Chapter 73. The Rule Only a Beginning of Perfection
The reason we have written this rule is that, by observing it in monasteries, we can show that we have some degree of virtue and the beginnings of monastic life. But for anyone hastening on to the perfection of monastic life, there are the teachings of the holy Fathers, the observance of which will lead him to the very heights of perfection. what page, what passage of the inspired books of the Old and New Testaments is not the truest of guides for human life? What book of the holy catholic Fathers does not resoundingly summon us along the true way to reach the Creator? then, besides the Conferences of the Fathers, their Institutes and their Lives, there is also the rule of our holy father Basil. For observant and obedient monks, all these are nothing less than tools for the cultivation of virtues; but as for us, they make us blush for shame at being so slothful, so unobservant, so negligent. Are you hastening toward your heavenly home? Then with Christ's help, keep this little that we we have written for beginners. After that, you can set out for the loftier summits of the teaching and virtues we mentioned above, and under God's protection you will reach them. Amen.
"But as for us, they make us blush for shame at being so slothful, so unobservant, so negligent." Either Benedict was, as they say, "protesting too much," or he really thought his rule was fairly shoddy work. He compared himself and his rule to the desert Fathers and to Cassian, and personally, I think they comparison is unfair. The desert Fathers barely had the entire Bible, Cassian was just reporting what he'd seen in Egypt -- Benedict was doing his best to make a way of life for the very real monks who lived with him under very real circumstances. In other words, in a world where everyone was feeling their way along to the road to righteousness, Benedict did a great job of making a rule even we today may live with.
How many of us would live as the Father's and Mother's of the desert? Zero. How many of us would put up with the brutality that is evident in some of Cassian's reports of the eastern monastics? Zero. In both instances we find excess. In Benedict we find very little of excess, and a great deal of moderation. In Benedict we find a way of life that we can live today, in monasteries and outside of monasteries. You can't say that for the desert Father's and Mother's. We read them for their insights, but we do not live by their methods.
So in this last chapter of the rule, let us, the LCG, be thankful to St. Benedict for his "little rule for beginners."
Sunday, August 31, 2008
Saturday, August 30, 2008
RB Reflection: 30 August 2008
Chapter 72: On the Good Zeal Which They Ought to Have
Apr. 30 - Aug. 30 - Dec. 30
Just as there is an evil zeal of bitterness
which separates from God and leads to hell,
so there is a good zeal
which separates from vices and leads to God
and to life everlasting.
This zeal, therefore, the sisters should practice
with the most fervent love.
Thus they should anticipate one another in honor (Rom. 12:10);
most patiently endure one another's infirmities,
whether of body or of character;
vie in paying obedience one to another --
no one following what she considers useful for herself,
but rather what benefits another -- ;
tender the charity of sisterhood chastely;
fear God in love;
love their Abbess with a sincere and humble charity;
prefer nothing whatever to Christ.
And may He bring us all together to life everlasting!
Every person who comes into our lives is a gift from God. Some for a moment others for a life time, some for too short a time. Cherish; value each gift, each moment. I lost two friends not long ago. One who went to be with the Lord. One who just walked out of my life. How do I cope with loss? The realization that I was so very blessed with the gift I had from God of these two wonderful folks who came into my life for too short a time. I cherish each moment they were with me. May He bring us together in life everlasting.
As LCG members do we consider what benefits another? Must we have our way? Do we even really listen to the other? I love the Bridges to Contemplative Living Course I facilitate (actually all I am is the time keeper). Listening to what is said by the group members as we take our turns. Listening to this child of God He has so graciously placed in my life. A different life than mine. A different personality. A different expression of God creation. Listen without judging without asking a question or disagreeing or agreeing. They feed me. They bless me.
Listening to the prayer class giving feedback. What do you need now? One of the questions they answer each session. People so different from each other who come together in a union that can only be accomplished by the Spirit. They feed me. They bless me.
Can we hold a dying persons hand whom we love and don’t want to lose and say, “Go to Jesus, friend”? Do we do as God calls us to do in our relationships even though it hurts? Do we honor each other? Do we honor our differences? Do we allow another to have their way? Do we look beyond our provincialism? Do we prefer nothing, not husband, wife, mother, father, daughter, son or our sweetest friend, to the Love of Christ? Do we love Jesus more than having it our way?
Call me Mara Naomi said to Ruth. Mara the word for bitterness. An evil zeal of inward turning, which St Benedict warns separates us from God and leads to hell. Do we separate ourselves because our world isn’t our way? It isn’t God way either. He comes to save His world not condemn it. Can we follow in His steps? Can we reach to each other? Come together in the Love of Christ? As Lay Cistercians do we share the Love of Christ? If we do there is hope.
LCG Grandma
Friday, August 29, 2008
RB Reflection: 29 August 2008
Chapter 71. Mutual Obedience
Obedience is a blessing to be shown by all, not only to the abbot but also to one another as brothers, since we know that it is by this way of obedience that we go to God. Therefore, although orders of the abbot or of the priors appointed by him take precedence, and no unofficial order may supersede them, in every other instance younger monks should obey their seniors with all love and concern. Anyone found objecting to this should be reproved.
If a monk is reproved in any way by his abbot or by one of the seniors, even for some very small matter, or if he gets the impression that one of his seniors is angry or disturbed with him, however slightly, he must, then and there without delay, cast himself on the ground at the others feet to make satisfaction, and lie there until the disturbance is calmed by a blessing. Anyone who refuses to do this should be subjected to corporal punishment or, if he is stubborn, should be expelled from the monastery.
In this day it would be overly dramatic to be throwing yourself at the feet of someone you have offended, or even think you have upset. In places where they practice this in the sight of guests it comes off as theater and not humility at all. We do not live in a world where we grovel before higher classes, or even before kings.
There are two lessons here that we shall focus on. First, mutual respect could be put in place of the word obedience without much damage to the spirit of the chapter. In the monastery there is obedience, in the world of a Lay Cistercian of Gethsemani there is not that type of obedience. Mutual respect and caring should be our guide in all our relationships, especially in our relationships within the LCG.
For some people it is not hard to sense when they have offended someone, or hurt their feelings. For others, you have to actually tell them because they haven't got the sensitivity to know. As I said at the start, we don't lay down on the ground anymore, but we can, and should, apologize immediately. If we respect each other, and love each other, as the Rule and Christ tells us to do, then we should immediately seek to set right what we have upset. There is a reverse obligation too, that if you are the offended party, do not withhold your forgiveness. "Anyone who refuses to do this should be subjected to corporal punishment or, if he is stubborn, should be expelled from the monastery." That applies to the one offending, and the one who withholds the blessing of forgiveness.
May God bring us altogether to everlasting life.
Obedience is a blessing to be shown by all, not only to the abbot but also to one another as brothers, since we know that it is by this way of obedience that we go to God. Therefore, although orders of the abbot or of the priors appointed by him take precedence, and no unofficial order may supersede them, in every other instance younger monks should obey their seniors with all love and concern. Anyone found objecting to this should be reproved.
If a monk is reproved in any way by his abbot or by one of the seniors, even for some very small matter, or if he gets the impression that one of his seniors is angry or disturbed with him, however slightly, he must, then and there without delay, cast himself on the ground at the others feet to make satisfaction, and lie there until the disturbance is calmed by a blessing. Anyone who refuses to do this should be subjected to corporal punishment or, if he is stubborn, should be expelled from the monastery.
In this day it would be overly dramatic to be throwing yourself at the feet of someone you have offended, or even think you have upset. In places where they practice this in the sight of guests it comes off as theater and not humility at all. We do not live in a world where we grovel before higher classes, or even before kings.
There are two lessons here that we shall focus on. First, mutual respect could be put in place of the word obedience without much damage to the spirit of the chapter. In the monastery there is obedience, in the world of a Lay Cistercian of Gethsemani there is not that type of obedience. Mutual respect and caring should be our guide in all our relationships, especially in our relationships within the LCG.
For some people it is not hard to sense when they have offended someone, or hurt their feelings. For others, you have to actually tell them because they haven't got the sensitivity to know. As I said at the start, we don't lay down on the ground anymore, but we can, and should, apologize immediately. If we respect each other, and love each other, as the Rule and Christ tells us to do, then we should immediately seek to set right what we have upset. There is a reverse obligation too, that if you are the offended party, do not withhold your forgiveness. "Anyone who refuses to do this should be subjected to corporal punishment or, if he is stubborn, should be expelled from the monastery." That applies to the one offending, and the one who withholds the blessing of forgiveness.
May God bring us altogether to everlasting life.
Thursday, August 28, 2008
RB Reflection: 28 August 2008
Chapter 70. The Presumption of Striking Another Monk at Will
In the monastery every occasion for presumption is to be avoided, and so we decree that no one has the authority to excommunicate or strike any of his brothers unless he has been given this power by the abbot. Those who sin should be reprimanded in the presence of all, that the rest may fear (I Tim. 5:20). Boys up to the age of fifteen should, however, be carefully controlled and supervised by everyone, provided that this too is done with moderation and common sense.
