasteful and extravagant with the good of the monastery, but should do everything with moderation and according to the abbot's orders.
For an eye opening view into the duties of the early Cistercians click here. According to the Statute On Temporal Administration. 1999.
How does this fit in with Lay Cistercians? Think of our treasurers, and those in charge of arranging large scale events: they are cellarers. The LCG picnic is coming up this weekend for those who can brave the $4.00 a gallon gasoline prices (which raises all sorts of questions about what is a good steward of God's goods we take from the earth), and those who will bring food, set up for the occasion, and more importantly, stick around to clean it all up so that when we leave, no trace of our having been there is left.
There is another dimension to the cellarer that applies to each and every one of us. "He must show every care and concern for the sick, children, guests and the poor...." That is a requirement for compassion and love. Interesting that the person in charge of all the worly goods of the monastery should be required also to possess great compassoin and great love. How much compassion and love do you have? Is it enough for everyone?
Part two of the requirement is even more interesting. "He will regard all utensils and goods of the monastery as sacred vessels of the altar, aware that nothing is to be neglected." This seems to say that everything, food, drink, plates, silverware, and people, are as sacred as the vessels of the altar. Nothing is sacred in itself. Not even a newly bought chalice. It is the use of the item that makes it sacred.
As we near our retreat at the Abbey let us ask ourselves, just how we treat the goods of the monastery--in a sacred fashion? Or, as there for our disposal and nothing more?
As cellarer of the monastery, there should be chosen from the community someone who is wise, mature in conduct, temperate, not an excessive eater, not proud, excitable, offensive, dilatory or wasteful, but God-fearing, and like a father to the whole community. He will take care of everything, but will do nothing without an order from the abbot. Let him keep to his orders.
He should not annoy the brothers. If any brother happens to make an unreasonable demand of him, he should not reject him with disdain and cause him distress, but reasonably and humbly deny the improper request. Let him keep watch over his own soul, ever mindful of that saying of the Apostle: He who serves well secures a good standing for himself (I Tim. 3:13). He must show every care and concern for the sick, children, guests and the poor, knowing for certain that he will be held accountable for all of them on the day of judgment. He will regard all utensils and goods of the monastery as sacred vessels of the altar, aware that nothing is to be neglected. He should not be prone to greed, nor be wasteful and extravagant with the good of the monastery, but should do everything with moderation and according to the abbot's orders.
For an eye opening view into the duties of the early Cistercians click here. According to the Statute On Temporal Administration. 1999.
The Cellarer: The Abbot appoints a cellarer who is responsible for the ordinary administration of the monastery's temporal affairs. Normally, apart from the abbot, only he may act validly in the name of the monastery when incurring expenses and in legal matters" (C. 43.1). The Abbot may, however, entrust the function traditionally assumed by the cellarer to several persons, one of whom may be given the title of cellarer.So it is easy to see that the duties of the cellarer have changed dramatically from the 6th century to the 21st century. Now that the details of what they do is out of the way, we can look more closely into how the cellarer is to do his/her duties. Let's see, there is wise, mature, temperate, not an overeater, not proud, excitable, offensive, dilatory or wasteful. In other words, you need to be stable and trustworthy to be given control of the Abbey's food, drink, properties, etc., and not a drama queen/king.
How does this fit in with Lay Cistercians? Think of our treasurers, and those in charge of arranging large scale events: they are cellarers. The LCG picnic is coming up this weekend for those who can brave the $4.00 a gallon gasoline prices (which raises all sorts of questions about what is a good steward of God's goods we take from the earth), and those who will bring food, set up for the occasion, and more importantly, stick around to clean it all up so that when we leave, no trace of our having been there is left.
There is another dimension to the cellarer that applies to each and every one of us. "He must show every care and concern for the sick, children, guests and the poor...." That is a requirement for compassion and love. Interesting that the person in charge of all the worly goods of the monastery should be required also to possess great compassoin and great love. How much compassion and love do you have? Is it enough for everyone?
Part two of the requirement is even more interesting. "He will regard all utensils and goods of the monastery as sacred vessels of the altar, aware that nothing is to be neglected." This seems to say that everything, food, drink, plates, silverware, and people, are as sacred as the vessels of the altar. Nothing is sacred in itself. Not even a newly bought chalice. It is the use of the item that makes it sacred.