If a brother, without the abbot's command, assumes any power over those older or, even in regard to boys, flares up and treats them unreasonably, he is to be subjected to the discipline of the rule. after all, it is written: Never do to another what you do not want done to yourself (Tob. 4:16)
I hope that people in monastery today do not hit each other as apparently they did in the Dark Ages. The violence of the fist: we all know how powerful that is. The violence of the word: ah, that violence is almost more destructive. We have all known people who would "cuss you out" at the drop of a hat. What's worse, other people would encourage this in them because they liked to hear the hurtful things said. "They had it coming." Or, "They asked for it." Those are the common justifications. There is no justifying such a thing.
As LCG we are trying to live a life where violence and hurtful words are banished from our personal actions. Making accusations, pressing for ones own point of view over everyone else around you, gossiping like people who've never heard the gospel; all of these are acts of violence against the community. In this chapter Benedict is addressing a rowdy crowd of monks in a world where the barbarian invasions are a fact of life. Also, he is addressing us who hold the barbarian within our selves, and have made a commitment to live by the Rule of Life!
Just because we don't smack each other around -- which is, oh, so tempting in some cases -- doesn't mean that we are free from the violence implied in this chapter. Words can be violent. Are your words violent?
May God bring us altogether to everlasting life.
In the monastery every occasion for presumption is to be avoided, and so we decree that no one has the authority to excommunicate or strike any of his brothers unless he has been given this power by the abbot. Those who sin should be reprimanded in the presence of all, that the rest may fear (I Tim. 5:20). Boys up to the age of fifteen should, however, be carefully controlled and supervised by everyone, provided that this too is done with moderation and common sense.
If a brother, without the abbot's command, assumes any power over those older or, even in regard to boys, flares up and treats them unreasonably, he is to be subjected to the discipline of the rule. after all, it is written: Never do to another what you do not want done to yourself (Tob. 4:16)
I hope that people in monastery today do not hit each other as apparently they did in the Dark Ages. The violence of the fist: we all know how powerful that is. The violence of the word: ah, that violence is almost more destructive. We have all known people who would "cuss you out" at the drop of a hat. What's worse, other people would encourage this in them because they liked to hear the hurtful things said. "They had it coming." Or, "They asked for it." Those are the common justifications. There is no justifying such a thing.
As LCG we are trying to live a life where violence and hurtful words are banished from our personal actions. Making accusations, pressing for ones own point of view over everyone else around you, gossiping like people who've never heard the gospel; all of these are acts of violence against the community. In this chapter Benedict is addressing a rowdy crowd of monks in a world where the barbarian invasions are a fact of life. Also, he is addressing us who hold the barbarian within our selves, and have made a commitment to live by the Rule of Life!
Just because we don't smack each other around -- which is, oh, so tempting in some cases -- doesn't mean that we are free from the violence implied in this chapter. Words can be violent. Are your words violent?
May God bring us altogether to everlasting life.
Wednesday, August 27, 2008
RB Reflection: 27 August 2008
Chapter 69. the Presumption of Defending Another in the Monastery
Every precaution must be taken that one monk does not presume in any circumstance to defend another in the monastery or to be his champion, even if they are related by the closest ties of blood. In no way whatsoever shall the monks presume to do this, because it can be a most serious source and occasion of contention. Anyone who breaks this rule is to be sharply restrained.
It's chapters like this that make me wish for a deeper understanding of the Rule itself. I'm sure there is some deeper context that I am missing here, but for the sake of this reflection I shall push on.
Everyone has to learn to stand on their own two feet. When we are young, if we have brothers and sisters, sometimes you have to stand up for your younger brother or sister, or else some punk will push them down and make them cry. That's fine, when you're six. It's considerably less fine when your twenty-six.
I believe what Benedict is addressing here is the tendency we have to break off into cliques. If I defend you from the rudeness of another, then I have denied you the right to stand on your own two feet. I have also appointed myself as your protector. Those who agree with me will gather around me and we will have a clique. It works the same way for the one who was rude; a group will gather around him, and they will become a clique. As Benedict says, "it can be a most serious source and occasion of contention."
It is no mistake that tomorrow's section of the rule is about striking another monk at will. If I defend you to the point of getting into a fist fight on your behalf, then what have I done to the peace of the monastery?
This applies to the LCG in almost the same way. No position, no matter how dearly held, is worth destroying the peace of the LCG. Pet projects, positions, people, etc., nothing is worth the destruction of the peace of our community.
May God bring us altogether to everlasting life.
Every precaution must be taken that one monk does not presume in any circumstance to defend another in the monastery or to be his champion, even if they are related by the closest ties of blood. In no way whatsoever shall the monks presume to do this, because it can be a most serious source and occasion of contention. Anyone who breaks this rule is to be sharply restrained.
It's chapters like this that make me wish for a deeper understanding of the Rule itself. I'm sure there is some deeper context that I am missing here, but for the sake of this reflection I shall push on.
Everyone has to learn to stand on their own two feet. When we are young, if we have brothers and sisters, sometimes you have to stand up for your younger brother or sister, or else some punk will push them down and make them cry. That's fine, when you're six. It's considerably less fine when your twenty-six.
I believe what Benedict is addressing here is the tendency we have to break off into cliques. If I defend you from the rudeness of another, then I have denied you the right to stand on your own two feet. I have also appointed myself as your protector. Those who agree with me will gather around me and we will have a clique. It works the same way for the one who was rude; a group will gather around him, and they will become a clique. As Benedict says, "it can be a most serious source and occasion of contention."
It is no mistake that tomorrow's section of the rule is about striking another monk at will. If I defend you to the point of getting into a fist fight on your behalf, then what have I done to the peace of the monastery?
This applies to the LCG in almost the same way. No position, no matter how dearly held, is worth destroying the peace of the LCG. Pet projects, positions, people, etc., nothing is worth the destruction of the peace of our community.
May God bring us altogether to everlasting life.
Tuesday, August 26, 2008
RB Reflection: 26 August 2008
Chapter 68. Assignment of Impossible Tasks to a Brother
A brother may be assigned a burdensome task or something he cannot do. If so, he should, with complete gentleness and obedience, accept the order given him. Should he see, however, that the weight of the burden is altogether too much for his strength, then he should choose the appropriate moment and explain patiently to his superior the reasons why he cannot perform the task. This he ought to do without pride, obstinacy or refusal. If after the explanation the superior is still determined to hold to his original order, then the junior must recognize that this is best for him. Trusting in God's help, he must in love obey.
We have seen in other parts of the rule that sons peasant and sons of noblemen were both allowed to become monks. You tell a nobleman's son to dig a hole and he is going to say "a nobleman does not do physical labor." You tell the son of a peasant to study this book, and he might say, "I cannot read." In both cases the abbot is likely to say, "do it anyway." The intention being clear, learn to work, and learn to read.
Okay, that for the Dark Ages, what about now with the LCG. What about the most shy member of a group, who also happens to be the one with the most advanced spiritual outlook, asked to give a speech at one of our gatherings. They might say, "Oh, I can't do that, I'm too shy." The leader might respond, "Yes, you can do that because you have the most to share and it needs to be shared."
Another example might be the one with a high opinion of his/herself being told to take on a duty that is very lowly. "But you are wasting my high abilities!" And they may be answered, "but you are serving Christ in your community." We are always challenged by this charism which has come to us, to change our ways, our attitudes, our cherished stands on certain things. In the end, we must obey, whether we like it or not. Benedict says nothing about having to like it. Just trust in God's help and do it.
May God bring us altogether to everlasting life.
A brother may be assigned a burdensome task or something he cannot do. If so, he should, with complete gentleness and obedience, accept the order given him. Should he see, however, that the weight of the burden is altogether too much for his strength, then he should choose the appropriate moment and explain patiently to his superior the reasons why he cannot perform the task. This he ought to do without pride, obstinacy or refusal. If after the explanation the superior is still determined to hold to his original order, then the junior must recognize that this is best for him. Trusting in God's help, he must in love obey.
We have seen in other parts of the rule that sons peasant and sons of noblemen were both allowed to become monks. You tell a nobleman's son to dig a hole and he is going to say "a nobleman does not do physical labor." You tell the son of a peasant to study this book, and he might say, "I cannot read." In both cases the abbot is likely to say, "do it anyway." The intention being clear, learn to work, and learn to read.
Okay, that for the Dark Ages, what about now with the LCG. What about the most shy member of a group, who also happens to be the one with the most advanced spiritual outlook, asked to give a speech at one of our gatherings. They might say, "Oh, I can't do that, I'm too shy." The leader might respond, "Yes, you can do that because you have the most to share and it needs to be shared."
Another example might be the one with a high opinion of his/herself being told to take on a duty that is very lowly. "But you are wasting my high abilities!" And they may be answered, "but you are serving Christ in your community." We are always challenged by this charism which has come to us, to change our ways, our attitudes, our cherished stands on certain things. In the end, we must obey, whether we like it or not. Benedict says nothing about having to like it. Just trust in God's help and do it.
May God bring us altogether to everlasting life.
Monday, August 25, 2008
RB Reflection: 25 August 2008
Chapter 67. Brothers Sent on a Journey
Brothers sent on a journey will ask the abbot and community to pray for them. All absent brothers should always be remembered at the closing prayer of the Work of God. When they come back from a journey, they should, on the very day of their return, lie face down on the floor of the oratory at the conclusion of each of the customary hours of the Work of God. They ask the prayers of all for their faults, in case they may have been caught off guard on the way by seeing some evil thing, or hearing some idle talk.
No one should presume to relate to anyone else what he saw or heard outside the monastery, because that causes the greatest harm. If anyone does so presume, he shall be subjected to the punishment of the rule. So too shall anyone who presumes to leave the enclosure of the monastery, or go anywhere, or do anything at all, however small, without the abbot's order.
When Benedict wrote this, he was dealing with a world in chaos. The barbarian invasions of Italy were in progress, the empire was essentially gone, and life in monasteries was as much of a mess as life outside the monasteries. Sending a brother on any sort of journey was a dangerous undertaking, for being a monk did not guarantee you of safe passage.
When we bring this reading to application for the LCG, perhaps the best thing is to say that when we come to our meetings, retreats, etc., that we leave outside the door all our prejudices, upsets, obsessions and pet causes. Meetings are too easily disrupted if one member is on a campaign of some kind, and prevents the meeting from advancing in an orderly fashion.
We are imperfect people, in an imperfect organization, carrying out an impossible task: to carry to the Love of Christ to the secular world by way of our Lay Cistercian Charism. Somehow, that impossible task becomes possible by the working of grace. We have to trust that as we grow, and develop new rules to reflect the overall changes that will come as a result of our continually drawing closer to some sort of union with the OCSO, that God will provide, and guide us.
So when we come to meetings, we should leave our fears at the door, our causes, our obsessions, and trust the grace of Christ to see to our needs so much more perfectly than we ourselves can ever hope.
May God bring us altogether to everlasting life.
Brothers sent on a journey will ask the abbot and community to pray for them. All absent brothers should always be remembered at the closing prayer of the Work of God. When they come back from a journey, they should, on the very day of their return, lie face down on the floor of the oratory at the conclusion of each of the customary hours of the Work of God. They ask the prayers of all for their faults, in case they may have been caught off guard on the way by seeing some evil thing, or hearing some idle talk.
No one should presume to relate to anyone else what he saw or heard outside the monastery, because that causes the greatest harm. If anyone does so presume, he shall be subjected to the punishment of the rule. So too shall anyone who presumes to leave the enclosure of the monastery, or go anywhere, or do anything at all, however small, without the abbot's order.
When Benedict wrote this, he was dealing with a world in chaos. The barbarian invasions of Italy were in progress, the empire was essentially gone, and life in monasteries was as much of a mess as life outside the monasteries. Sending a brother on any sort of journey was a dangerous undertaking, for being a monk did not guarantee you of safe passage.
When we bring this reading to application for the LCG, perhaps the best thing is to say that when we come to our meetings, retreats, etc., that we leave outside the door all our prejudices, upsets, obsessions and pet causes. Meetings are too easily disrupted if one member is on a campaign of some kind, and prevents the meeting from advancing in an orderly fashion.
We are imperfect people, in an imperfect organization, carrying out an impossible task: to carry to the Love of Christ to the secular world by way of our Lay Cistercian Charism. Somehow, that impossible task becomes possible by the working of grace. We have to trust that as we grow, and develop new rules to reflect the overall changes that will come as a result of our continually drawing closer to some sort of union with the OCSO, that God will provide, and guide us.
So when we come to meetings, we should leave our fears at the door, our causes, our obsessions, and trust the grace of Christ to see to our needs so much more perfectly than we ourselves can ever hope.
May God bring us altogether to everlasting life.
Saturday, August 23, 2008
RB Reflection: 23 August 2008
Chapter 65 11-22
For the preservation of peace and love we have, therefore, judged it best for the abbot to make all decisions in the conduct of his monastery. If possible, as we have already established, the whole operation of the monastery should be managed through deans under the abbot's direction. Then, so long as it is entrusted to more than one, no individual will yield to pride. But if local conditions call for it, or the community makes a reasonable and humble request, and the abbot judges it best, then let him, with the advice of God-fearing brothers, choose the man he wants and himself make him his prior. The prior for his part is to carry out respectfully what his abbot assigns to him, and do nothing contrary to the abbot's wishes or arrangements, because the more he is set above the rest, the more he should be concerned to keep what the rule commands.
If this prior is found to have serious faults, or is led astray by conceit and grows proud, or shows open contempt for the holy rule, he is to be warned verbally as many as four times. If he does not amend, he is to be punished as required by the discipline of the rule. Then, if he still does not reform, he is to be deposed from the rank of prior and replaced by someone worthy. If after all that, he is not a peaceful and obedient member of the community, he should even be expelled from the monastery. Yet the abbot should reflect that he must give God an account of all his judgments, lest the flames of jealousy or rivalry sear his soul.
Well, that's a rather rowdy ending: "flames of jealousy or rivalry sear his soul." If we completely forget that this is written in the dark ages as a rule for monks we might say it was written yesterday for us! Again and again as I approach the Rule I am struck by the timeliness of Benedict.
If we consider this chapter about priors alone we could be talking about any corporation, or small business, or school, or fraternity ... or even the LCG. Benedict was a canny observer of human nature, saw the tendency of fallen humankind to let "power corrupt" or "go to our heads." We should thank God that the Rule of Life we live by, and the Rule of Benedict to which we are bound, provides the checks and balances needed to keep, at least, a consistent peace.
Ages come and ages go. People come and people go. Forms of worship and organization come and go, yet God remains the same. The LCG has one form today, and in two years may have an altogether different form. And it doesn't matter, because the Rule of Benedict will still be here to say, "May God bring us altogether to everlasting life."
If I am not mistaken this is about the spot where I started writing reflections on the rule back in April. I leave it up to the readership. Do you want me to continue? If so, respond to the list, and I will publish all responses: good, bad, or indifferent. I am willing to keep going, I am also willing to stop. My website http://rbreflections.blogspot.com will continue no matter what. All that is at question is whether or not you want me to keep writing a daily reflection, or not.
Peace to You All
May God bring us altogether to everlasting life.
For the preservation of peace and love we have, therefore, judged it best for the abbot to make all decisions in the conduct of his monastery. If possible, as we have already established, the whole operation of the monastery should be managed through deans under the abbot's direction. Then, so long as it is entrusted to more than one, no individual will yield to pride. But if local conditions call for it, or the community makes a reasonable and humble request, and the abbot judges it best, then let him, with the advice of God-fearing brothers, choose the man he wants and himself make him his prior. The prior for his part is to carry out respectfully what his abbot assigns to him, and do nothing contrary to the abbot's wishes or arrangements, because the more he is set above the rest, the more he should be concerned to keep what the rule commands.
If this prior is found to have serious faults, or is led astray by conceit and grows proud, or shows open contempt for the holy rule, he is to be warned verbally as many as four times. If he does not amend, he is to be punished as required by the discipline of the rule. Then, if he still does not reform, he is to be deposed from the rank of prior and replaced by someone worthy. If after all that, he is not a peaceful and obedient member of the community, he should even be expelled from the monastery. Yet the abbot should reflect that he must give God an account of all his judgments, lest the flames of jealousy or rivalry sear his soul.
Well, that's a rather rowdy ending: "flames of jealousy or rivalry sear his soul." If we completely forget that this is written in the dark ages as a rule for monks we might say it was written yesterday for us! Again and again as I approach the Rule I am struck by the timeliness of Benedict.
If we consider this chapter about priors alone we could be talking about any corporation, or small business, or school, or fraternity ... or even the LCG. Benedict was a canny observer of human nature, saw the tendency of fallen humankind to let "power corrupt" or "go to our heads." We should thank God that the Rule of Life we live by, and the Rule of Benedict to which we are bound, provides the checks and balances needed to keep, at least, a consistent peace.
Ages come and ages go. People come and people go. Forms of worship and organization come and go, yet God remains the same. The LCG has one form today, and in two years may have an altogether different form. And it doesn't matter, because the Rule of Benedict will still be here to say, "May God bring us altogether to everlasting life."
If I am not mistaken this is about the spot where I started writing reflections on the rule back in April. I leave it up to the readership. Do you want me to continue? If so, respond to the list, and I will publish all responses: good, bad, or indifferent. I am willing to keep going, I am also willing to stop. My website http://rbreflections.blogspot.com will continue no matter what. All that is at question is whether or not you want me to keep writing a daily reflection, or not.
Peace to You All
May God bring us altogether to everlasting life.
Friday, August 22, 2008
RB Reflections: 22 August 2008
Chapter 65. the Prior of the Monastery
Too often in the past, the appointment of a prior has been the source of serious contention in monasteries. Some priors, puffed up by the evil spirit of pride and thinking themselves as second abbots, usurp tyrannical power and foster contention and discord in their communities. This occurs especially in monasteries where the same bishop and the same abbots appoint both abbot and prior. It is easy to see what an absurd arrangement this is, because from the very first moment of his appointment as prior he is given grounds for pride, as his thoughts, suggest to him that hs is exempt from his abbot's authority. "After all, you were made prior by the same men who made the abbot."
This is an open invitation to envy, quarrels, slander, rivalry, factions and disorders of every kind, with the result that, while abbot and prior pursue conflicting policies, their own souls are inevitably endangered by this discord; and at the same time the monks under them take sides and so go to their ruin. the responsibility for this evil and dangerous situation rests on the heads of those who initiated such a state of confusion.