As we near our retreat at the Abbey let us ask ourselves, just how we treat the goods of the monastery--in a sacred fashion? Or, as there for our disposal and nothing more?
Monday, July 7, 2008
RB Reflection: 7 July 2008
Chapter 30. The Manner of Reproving Boys
Every age and level of understanding should receive appropriate treatment. Therefore, as often as boys and the young, or those who cannot understand the seriousness of the penalty of excommunication, are guilty of misdeeds, they should be subjected to severe fasts or checked with sharp strokes so that they may be healed.
I nearly skipped this chapter because I call it the brutalizing chapter. If they are slow, mentally retarded, or a young boy, then by all means, beat the hell out of them! Okay, so maybe that's not what Benedict means here, but it has been the practice of society up to the present day. And I'm sure there have always been mean spirited people who took full advantage of the latitude this chapter allowed them. Need we consider the sexual abuse scandal? I thought not.
We may consider that it was a different day and time in Benedict's day, and that's all fine with me. But who cares. What's this got to do with today for Lay Cistercians?
Does this give us the right to strike one another, especially the one who never seems to quite get it? No!
Well then, what about the one who never shows up but takes up a valuable room at the retreat? No!
Does this mean no hitting anyone? Yes!
The point here is that whatever level of understanding exists among individual members of the LCG, we must strive to help them understand on their level. Sometimes that may mean telling someone that perhaps the Lay Cistercian path just is not for them. Or even more frightening, requiring the rabblerouser to show a real penance!
If you upset your local group, do I think you should lay face down to make amends? Good heavens, no. That's just showing off. I think it's showing off when monks do it too, especially if done where someone outside the monastic community can see it. However, if you upset your local group, you might be required to make amends in some way, perhaps as easily as saying, "I'm sorry."
We must love one another as ourselves. Yet, even when loving ourselves we have to face our shortcomings and call ourselves to account. Perhaps it is time we do the same in our groups.
May God bring us altogether, the slow, the rebellious, and the young, to everlasting life.
Every age and level of understanding should receive appropriate treatment. Therefore, as often as boys and the young, or those who cannot understand the seriousness of the penalty of excommunication, are guilty of misdeeds, they should be subjected to severe fasts or checked with sharp strokes so that they may be healed.
I nearly skipped this chapter because I call it the brutalizing chapter. If they are slow, mentally retarded, or a young boy, then by all means, beat the hell out of them! Okay, so maybe that's not what Benedict means here, but it has been the practice of society up to the present day. And I'm sure there have always been mean spirited people who took full advantage of the latitude this chapter allowed them. Need we consider the sexual abuse scandal? I thought not.
We may consider that it was a different day and time in Benedict's day, and that's all fine with me. But who cares. What's this got to do with today for Lay Cistercians?
Does this give us the right to strike one another, especially the one who never seems to quite get it? No!
Well then, what about the one who never shows up but takes up a valuable room at the retreat? No!
Does this mean no hitting anyone? Yes!
The point here is that whatever level of understanding exists among individual members of the LCG, we must strive to help them understand on their level. Sometimes that may mean telling someone that perhaps the Lay Cistercian path just is not for them. Or even more frightening, requiring the rabblerouser to show a real penance!
If you upset your local group, do I think you should lay face down to make amends? Good heavens, no. That's just showing off. I think it's showing off when monks do it too, especially if done where someone outside the monastic community can see it. However, if you upset your local group, you might be required to make amends in some way, perhaps as easily as saying, "I'm sorry."
We must love one another as ourselves. Yet, even when loving ourselves we have to face our shortcomings and call ourselves to account. Perhaps it is time we do the same in our groups.
May God bring us altogether, the slow, the rebellious, and the young, to everlasting life.
Sunday, July 6, 2008
RB Reflection: 6 July 2007
Chapter 29. Readmission of Brothers Who Leave the Monastery
If a brother, following his own evil ways, leaves the monastery but then wishes to return, he must first promise to make full amends for leaving. Let him be received back, but as a test of his humility he should be given the last place. If he leaves again, or even a third time, he should be readmitted under the same conditions. After this, however, he must understand that he will be denied all prospect of return.
I have been told that in the pre-Vatican II days, if a brother left Gethsemani, he was not allowed to tell anyone he was leaving; he gave back his habit, was given his street clothes, and shown to a room where his suitcase was waiting for him, and that was it. No goodbye, go God bless, just -- go back to the world of the doomed. They stopped doing that nearly forty years ago. In fact, in the 1970s they had a gathering of as many of the brothers who had left as they could find, and said, "We were wrong, and we are sorry."
It's not hard to see, though, where the older attitude came from: "following his own evil ways." However, if we place this chapter as a natural follow up to the previous chapter, where a brother is cast out of the community, then the "following his own evil ways," begins to make sense.
Since the Lay Cistercians of Gethsemani have no such procedures in place, let's think of the various relationships in our lives. When you finally realize that a friendship is toxic, what do you do? How do you handle it? If we take the spirit of the last few chapters and apply it to the relationships in our lives, then we have learned to deal with the "toxic" without the non-christian reaction of simply cutting them off like a dead branch. We learn to give chances for amendment from the other person, but in the end if they will not change how they deal with us, then they must be cut out of our lives.
As the Lay Cistercians grow, both at Gethsemani and internationally, then such structures may be put in place. Are we ready to grow that far?
May God bring us altogether to everlasting life.
If a brother, following his own evil ways, leaves the monastery but then wishes to return, he must first promise to make full amends for leaving. Let him be received back, but as a test of his humility he should be given the last place. If he leaves again, or even a third time, he should be readmitted under the same conditions. After this, however, he must understand that he will be denied all prospect of return.
I have been told that in the pre-Vatican II days, if a brother left Gethsemani, he was not allowed to tell anyone he was leaving; he gave back his habit, was given his street clothes, and shown to a room where his suitcase was waiting for him, and that was it. No goodbye, go God bless, just -- go back to the world of the doomed. They stopped doing that nearly forty years ago. In fact, in the 1970s they had a gathering of as many of the brothers who had left as they could find, and said, "We were wrong, and we are sorry."
It's not hard to see, though, where the older attitude came from: "following his own evil ways." However, if we place this chapter as a natural follow up to the previous chapter, where a brother is cast out of the community, then the "following his own evil ways," begins to make sense.
Since the Lay Cistercians of Gethsemani have no such procedures in place, let's think of the various relationships in our lives. When you finally realize that a friendship is toxic, what do you do? How do you handle it? If we take the spirit of the last few chapters and apply it to the relationships in our lives, then we have learned to deal with the "toxic" without the non-christian reaction of simply cutting them off like a dead branch. We learn to give chances for amendment from the other person, but in the end if they will not change how they deal with us, then they must be cut out of our lives.
As the Lay Cistercians grow, both at Gethsemani and internationally, then such structures may be put in place. Are we ready to grow that far?
May God bring us altogether to everlasting life.
Saturday, July 5, 2008
RB Reflection: 5 July 2008
Chapter 28. Those who Refuse to Amend After Frequen Reproofs
If a brother has been reproved frequently for any fault, or it he has even been excommunicated, yet does not amend, let him receive a sharper punishment: that is, let him feel the strokes of the rod. But if even then he does not reform, or perhaps becomes proud and would actually defend his conduct, which God forbid, the abbot should follow the procedure of a wise physician. After he has applied compresses, the ointment of encouragement, the medicine of divine Scripture, and finally the cauterizing iron of excommunication and strokes of the rod, and if he then perceives that his earnest efforts are unavailing, let him apply an even better remedy: he and all the brothers should pray for him so that the Lord who can do all things, may bring about the health of the sick brother. Yet if even this procedure does not heal him, then finally, the abbot must use the knife and amputate. For the Apostle says: Banish the evil one from your midst (I Cor. 5:13); and again, If the unbeliever departs, let him depart (I Cor. 7:150, lest one diseased sheep infect the whole flock.
I hope that you who read these daily reflections appreciate the fact that struggling with a chapter like this is very, very hard for me. The fact that this was all written in the 6th century doesn't help my reaction to this chapter at all. I'm deeply curious why at the last just before the amputation, is prayer finally applied? Sure, they've been praying for him all along, and Benedict is listing the various things they've tried to bring the brother back, but for God sake why is prayer listed as the last resort?
A monastery, like any community of people who have to live together, needs to deal with the rebellious one who will attract other rebellious ones to them, and eventually will end up with a monastery in full revolt and the abbot kicked out. According to legend that is exactly what happened to Benedict before he founded Monte Casino.