Again Benedict has shown himself to be a man who possesses plain old good horse sense. If the same authority sets up number 1, and number 2, then number 2, if inflated by the "evil spirit of pride" will certainly try to undercut the authority of number 1. This is seen in the business world every day, why should we expect it to be different in the monastery?
How is it true in the LCG? Do we undercut others with carping and malicious talk? Do we say "in the spirit of charity" and then proceed to gossip? It's tricky living the Rule of Life. Power struggles must be avoided in the life of the LCG, and for the most part, I believe that they are. That does not mean they won't come up at some point. Lucky for us, we have Benedict to help us. Tomorrow he will show us the way.
May God bring us all to everlasting life.
Too often in the past, the appointment of a prior has been the source of serious contention in monasteries. Some priors, puffed up by the evil spirit of pride and thinking themselves as second abbots, usurp tyrannical power and foster contention and discord in their communities. This occurs especially in monasteries where the same bishop and the same abbots appoint both abbot and prior. It is easy to see what an absurd arrangement this is, because from the very first moment of his appointment as prior he is given grounds for pride, as his thoughts, suggest to him that hs is exempt from his abbot's authority. "After all, you were made prior by the same men who made the abbot."
This is an open invitation to envy, quarrels, slander, rivalry, factions and disorders of every kind, with the result that, while abbot and prior pursue conflicting policies, their own souls are inevitably endangered by this discord; and at the same time the monks under them take sides and so go to their ruin. the responsibility for this evil and dangerous situation rests on the heads of those who initiated such a state of confusion.
Again Benedict has shown himself to be a man who possesses plain old good horse sense. If the same authority sets up number 1, and number 2, then number 2, if inflated by the "evil spirit of pride" will certainly try to undercut the authority of number 1. This is seen in the business world every day, why should we expect it to be different in the monastery?
How is it true in the LCG? Do we undercut others with carping and malicious talk? Do we say "in the spirit of charity" and then proceed to gossip? It's tricky living the Rule of Life. Power struggles must be avoided in the life of the LCG, and for the most part, I believe that they are. That does not mean they won't come up at some point. Lucky for us, we have Benedict to help us. Tomorrow he will show us the way.
May God bring us all to everlasting life.
Thursday, August 21, 2008
RB Reflection: 21 August 2008
Chapter 64 7-22 (lifted without remorse from the OSB website)
Once she has been constituted, let the Abbess always bear in mind what a burden she has undertaken and to whom she will have to give an account of her stewardship, and let her know that her duty is rather to profit her sisters than to preside over them. She must therefore be learned in the divine law, that she may have a treasure of knowledge from which to bring forth new things and old. She must be chaste, sober and merciful. Let her exalt mercy above judgment, that she herself may obtain mercy. She should hate vices; she should love the sisterhood. In administering correction she should act prudently and not go to excess, lest in seeking too eagerly to scrape off the rust she break the vessel.
Let her keep her own frailty ever before her eyes and remember that the bruised reed must not be broken. By this we do not mean that she should allow vices to grow; on the contrary, as we have already said, she should eradicate them prudently and with charity, in the way which may seem best in each case. Let her study rather to be loved than to be feared.
Let her not be excitable and worried, nor exacting and headstrong, nor jealous and over-suspicious; for then she is never at rest. In her commands let her be prudent and considerate; and whether the work which she enjoins concerns God or the world, let her be discreet and moderate, bearing in mind the discretion of holy Jacob, who said, "If I cause my flocks to be over driven, they will all die in one day." Taking this, then, and other examples of discretion, the mother of virtues, let her so temper all things that the strong may have something to strive after, and the weak may not fall back in dismay.
And especially let her keep this Rule in all its details, so that after a good ministry she may hear from the Lord what the good servant heard who gave the fellow-servants wheat in due season: "Indeed, I tell you, he will set that one over all his goods" (Matt. 24:27).
As LCG we make a promise to God to live in a way that is consistent with the rule of life we take on when become full members. Yesterday I said that I wished the abbot would receive our obedience, but when and if that happens, who knows what that would look like, and how on earth he would actually keep up with our bursting at the seams membership. So then, what does this chapter have to do with us? Is it just another interesting thing that we read and say, "oh so that's how they do it in the monastery." If that's the case, then are we followers of the Rule? Are we supposed to apply this reading to our own lives in any case? Of course, that's true, but there must be something more to this than just an interesting observation on what makes a good abbot.
It should guide us in our to select our own leadership. Abbot Elias is a busy man, without the extra burden of our extra large membership. My personal preference is to give obedience to him, but until that happens I suppose the only obedience I have to give is to God. I know that some of you will be cheering, but consider this, if you had only made a promise to God to be monogamous in your marriage, and not to your partner, what good is that? Is it not that you make your promise to your partner in the presence of God, and that is what makes the marriage? Are the monastics not our fathers and mothers in this process, and though we are a lay organization, do we not owe something to them as well?
May God lead us altogether to everlasting life.
Once she has been constituted, let the Abbess always bear in mind what a burden she has undertaken and to whom she will have to give an account of her stewardship, and let her know that her duty is rather to profit her sisters than to preside over them. She must therefore be learned in the divine law, that she may have a treasure of knowledge from which to bring forth new things and old. She must be chaste, sober and merciful. Let her exalt mercy above judgment, that she herself may obtain mercy. She should hate vices; she should love the sisterhood. In administering correction she should act prudently and not go to excess, lest in seeking too eagerly to scrape off the rust she break the vessel.
Let her keep her own frailty ever before her eyes and remember that the bruised reed must not be broken. By this we do not mean that she should allow vices to grow; on the contrary, as we have already said, she should eradicate them prudently and with charity, in the way which may seem best in each case. Let her study rather to be loved than to be feared.
Let her not be excitable and worried, nor exacting and headstrong, nor jealous and over-suspicious; for then she is never at rest. In her commands let her be prudent and considerate; and whether the work which she enjoins concerns God or the world, let her be discreet and moderate, bearing in mind the discretion of holy Jacob, who said, "If I cause my flocks to be over driven, they will all die in one day." Taking this, then, and other examples of discretion, the mother of virtues, let her so temper all things that the strong may have something to strive after, and the weak may not fall back in dismay.
And especially let her keep this Rule in all its details, so that after a good ministry she may hear from the Lord what the good servant heard who gave the fellow-servants wheat in due season: "Indeed, I tell you, he will set that one over all his goods" (Matt. 24:27).
As LCG we make a promise to God to live in a way that is consistent with the rule of life we take on when become full members. Yesterday I said that I wished the abbot would receive our obedience, but when and if that happens, who knows what that would look like, and how on earth he would actually keep up with our bursting at the seams membership. So then, what does this chapter have to do with us? Is it just another interesting thing that we read and say, "oh so that's how they do it in the monastery." If that's the case, then are we followers of the Rule? Are we supposed to apply this reading to our own lives in any case? Of course, that's true, but there must be something more to this than just an interesting observation on what makes a good abbot.
It should guide us in our to select our own leadership. Abbot Elias is a busy man, without the extra burden of our extra large membership. My personal preference is to give obedience to him, but until that happens I suppose the only obedience I have to give is to God. I know that some of you will be cheering, but consider this, if you had only made a promise to God to be monogamous in your marriage, and not to your partner, what good is that? Is it not that you make your promise to your partner in the presence of God, and that is what makes the marriage? Are the monastics not our fathers and mothers in this process, and though we are a lay organization, do we not owe something to them as well?
May God lead us altogether to everlasting life.
Wednesday, August 20, 2008
RB Reflection: 20 August 2008
Chapter 64. The Election of an Abbot
In choosing an abbot, the guiding principle should always be that the man placed in office be the one selected either by the whole community acting unanimously in the fear of God, or by some part of the community, no matter how small, which possesses sounder judgment. Goodness of life and wisdom in teaching must be the criteria for choosing the one to be made abbot, even if he is the last in community rank.
May God forbid that a whole community should conspire to elect a man who goes along with its own evil ways. but if it does, and if the bishop of the diocese or the abbots or Christians in the area come to know of these evil ways to any extent, they must block the success of this wicked conspiracy, and set a worthy steward in charge of God's house. They may be sure that they will receive a generous reward for this, if they do it with pure motives and zeal for God's honor. Conversely, they may be equally sure that to neglect to do so is sinful.
Since Fr. Elias is now Abbot Elias, we can rest easy that the second paragraph need not be applied. It is not hard, however, to imagine in a rougher time, that a monastery that liked to drink too much might elect a fellow drinker to be their abbot. In that case ... well we already know in that case.
LCG leadership, on the local and national level. This chapter points to the responsibility we have in choosing our leaders. Until the world wide Lay Cistercian movement has some type of regulations on the matter, each monastery and their lay associates, must come up with their own way of leadership. The LCG is too big to easily govern beyond the local level, and it is unreasonable to expect anyone to travel around to each local group for visitation, if you will.
So who is our authority? Is it the executive council? I don't see how that could be, since they exist for purely administrative reasons. What if we were under obedience to the Abbot of Gethsemani? We certainly would not expect him to make the rounds in visitation, but at least there would be some authority to whom we are ultimately answerable. Without obedience that is promised, and kept, what are we?
May God bring us altogether to everlasting life.
In choosing an abbot, the guiding principle should always be that the man placed in office be the one selected either by the whole community acting unanimously in the fear of God, or by some part of the community, no matter how small, which possesses sounder judgment. Goodness of life and wisdom in teaching must be the criteria for choosing the one to be made abbot, even if he is the last in community rank.