We must assume then that this chapter is for the good of the community, which, does make it a little easier to swallow. But, how is this applied to the Lay Cistercian community? We both glory in our lack of structure, and are hampered by our lack of structure, because absolutely nothing is in place for dealing with situations like the past few days have been talking about. Everyone just smiles and puts up with it. Is that really the right thing to do? No one wants confrontation, yet, the prophets are always confrontational. Perhaps what we need is a prophet. Even though it makes me shudder to think of a real prophet arising among us.
Somewhere in all this is a lesson for us to learn. If we claim the Rule of Benedict as guidance for our lives, then we have to come to terms with this chapter.
May God lead us altogether to everlasting life.
If a brother has been reproved frequently for any fault, or it he has even been excommunicated, yet does not amend, let him receive a sharper punishment: that is, let him feel the strokes of the rod. But if even then he does not reform, or perhaps becomes proud and would actually defend his conduct, which God forbid, the abbot should follow the procedure of a wise physician. After he has applied compresses, the ointment of encouragement, the medicine of divine Scripture, and finally the cauterizing iron of excommunication and strokes of the rod, and if he then perceives that his earnest efforts are unavailing, let him apply an even better remedy: he and all the brothers should pray for him so that the Lord who can do all things, may bring about the health of the sick brother. Yet if even this procedure does not heal him, then finally, the abbot must use the knife and amputate. For the Apostle says: Banish the evil one from your midst (I Cor. 5:13); and again, If the unbeliever departs, let him depart (I Cor. 7:150, lest one diseased sheep infect the whole flock.
I hope that you who read these daily reflections appreciate the fact that struggling with a chapter like this is very, very hard for me. The fact that this was all written in the 6th century doesn't help my reaction to this chapter at all. I'm deeply curious why at the last just before the amputation, is prayer finally applied? Sure, they've been praying for him all along, and Benedict is listing the various things they've tried to bring the brother back, but for God sake why is prayer listed as the last resort?
A monastery, like any community of people who have to live together, needs to deal with the rebellious one who will attract other rebellious ones to them, and eventually will end up with a monastery in full revolt and the abbot kicked out. According to legend that is exactly what happened to Benedict before he founded Monte Casino.
We must assume then that this chapter is for the good of the community, which, does make it a little easier to swallow. But, how is this applied to the Lay Cistercian community? We both glory in our lack of structure, and are hampered by our lack of structure, because absolutely nothing is in place for dealing with situations like the past few days have been talking about. Everyone just smiles and puts up with it. Is that really the right thing to do? No one wants confrontation, yet, the prophets are always confrontational. Perhaps what we need is a prophet. Even though it makes me shudder to think of a real prophet arising among us.
Somewhere in all this is a lesson for us to learn. If we claim the Rule of Benedict as guidance for our lives, then we have to come to terms with this chapter.
May God lead us altogether to everlasting life.
Friday, July 4, 2008
RB Reflection: 4 July 2008
Guest Comments by Barry Cappleman
RB: 27 REFLECTION- JULY 4, 2008
Let the Abbot show all care and concern towards offending brethren because "they that are in health need not a physician, but they that are sick" (Mt 9:12). Therefore, like a prudent physician he ought to use every opportunity to send consolers, namely, discreet elderly brethren, to console the wavering brother, as it were, in secret, and induce him to make humble satisfaction; and let them cheer him up "lest he be swallowed up with overmuch sorrow" (2 Cor 2:7); but, as the same Apostle saith, "confirm your charity towards him" (2 Cor 2:8); and let prayer be said for him by all.
The Abbot must take the utmost pains, and strive with all prudence and zeal, that none of the flock entrusted to him perish. For the Abbot must know that he has taken upon himself the care of infirm souls, not a despotism over the strong; and let him fear the threat of the Prophet wherein the Lord saith: "What ye saw to be fat, that ye took to yourselves, and what was diseased you threw away" (Ezek 34:3-4). And let him follow the loving example of the Good Shepherd, who, leaving the ninety-nine sheep on the mountains, went to seek the one that had gone astray, on whose weakness He had such pity, that He was pleased to lay it on His sacred shoulders and thus carry it back to the fold (cf Lk 15:5).
There is a saying in my faith denomination, “Don’t shoot the wounded.” I think that is what St Benedict is saying to us in this chapter. But we need to go one step further. We need to actually help treat the wounded back to health.