May God forbid that a whole community should conspire to elect a man who goes along with its own evil ways. but if it does, and if the bishop of the diocese or the abbots or Christians in the area come to know of these evil ways to any extent, they must block the success of this wicked conspiracy, and set a worthy steward in charge of God's house. They may be sure that they will receive a generous reward for this, if they do it with pure motives and zeal for God's honor. Conversely, they may be equally sure that to neglect to do so is sinful.
Since Fr. Elias is now Abbot Elias, we can rest easy that the second paragraph need not be applied. It is not hard, however, to imagine in a rougher time, that a monastery that liked to drink too much might elect a fellow drinker to be their abbot. In that case ... well we already know in that case.
LCG leadership, on the local and national level. This chapter points to the responsibility we have in choosing our leaders. Until the world wide Lay Cistercian movement has some type of regulations on the matter, each monastery and their lay associates, must come up with their own way of leadership. The LCG is too big to easily govern beyond the local level, and it is unreasonable to expect anyone to travel around to each local group for visitation, if you will.
So who is our authority? Is it the executive council? I don't see how that could be, since they exist for purely administrative reasons. What if we were under obedience to the Abbot of Gethsemani? We certainly would not expect him to make the rounds in visitation, but at least there would be some authority to whom we are ultimately answerable. Without obedience that is promised, and kept, what are we?
May God bring us altogether to everlasting life.
Tuesday, August 19, 2008
RB Reflection: 18 & 19 August 2008
Today I am playing catch-up, so to spare my typing, please click here for the complete chapter of the Rule we will discuss today.
Benedict has proven time and again throughout the rule that his main concern is for an orderly flow of life in the monastery, that helps the brothers souls to grow ever closer to the will of Christ. He settles one of the major problems that afflict every organization on earth, and probably throughout history -- that of seniority. With Benedict, "I was here first" really does mean something. In a world of high aristocracy and low peasantry, it leveled the playing field when the peasant came at the second hour, and the aristocrat at the fourths hour, thereby making the peasant the senior of the aristocrat!
Also,
The bottom line here is respect. Both for those who are older in years and for those with higher seniority. And the teaching for Lay Cistercians is made clear, we are to admit that we as individuals do not know everything, that just because a person has been LCG a long time doesn't mean anything more than they are due respect, and outrank the newcomer. On the other hand it also means that the newcomer must be listened to closely, for "for Samuel and Daniel as mere boys judged priests."
The LCG is so big I don't know if anyone really keeps track of rank, and if it even matters. After all, this is a rule for monastics that we adapt to life in the secular world. It certainly would not hurt us to pay greater respect to our founders, to listen closely to their words, teaching and experience, and to always keep one ear close to the newcomer for that new word when God most assuredly says "I will do a new thing."
May God bring us altogether to everlasting life.
Benedict has proven time and again throughout the rule that his main concern is for an orderly flow of life in the monastery, that helps the brothers souls to grow ever closer to the will of Christ. He settles one of the major problems that afflict every organization on earth, and probably throughout history -- that of seniority. With Benedict, "I was here first" really does mean something. In a world of high aristocracy and low peasantry, it leveled the playing field when the peasant came at the second hour, and the aristocrat at the fourths hour, thereby making the peasant the senior of the aristocrat!
Also,
And in no place whatever should age decide the orderEven though mere sentences later he says that boys are to be disciplined by everyone.
or be prejudicial to it;
for Samuel and Daniel as mere boys judged priests.
The bottom line here is respect. Both for those who are older in years and for those with higher seniority. And the teaching for Lay Cistercians is made clear, we are to admit that we as individuals do not know everything, that just because a person has been LCG a long time doesn't mean anything more than they are due respect, and outrank the newcomer. On the other hand it also means that the newcomer must be listened to closely, for "for Samuel and Daniel as mere boys judged priests."
The LCG is so big I don't know if anyone really keeps track of rank, and if it even matters. After all, this is a rule for monastics that we adapt to life in the secular world. It certainly would not hurt us to pay greater respect to our founders, to listen closely to their words, teaching and experience, and to always keep one ear close to the newcomer for that new word when God most assuredly says "I will do a new thing."
May God bring us altogether to everlasting life.
Monday, August 18, 2008
RB Reflections: 17 August 2008
Chapter 62. The Priests of the Monastery
Any abbot who asks to have a priest or deacon ordained should choose from his monks one worthy to exercise the priesthood. The monk so ordained must be on guard against conceit or pride, must not presume to do anything except what the abbot commands him, and must recognize that now he will have to subject himself all the more to the discipline of the rule. just because he is a priest, he may not therefore forget the obedience and discipline of the rule, but must make more and more progress toward God.
He will always take the place that corresponds to the date of his entry into the monastery, except in his duties at the altar, or unless the whole community chooses and the abbot wishes to give him a higher place for the goodness of his life. Yet, he must know how to keep the rule established fro deans and priors; should he presume to act otherwise, he must be regarded as a rebel, not as a priest. If after many warnings he does not improve, let the bishop too be brought in as a witness. Should he not amend even then, and his faults become notorious, he is to be dismissed from the monastery, but only if he is so arrogant that he will not submit or obey the rule.
Off the top of my head I would say this chapter says "don't let your new power go to your head." Sometimes it almost seems that Benedict is dealing with people who have a playground mentality, instead of a monastery full of adults. Now, having said that, I wonder if perhaps that playground mentality doesn't stay with us all our lives. Think of the new manager who in the zeal of MANAGER makes life a living hell for everyone under them.
Benedict says that the new priest is to remember the rule for priors and deans. What the rule said about deans was, that
As Lay Cistercians we need to remember that we are called to live in a charism that is a gift to us, it does not make us better than the other members of our parishes, or more holy because we are contemplatives. The frightening thing is that without an abbot to call us to account, we are answerable to God!
May God bring us altogether to everlasting life.
Any abbot who asks to have a priest or deacon ordained should choose from his monks one worthy to exercise the priesthood. The monk so ordained must be on guard against conceit or pride, must not presume to do anything except what the abbot commands him, and must recognize that now he will have to subject himself all the more to the discipline of the rule. just because he is a priest, he may not therefore forget the obedience and discipline of the rule, but must make more and more progress toward God.
He will always take the place that corresponds to the date of his entry into the monastery, except in his duties at the altar, or unless the whole community chooses and the abbot wishes to give him a higher place for the goodness of his life. Yet, he must know how to keep the rule established fro deans and priors; should he presume to act otherwise, he must be regarded as a rebel, not as a priest. If after many warnings he does not improve, let the bishop too be brought in as a witness. Should he not amend even then, and his faults become notorious, he is to be dismissed from the monastery, but only if he is so arrogant that he will not submit or obey the rule.
Off the top of my head I would say this chapter says "don't let your new power go to your head." Sometimes it almost seems that Benedict is dealing with people who have a playground mentality, instead of a monastery full of adults. Now, having said that, I wonder if perhaps that playground mentality doesn't stay with us all our lives. Think of the new manager who in the zeal of MANAGER makes life a living hell for everyone under them.
Benedict says that the new priest is to remember the rule for priors and deans. What the rule said about deans was, that
if perhaps one of these deans is found to be puffed up with any pride, and so deserving of censure he should be reproved.Later on in the rule Benedict will say that some priors think of themselves as second abbots. The warning and message is clear: "don't let it go to your head." And, "if you do you will lose it."
As Lay Cistercians we need to remember that we are called to live in a charism that is a gift to us, it does not make us better than the other members of our parishes, or more holy because we are contemplatives. The frightening thing is that without an abbot to call us to account, we are answerable to God!
May God bring us altogether to everlasting life.
Saturday, August 16, 2008
RB Reflections: 16 August 2008
chapter 61, 6-14
But if during his stay he has been found excessive in his demands or full of faults, he should certainly not be admitted as a member of the community. Instead, he should be politely told to depart, lest his wretched ways contaminate others.
If, however, he has shown that he is not the kind of man who deserves to be dismissed, let him, on his request, be received as a member of the community. He should even be urged to stay, so that others may learn from his example, because wherever we may be, we are in the service of the same Lord and doing battle for the same King. Further, the abbot may set such a man in a somewhat higher place in the community, if he sees that he deserves it. In fact, whether is is a monk or someone in the priestly or clerical orders mentioned above, the abbot has the power to set any of them above the place that corresponds to the date of his entry, if he sees that his life warrants it.
The abbot much, however, take care never to receive into the community a monk from another known monastery, unless the monk's abbot consents and sends a letter of recommendation, since it is written: Never do to another what you do not want done to yourself (Tobit 4:16).
Life is just full of exceptions, isn't it? Not three days ago we learned from Benedict that even priests who enter the monastery must take their place at the bottom of the totem pole. Today we read that if the abbot likes, he may raise the monk, even the priest, to whatever place he likes. That smells a bit like the abbot as absolute tyrant, and I know that is not what Benedict means.
Without pointing out the obvious about
NOTA BENE: When I use examples in an effort to apply the Rule to Lay Cistercians, I am making the examples up. I am not basing them upon knowledge of someone, situation, or any other thing ,except my own imagination. The one exception is when I write about people who do not come to any meetings yet expect full rights as LCG. Even saying that, I know there are people who cannot come to Sunday meetings because they have to work on Sunday morning in their pulpits, etc. In that case, I'm not talking about you! So people, stop assuming I know all about you and your life and your personal situations. I do not. If I use an example about LCG, then I am making it up. That bears repeating. If I use an example about LCG, then I am making it up.
May God bring us altogether to everlasting life.
But if during his stay he has been found excessive in his demands or full of faults, he should certainly not be admitted as a member of the community. Instead, he should be politely told to depart, lest his wretched ways contaminate others.
If, however, he has shown that he is not the kind of man who deserves to be dismissed, let him, on his request, be received as a member of the community. He should even be urged to stay, so that others may learn from his example, because wherever we may be, we are in the service of the same Lord and doing battle for the same King. Further, the abbot may set such a man in a somewhat higher place in the community, if he sees that he deserves it. In fact, whether is is a monk or someone in the priestly or clerical orders mentioned above, the abbot has the power to set any of them above the place that corresponds to the date of his entry, if he sees that his life warrants it.
The abbot much, however, take care never to receive into the community a monk from another known monastery, unless the monk's abbot consents and sends a letter of recommendation, since it is written: Never do to another what you do not want done to yourself (Tobit 4:16).
Life is just full of exceptions, isn't it? Not three days ago we learned from Benedict that even priests who enter the monastery must take their place at the bottom of the totem pole. Today we read that if the abbot likes, he may raise the monk, even the priest, to whatever place he likes. That smells a bit like the abbot as absolute tyrant, and I know that is not what Benedict means.
Without pointing out the obvious about
If, however, he has shown that he is not the kind of man who deserves to be dismissed, let him, on his request, be received as a member of the communitywe should be able to see that Benedict is speaking of someone of special insight, or in possession of some particular charism that would benefit all the brothers/sisters by placing such a person a little bit higher in the ranks. Perhaps remembering that the abbot is to do all things for the good of his community, then the raising and lowering of people on the ranks may be an important part of his work.
NOTA BENE: When I use examples in an effort to apply the Rule to Lay Cistercians, I am making the examples up. I am not basing them upon knowledge of someone, situation, or any other thing ,except my own imagination. The one exception is when I write about people who do not come to any meetings yet expect full rights as LCG. Even saying that, I know there are people who cannot come to Sunday meetings because they have to work on Sunday morning in their pulpits, etc. In that case, I'm not talking about you! So people, stop assuming I know all about you and your life and your personal situations. I do not. If I use an example about LCG, then I am making it up. That bears repeating. If I use an example about LCG, then I am making it up.
May God bring us altogether to everlasting life.
Friday, August 15, 2008
RB Reflection: 15 August 2008
Chapter 61. The Reception of Visitng Monks
A visiting monk from far away will perhaps present himself and wish to stay as a guest in the monastery. Provided that he is content with the life as he finds it, and does not make excessive demands that upset the monastery, but is simply content with what he finds, he should be received for as long a time as he wishes. He may, indeed, with all humility and love make some reasonable criticisms or observations, which the abbot should prudently consider; it is possible that the Lord guided him to the monastery for this very purpose.
If after a while he wishes to remain and bind himself to stability, he should not be refused this wish, especially as there was time enough, while he was a guest, to judge his character.
We have all had the house guest who showed up unexpectedly, was squeamish about the food we served, and found our bed linens not to their liking, "not that I'm complaining, of course." Benedict clearly had guests like that.
The LCG has guests, and members like that, too. "I did not expect it to be this way." Or, "In my old LCG group we did it this way." Perhaps this one from those who have changed affiliation from another monastery, "You mean you don't have statutes? You let non-Catholics in?" Now, I've made up each example, but the odds are good that those phrases have been said at some point.
It seems then that Benedict is telling us to take things as we find them, don't be a bunch of whiners, and don't nitpick with "in my old group we did it ... " Who cares how you did it? On the other hand, when someone comes with a criticism that is based upon the Rule, or the Rule of Life, or any other sound reason, then we should listen to them. We may distill today's reading to "ignore the whiners, and hear the spirit when it speaks in the newcomer."
May God bring us altogether to everlasting life.
A visiting monk from far away will perhaps present himself and wish to stay as a guest in the monastery. Provided that he is content with the life as he finds it, and does not make excessive demands that upset the monastery, but is simply content with what he finds, he should be received for as long a time as he wishes. He may, indeed, with all humility and love make some reasonable criticisms or observations, which the abbot should prudently consider; it is possible that the Lord guided him to the monastery for this very purpose.
If after a while he wishes to remain and bind himself to stability, he should not be refused this wish, especially as there was time enough, while he was a guest, to judge his character.
We have all had the house guest who showed up unexpectedly, was squeamish about the food we served, and found our bed linens not to their liking, "not that I'm complaining, of course." Benedict clearly had guests like that.
The LCG has guests, and members like that, too. "I did not expect it to be this way." Or, "In my old LCG group we did it this way." Perhaps this one from those who have changed affiliation from another monastery, "You mean you don't have statutes? You let non-Catholics in?" Now, I've made up each example, but the odds are good that those phrases have been said at some point.
It seems then that Benedict is telling us to take things as we find them, don't be a bunch of whiners, and don't nitpick with "in my old group we did it ... " Who cares how you did it? On the other hand, when someone comes with a criticism that is based upon the Rule, or the Rule of Life, or any other sound reason, then we should listen to them. We may distill today's reading to "ignore the whiners, and hear the spirit when it speaks in the newcomer."
May God bring us altogether to everlasting life.
Thursday, August 14, 2008
RB Reflection 14 August 2008
Chapter 60. The Admission of Priests to the Monastery
If any ordained priest asks to be received into the monastery, do not agree too quickly. However, if he is fully persistent in his request, he must recognize that he will have to observe the full discipline of the rule without any mitigation, knowing that it is written: Friend, what have you come for (Matt 26:50)? He should, however, be allowed to stand next to the abbot, to give blessings and to celebrate Mass, provided that the abbot bids him. Otherwise, he must recognize that he is subject to the discipline of the rule, and not make any exceptions for himself, but rather give everyone an example of humility. Whenever there is question of an appointment or of any other business in the monastery, he takes the place that corresponds to the date of his entry into the community, and not that granted him out of respect for his priesthood.
Any clerics who similarly wish to join the community should be ranked somewhere in the middle, but only if they, too, promise to keep the rule and observe stability.
When I served as Hospitality for the meeting of the American representatives meeting of Lay Cistercians, in November, the subject of admitting priests into the various lay groups was discussed. Overall, people were against it for various reasons. One reason is that if a priest is in the group then others will always defer to the priest, and that completely ruins the purpose of a lay association. Another was that priests sometimes think that because they are priests they should run whatever show they are involved with.
St. Benedict in this chapter is speaking to both of those problems, admittedly under different circumstances. A priest wants to join his monastery, Benedict says: "sure, but you're coming in at the bottom of the ladder, though. That means the seventeen year old over there is your senior in the monastic life. Can you handle that? Oh, and don't just stand up with me when I give the blessing until I invite you to do it. You leave all your rights at the door, just like everyone else."
Lay Cistercians have to behave in a similar manner when admitting those in the hierarchy of the church into our groups. Personally, I think if they feel called to the Cistercian way of life, then let them enter the monastery. Priests have plenty of organizations that's just for them. Others will feel differently, and in the end I don't care either way. The point is that we must not let a person with 'perceived power' enter our group without that person realizing they are nothing more than just another member.
Lay Cistercians also need to apply this chapter to our own hearts. How much privilege do I expect because I write the rule reflections? Or that s/he might expect because they serve on the Executive Council? The answer is nothing more than what we do as a service. I, Steve, am not the authority on Benedict in all matters pertaining to the Rule. The executive s/he's are not potentates of our administrative law either.
May God bring us altogether to everlasting life.
If any ordained priest asks to be received into the monastery, do not agree too quickly. However, if he is fully persistent in his request, he must recognize that he will have to observe the full discipline of the rule without any mitigation, knowing that it is written: Friend, what have you come for (Matt 26:50)? He should, however, be allowed to stand next to the abbot, to give blessings and to celebrate Mass, provided that the abbot bids him. Otherwise, he must recognize that he is subject to the discipline of the rule, and not make any exceptions for himself, but rather give everyone an example of humility. Whenever there is question of an appointment or of any other business in the monastery, he takes the place that corresponds to the date of his entry into the community, and not that granted him out of respect for his priesthood.
Any clerics who similarly wish to join the community should be ranked somewhere in the middle, but only if they, too, promise to keep the rule and observe stability.
When I served as Hospitality for the meeting of the American representatives meeting of Lay Cistercians, in November, the subject of admitting priests into the various lay groups was discussed. Overall, people were against it for various reasons. One reason is that if a priest is in the group then others will always defer to the priest, and that completely ruins the purpose of a lay association. Another was that priests sometimes think that because they are priests they should run whatever show they are involved with.
St. Benedict in this chapter is speaking to both of those problems, admittedly under different circumstances. A priest wants to join his monastery, Benedict says: "sure, but you're coming in at the bottom of the ladder, though. That means the seventeen year old over there is your senior in the monastic life. Can you handle that? Oh, and don't just stand up with me when I give the blessing until I invite you to do it. You leave all your rights at the door, just like everyone else."