How does this apply to us as Lay Cistercians? I imagine all of us know someone who has fallen away from their faith and/or is in the midst of a very addicting and destructive lifestyle. We as Lay Cistercians are in some ways leaders in our faith groups. As leaders and co-workers with Christ, we are called by God to humbly help those who are wounded (see Galatians 6:1-5). However, we need to prepare to help others by prayer, scripture reading, public and private worship, constant self-examination, and becoming educated as lay people on ways to help others.
Saying to someone, “I will pray for you” is good and helpful as long as we do pray for that person. Saying to that person, I will pray for you” can also be a way of making ourselves feel better without having to get really involved in helping that person (See James 2:14-17).
Let us always pray and let us always be listening and looking to see how God will use us to help others and how God will further His kingdom by using us in the little things we do for others and for His glory.
Blessings to each one of you and all those you love.
Thursday, July 3, 2008
RB Reflection: 3 July 2008
Chapter 26. Unauthorized Association with the Excommunicated.
If a brother, acting without an order from the abbot, presumes to associate in any way with an excommunicated brother, to converse with him or to send him a message, he should receive a like punishment of excommunication.
This is challenging in a familiar way. When I was a child, if I got in trouble, my brother would often either A) attempt to comfort me, or B) rub it in that I was in trouble and he was not. Like most kids, B was the more usual option. I wonder if this chapter of the rule isn't trying to prevent that very thing. It's easy to imagine a terribly uppity monk making sure that the excommunicated monk knew how much more superior he was than the one in trouble. Humans have a hard time not rubbing salt in. This chapter usually brings to mind a punishment for those who might try to comfort the excommunicated, or slip him some extra food. That is likely, especially from his friends. However, I think what is more like is the uppity monk rubbing it in.
So what's it got to do with Lay Cistercians? To be perfectly honest, I do not know. However! I can think of a few areas where it might be useful to remember. Is there someone in your local group who just never seems to get it? Is there someone in your local group who will just never shut up? Is there someone in your local group who sometimes makes such a fool of themself that you are embarrassed for them?
In those cases I think the application of this chapter might be,
--Don't go up to the one who is slow on the uptake and say, "are you stupid of what?"
--Don't go to the blabber mouth and say, "don't you ever shut up?"
--Don't go to the one who has made a fool of themself and say, "what an idiot you are."
May God bring us all (stupid, blabbermouths and idiots) to everlasting life.
If a brother, acting without an order from the abbot, presumes to associate in any way with an excommunicated brother, to converse with him or to send him a message, he should receive a like punishment of excommunication.
This is challenging in a familiar way. When I was a child, if I got in trouble, my brother would often either A) attempt to comfort me, or B) rub it in that I was in trouble and he was not. Like most kids, B was the more usual option. I wonder if this chapter of the rule isn't trying to prevent that very thing. It's easy to imagine a terribly uppity monk making sure that the excommunicated monk knew how much more superior he was than the one in trouble. Humans have a hard time not rubbing salt in. This chapter usually brings to mind a punishment for those who might try to comfort the excommunicated, or slip him some extra food. That is likely, especially from his friends. However, I think what is more like is the uppity monk rubbing it in.
So what's it got to do with Lay Cistercians? To be perfectly honest, I do not know. However! I can think of a few areas where it might be useful to remember. Is there someone in your local group who just never seems to get it? Is there someone in your local group who will just never shut up? Is there someone in your local group who sometimes makes such a fool of themself that you are embarrassed for them?
In those cases I think the application of this chapter might be,
--Don't go up to the one who is slow on the uptake and say, "are you stupid of what?"
--Don't go to the blabber mouth and say, "don't you ever shut up?"
--Don't go to the one who has made a fool of themself and say, "what an idiot you are."
May God bring us all (stupid, blabbermouths and idiots) to everlasting life.
Wednesday, July 2, 2008
RB Reflection: 2 July 2008
Chapter 26. Serious Faults
A brother guilty of a serious fault is to be excluded from both the table and the oratory. No other brother should associate or converse with him at all. He will work alone at the tasks assigned to him, living continually in sorrow and penance, pondering that fearful judgment of the Apostle: Such a man is handed over for the destruction of his flesh that his spirit may be saved on the day of the Lord (I Cor 5:5). Let him take his food alone in an amount and at a time the abbot considers appropriate for him. He should not be blessed by anyone passing by, nor should the food that is given him be blessed.
Holy hopping hoards of hell!
Okay, I'll calm down and try to make something out of this. I knew this chapter was coming, and was hoping some brave soul would volunteer to take it, but here it is the 2nd day of July and it's up to me. In a monastic setting, the effects of this would be devastating to be so cut off from your community.
Lay Cistercians? Would we do that? If we did, who would make such a decision? The Abbot of the monastery? Our local group leader? I see the value of this chapter for monastic life. I also see that if it is applied in Lay Cistercian life that a revolution could easily occur. Feel free to disagree, but before we start pointing out those little specs in the eye of someone else, we'd better pull that log out of our own.
With that said, let's think about group meetings that are disrupted by one person, or the person who never comes, but when they do show up, are the final authority of everything that ever was. What about those who say they are Lay Cistercians but simply can't be bothered with coming to one single meeting? At some point we may have to make some rules that say "you don't show up once in a years time, you are no longer part of us."
These are not decisions to be made by one person, they should be made by the entire community.
May God bring us altogether to everlasting life.
A brother guilty of a serious fault is to be excluded from both the table and the oratory. No other brother should associate or converse with him at all. He will work alone at the tasks assigned to him, living continually in sorrow and penance, pondering that fearful judgment of the Apostle: Such a man is handed over for the destruction of his flesh that his spirit may be saved on the day of the Lord (I Cor 5:5). Let him take his food alone in an amount and at a time the abbot considers appropriate for him. He should not be blessed by anyone passing by, nor should the food that is given him be blessed.
Holy hopping hoards of hell!
Okay, I'll calm down and try to make something out of this. I knew this chapter was coming, and was hoping some brave soul would volunteer to take it, but here it is the 2nd day of July and it's up to me. In a monastic setting, the effects of this would be devastating to be so cut off from your community.
Lay Cistercians? Would we do that? If we did, who would make such a decision? The Abbot of the monastery? Our local group leader? I see the value of this chapter for monastic life. I also see that if it is applied in Lay Cistercian life that a revolution could easily occur. Feel free to disagree, but before we start pointing out those little specs in the eye of someone else, we'd better pull that log out of our own.
With that said, let's think about group meetings that are disrupted by one person, or the person who never comes, but when they do show up, are the final authority of everything that ever was. What about those who say they are Lay Cistercians but simply can't be bothered with coming to one single meeting? At some point we may have to make some rules that say "you don't show up once in a years time, you are no longer part of us."
These are not decisions to be made by one person, they should be made by the entire community.
May God bring us altogether to everlasting life.
Tuesday, July 1, 2008
RB Reflection: 1 July 2008
Guest Writer Barry Cappleman
RB: 24 REFLECTION- JULY 1, 2008
The degree of excommunication or punishment ought to be meted out according to the gravity of the offense, and to determine that is left to the judgment of the Abbot. If, however, anyone of the brethren is detected in smaller faults, let him be debarred from eating at the common table.
The following shall be the practice respecting one who is excluded from the common table: that he does not intone a psalm or an antiphon nor read a lesson in the oratory until he hath made satisfaction; let him take his meal alone, after the refection of the brethren; thus: if, for instance, the brethren take their meal at the sixth hour that brother will take his at the ninth, and if the brethren take theirs at the ninth, he will take his in the evening, until by due satisfaction he obtaineth pardon.
Some of the things I like about the RB are its flexibility, its realism about human nature, its accountability of its members for the sake of its members and their souls, and its lessons on forgiveness. This chapter is great example of all of the above.
St Benedict, wisely so, uses peer pressure to help the offender correct his/her fault(s). We tend to think this is an awful thing to do today but the truth of the matter is people in all societies, including ours, use peer pressure to help people comply with societal norms. Sometimes the norms of a society are healthy and for the betterment of all of society but at times the norms of society can be destructive and for betterment of only a few individuals.
St Benedict has as the goal of this system of discipline the betterment of the person’s relationship with God, others, and the overall community. When the person has made “due satisfaction” then the person is returned to full fellowship with the community and the other members of the community, hopefully, have also learned something from the offender’s lesson(s) themselves.
This chapter reflects a picture of us when we are unrepentant and have unconfessed sins in our lives. Christ still loves us, but because of our sins, we have a strained relationship with Him. The Holy Spirit convicts us of our sins, and when we repent and confess our sins, then our fellowship with God is fully restored and we can once again enjoy the peace of God. However, let us always remember Jesus is the one who made “due satisfaction” for us all on the cross.
Blessings to each one of you and all those you love
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