Lay Cistercians have to behave in a similar manner when admitting those in the hierarchy of the church into our groups. Personally, I think if they feel called to the Cistercian way of life, then let them enter the monastery. Priests have plenty of organizations that's just for them. Others will feel differently, and in the end I don't care either way. The point is that we must not let a person with 'perceived power' enter our group without that person realizing they are nothing more than just another member.
Lay Cistercians also need to apply this chapter to our own hearts. How much privilege do I expect because I write the rule reflections? Or that s/he might expect because they serve on the Executive Council? The answer is nothing more than what we do as a service. I, Steve, am not the authority on Benedict in all matters pertaining to the Rule. The executive s/he's are not potentates of our administrative law either.
May God bring us altogether to everlasting life.
Wednesday, August 13, 2008
RB Reflection: 13 August 2008
Chapter 58 17-29
Let him who is received promise in the oratory, in the presence of all, before God and His saints, stability, the conversion of morals, and obedience, in order that, if he should ever do otherwise, he may know that he will be condemned by God "Whom he mocketh." Let him make a written statement of his promise in the name of the saints whose relics are there, and of the Abbot there present. Let him write this document with his own hand; or at least, if he doth not know how to write, let another write it at his request, and let the novice make his mark, and with his own hand place it on the altar. When he hath placed it there, let the novice next begin the verse: "Uphold me, O Lord, according to Thy word and I shall live; and let me not be confounded in my expectations" (Ps 118[119]:116). Then let all the brotherhood repeat this verse three times, adding the Gloria Patri.
Then let that novice brother cast himself down at the feet of all, that they may pray for him; and from that day let him be counted in the brotherhood. If he hath any property, let him first either dispose of it to the poor or bestow it on the monastery by a formal donation, reserving nothing for himself as indeed he should know that from that day onward he will no longer have power even over his own body.
Let him, therefore, be divested at once in the oratory of the garments with which he is clothed, and be vested in the garb of the monastery. But let the clothes of which he was divested by laid by in the wardrobe to be preserved, that, if on the devil's suasion he should ever consent to leave the monastery (which God forbid) he be then stripped of his monastic habit and cast out. But let him not receive the document of his profession which the Abbot took from the altar, but let it be preserved in the monastery.
The rule today was typed not by me, but lifted from:
The 1949 Edition
Translated by Rev. Boniface Verheyen, OSB
of St. Benedict's Abbey, Atchison, Kansas
If you have had the privilege of seeing a monk or nun take their final vows then you know it is a deeply moving moment for everyone involved. I have seen it twice at Gethsemani and both times the person taking the vows was so moved that they had trouble singing "do not let me disappointed in my expectation." The closest thing I can compare it to is a wedding, except this isn't one person marrying another person, it's one person marrying an entire group of people.
When you promise fidelity to the group, stability, lifelong chastity, poverty, conversion of life, and all of it to be lived with the same group of people, you have done something very close to marriage. Marriage, of course, is the wrong word for it, but it's a good metaphor for what needs saying.
As LCG we make a promise (not a vow) to live according to a rule of life, within the context of a community (that we do not live with), to be witnesses to the secular world of the charismatic gift which has been given to us from God, through the monks. One of the things that struck me as odd when I made my promise was that the document I was given came back to me. I didn't want it back, I had hoped that I was making a promise that would be kept in the archives of the monastery. None of us made a promise to the worldwide Lay Cistercians, or to Conyers, or to Genesee. We made it to Our Lady of Gethsemani.
To wrap this up, we should consider ourselves married in a way to the monastery and to each other.
As to Chapter 59, The Offering of sons of nobles or by the poor. I have nothing to say about that. If someone else would like to tackle that one, I welcome it.
May God bring us altogether to everlasting life.
Let him who is received promise in the oratory, in the presence of all, before God and His saints, stability, the conversion of morals, and obedience, in order that, if he should ever do otherwise, he may know that he will be condemned by God "Whom he mocketh." Let him make a written statement of his promise in the name of the saints whose relics are there, and of the Abbot there present. Let him write this document with his own hand; or at least, if he doth not know how to write, let another write it at his request, and let the novice make his mark, and with his own hand place it on the altar. When he hath placed it there, let the novice next begin the verse: "Uphold me, O Lord, according to Thy word and I shall live; and let me not be confounded in my expectations" (Ps 118[119]:116). Then let all the brotherhood repeat this verse three times, adding the Gloria Patri.
Then let that novice brother cast himself down at the feet of all, that they may pray for him; and from that day let him be counted in the brotherhood. If he hath any property, let him first either dispose of it to the poor or bestow it on the monastery by a formal donation, reserving nothing for himself as indeed he should know that from that day onward he will no longer have power even over his own body.
Let him, therefore, be divested at once in the oratory of the garments with which he is clothed, and be vested in the garb of the monastery. But let the clothes of which he was divested by laid by in the wardrobe to be preserved, that, if on the devil's suasion he should ever consent to leave the monastery (which God forbid) he be then stripped of his monastic habit and cast out. But let him not receive the document of his profession which the Abbot took from the altar, but let it be preserved in the monastery.
The rule today was typed not by me, but lifted from:
The 1949 Edition
Translated by Rev. Boniface Verheyen, OSB
of St. Benedict's Abbey, Atchison, Kansas
If you have had the privilege of seeing a monk or nun take their final vows then you know it is a deeply moving moment for everyone involved. I have seen it twice at Gethsemani and both times the person taking the vows was so moved that they had trouble singing "do not let me disappointed in my expectation." The closest thing I can compare it to is a wedding, except this isn't one person marrying another person, it's one person marrying an entire group of people.
When you promise fidelity to the group, stability, lifelong chastity, poverty, conversion of life, and all of it to be lived with the same group of people, you have done something very close to marriage. Marriage, of course, is the wrong word for it, but it's a good metaphor for what needs saying.
As LCG we make a promise (not a vow) to live according to a rule of life, within the context of a community (that we do not live with), to be witnesses to the secular world of the charismatic gift which has been given to us from God, through the monks. One of the things that struck me as odd when I made my promise was that the document I was given came back to me. I didn't want it back, I had hoped that I was making a promise that would be kept in the archives of the monastery. None of us made a promise to the worldwide Lay Cistercians, or to Conyers, or to Genesee. We made it to Our Lady of Gethsemani.
To wrap this up, we should consider ourselves married in a way to the monastery and to each other.
As to Chapter 59, The Offering of sons of nobles or by the poor. I have nothing to say about that. If someone else would like to tackle that one, I welcome it.
May God bring us altogether to everlasting life.
Monday, August 11, 2008
RB Reflection: 11 August 2008
Chapter 58.1-16 The Procedure for Receiving Brothers
Do not grant newcomers to the monastic life an easy entry, but, as the Apostle says, Test the spirits to see if they are from God (1 John 4:1). Therefore, if someone comes and keeps knocking at the door, and if at the end of four or five days he has shown himself patient in bearing his harsh treatment and difficulty of entry, and has persisted in his request, then he should be allowed to enter and stay in the guest quarters for a few days. After that, he should live in the novitiate, where the novices study, eat and sleep.
A senior chosen for his skill in winning souls should be appointed to look after them with careful attention. The concern must be whether the novice truly seeks God and whether he shows eagerness for the Work of God, for obedience and for trials. The novice should be clearly told all the hardships and difficulties that will lead him to God.
If he promises perseverance in his stability, then after two months have elapsed let this rule be read straight through to him, and let him be told: "This is the law under which you are choosing to serve. If you can keep it, come in. If not, feel free to leave." If he still stands firm, he is to be taken back to the novitiate, and again thoroughly tested in patience. After six months have passed, the rule is to be read to him, so that he may know what he is entering. If once more he stands firm, let four months go by, and then read this rule to him again. If after due reflection he promises to observe everything and to obey every command given him, let him then be received into the community. But he must be well aware that, as the law of the rule establishes, from this day he is no longer free to leave the monastery, nor to shake from his neck the yoke of the rule which, in the course of so prolonged a period of reflection, he was free either to reject or to accept.
Lay Cistercians neither have novitiates, nor have the rule read to us in its entirety four times before we are allowed to join our local community. The section today causes me to think it might be a good idea for exactly such a thing to happen. Many want to join, but few are willing to come to the meetings. St. Benedict has no patience with those who have heard the rule over and over again and then when admitted to the community decide they don't want to stay.
Should we have patience with people who declare how much they are Lay Cistercian but cannot be bothered to attend our meetings? The LCG has a retreat coming up, and there will be those present who haven't attended a single LCG meeting throughout the entire year. Every local chapter has one member that just will not come. I'm not talking about those who cannot come because Sunday is their work day, like ministers and choir directors/members! I am talking about those who wish the benefits, without any of the effort.
I am more hermit than not, but I go to my monthly meetings with joy. There are members of the same local group that I attend who live far away, but they meet together often. At the retreat I will see people whom supposedly belong to the same local group as I do whom I never see the rest of the year! Perhaps it is time for the 1960s Hippy approach to change, perhaps we do need some specific rules, as much as I hate to say it.
Do not grant newcomers to the monastic life an easy entry, but, as the Apostle says, Test the spirits to see if they are from God (1 John 4:1). Therefore, if someone comes and keeps knocking at the door, and if at the end of four or five days he has shown himself patient in bearing his harsh treatment and difficulty of entry, and has persisted in his request, then he should be allowed to enter and stay in the guest quarters for a few days. After that, he should live in the novitiate, where the novices study, eat and sleep.
A senior chosen for his skill in winning souls should be appointed to look after them with careful attention. The concern must be whether the novice truly seeks God and whether he shows eagerness for the Work of God, for obedience and for trials. The novice should be clearly told all the hardships and difficulties that will lead him to God.
If he promises perseverance in his stability, then after two months have elapsed let this rule be read straight through to him, and let him be told: "This is the law under which you are choosing to serve. If you can keep it, come in. If not, feel free to leave." If he still stands firm, he is to be taken back to the novitiate, and again thoroughly tested in patience. After six months have passed, the rule is to be read to him, so that he may know what he is entering. If once more he stands firm, let four months go by, and then read this rule to him again. If after due reflection he promises to observe everything and to obey every command given him, let him then be received into the community. But he must be well aware that, as the law of the rule establishes, from this day he is no longer free to leave the monastery, nor to shake from his neck the yoke of the rule which, in the course of so prolonged a period of reflection, he was free either to reject or to accept.
Lay Cistercians neither have novitiates, nor have the rule read to us in its entirety four times before we are allowed to join our local community. The section today causes me to think it might be a good idea for exactly such a thing to happen. Many want to join, but few are willing to come to the meetings. St. Benedict has no patience with those who have heard the rule over and over again and then when admitted to the community decide they don't want to stay.
Should we have patience with people who declare how much they are Lay Cistercian but cannot be bothered to attend our meetings? The LCG has a retreat coming up, and there will be those present who haven't attended a single LCG meeting throughout the entire year. Every local chapter has one member that just will not come. I'm not talking about those who cannot come because Sunday is their work day, like ministers and choir directors/members! I am talking about those who wish the benefits, without any of the effort.
I am more hermit than not, but I go to my monthly meetings with joy. There are members of the same local group that I attend who live far away, but they meet together often. At the retreat I will see people whom supposedly belong to the same local group as I do whom I never see the rest of the year! Perhaps it is time for the 1960s Hippy approach to change, perhaps we do need some specific rules, as much as I hate to say it.
"This is the law under which you are choosing to serve. If you can keep it, come in. If not, feel free to leave."May God bring us all to everlasting life.
Sunday, August 10, 2008
RB Reflection: 10 August 2008
Chapter 57. The Artisans of the Community
If there are artisans in the monastery, they are to practice their craft with all humility, but only with the abbot's permission. If one of them becomes puffed up by his skillfulness in his craft, and feels that he is conferring something on the monastery, he is to be removed from practicing his craft and not allowed to resume it unless, after manifesting his humility, he is so ordered by the abbot.
Whenever products of these artisans are sold, those responsible for the sale must not dare to practice any fraud. Let them always remember Ananias and Sapphira, who incurred bodily death (Acts 5:1-11), lest they and all who perpetrate fraud in monastery affairs suffer spiritual death.
The evil of avarice must have no part in establishing prices, which should, therefore, always be a little lower than people outside the monastery are able to set, so that in all things God may be glorified (1 Pet. 4:11)
There is little doubt in my mind that Benedict was a very poor economist. Of course, greed is a sin, but pricing yourself below the market price a little bit won't hurt. Then again, if you price under market price you may sell more, but exactly how much cheese and fruitcake, or candy, or fudge, or jelly do you have to sell in volume to make up for what you could have made by pricing it at the right price at the beginning.
The fact that Benedict opens this chapter talking about artisans is interesting to me. For anyone who has ever created something of which they are proud, this chapter may seem a little harsh. What Benedict is saying is don't think you're the only means of support here, or that what you do can't be done by someone else.
Pride! Pride and greed are the sins this chapter is really getting at. I might think "without me at the organ bench the liturgy can't go on," until the replacement comes in and plays better than I do! Or that my icons are perfect and "if this monastery didn't have me then they'd be hurting," until the new icon writer replaces me and produces more spiritual and beautiful icons.
In the life of Lay Cistercians this plays out again and again in the secular world. We see it in others, catch it in ourselves, and pray for grace to not be puffed up. There are always those who whisper in our ear, "you're not paid enough to do this job." Or, "you're worth far more than this." Or, "I'll show them." Each of those, while they may be true, are pretty close to sin. How? Because they cause us to think more highly of ourselves than we should. I'm not advocating a policy of self loathing that goes well with that "old time religion" but of knowing who you are, where you are, and having a self worth that doesn't need to be puffed up or have the air popped out of it. Benedict is telling us the same thing.
May God bring us altogether to everlasting life.
If there are artisans in the monastery, they are to practice their craft with all humility, but only with the abbot's permission. If one of them becomes puffed up by his skillfulness in his craft, and feels that he is conferring something on the monastery, he is to be removed from practicing his craft and not allowed to resume it unless, after manifesting his humility, he is so ordered by the abbot.
Whenever products of these artisans are sold, those responsible for the sale must not dare to practice any fraud. Let them always remember Ananias and Sapphira, who incurred bodily death (Acts 5:1-11), lest they and all who perpetrate fraud in monastery affairs suffer spiritual death.
The evil of avarice must have no part in establishing prices, which should, therefore, always be a little lower than people outside the monastery are able to set, so that in all things God may be glorified (1 Pet. 4:11)
There is little doubt in my mind that Benedict was a very poor economist. Of course, greed is a sin, but pricing yourself below the market price a little bit won't hurt. Then again, if you price under market price you may sell more, but exactly how much cheese and fruitcake, or candy, or fudge, or jelly do you have to sell in volume to make up for what you could have made by pricing it at the right price at the beginning.
The fact that Benedict opens this chapter talking about artisans is interesting to me. For anyone who has ever created something of which they are proud, this chapter may seem a little harsh. What Benedict is saying is don't think you're the only means of support here, or that what you do can't be done by someone else.
Pride! Pride and greed are the sins this chapter is really getting at. I might think "without me at the organ bench the liturgy can't go on," until the replacement comes in and plays better than I do! Or that my icons are perfect and "if this monastery didn't have me then they'd be hurting," until the new icon writer replaces me and produces more spiritual and beautiful icons.
In the life of Lay Cistercians this plays out again and again in the secular world. We see it in others, catch it in ourselves, and pray for grace to not be puffed up. There are always those who whisper in our ear, "you're not paid enough to do this job." Or, "you're worth far more than this." Or, "I'll show them." Each of those, while they may be true, are pretty close to sin. How? Because they cause us to think more highly of ourselves than we should. I'm not advocating a policy of self loathing that goes well with that "old time religion" but of knowing who you are, where you are, and having a self worth that doesn't need to be puffed up or have the air popped out of it. Benedict is telling us the same thing.
May God bring us altogether to everlasting life.
Saturday, August 9, 2008
RB Reflection: 9 August 2008
Chapter 56. The Abbot's Table
The abbot's table must always be with guests and travelers. Whenever there are no guests, it is within his right to invite any of the brothers he wishes. However, for the sake of maintaining discipline, one or two seniors must always be left with the brothers.
What an interesting chapter. I cannot recall ever eating dinner with any abbot of Gethsemani, at any time. Of course, these days, the abbots and abbesses would have to spend every meal eating with the guests and never with the community.
This is one of the dreaded chapters when I took on the writing of the daily reflections on the rule. The understanding of the chapter in sixth century terms, and in 21st century terms is tough. However, I understand that at Mississippi Abbey, the nuns and the guests all eat together. Then again, every Abbey is different. Gethsemani does not do that.
So what can we learn as Lay Cistercians from this? This time I leave it up to you. I challenge you, the reader, to write to the list with your reading of this chapter and how it applies to us as members of the LCG. I will approve all messages in the morning.
The abbot's table must always be with guests and travelers. Whenever there are no guests, it is within his right to invite any of the brothers he wishes. However, for the sake of maintaining discipline, one or two seniors must always be left with the brothers.
What an interesting chapter. I cannot recall ever eating dinner with any abbot of Gethsemani, at any time. Of course, these days, the abbots and abbesses would have to spend every meal eating with the guests and never with the community.
This is one of the dreaded chapters when I took on the writing of the daily reflections on the rule. The understanding of the chapter in sixth century terms, and in 21st century terms is tough. However, I understand that at Mississippi Abbey, the nuns and the guests all eat together. Then again, every Abbey is different. Gethsemani does not do that.
So what can we learn as Lay Cistercians from this? This time I leave it up to you. I challenge you, the reader, to write to the list with your reading of this chapter and how it applies to us as members of the LCG. I will approve all messages in the morning.
Friday, August 8, 2008
RB Reflection: 8 August 2008
Chapter 55.15-22 (bravely typed by me)
For bedding the monks will need a mat, a woolen blanket and a light covering as well as a pillow.
The beds are to be inspected frequently by the abbot, lest private possessions be found there. A monk discovered with anything not given him by the abbot must be subjected to very severe punishment. In order that this vice of private ownership may be completely uprooted, the abbot is to provide all things necessary: that is, cowl, tunic, sandals, shoes, belt, knife, stylus, needle, handkerchief and writing tablets. In this way every excuse of lacking some necessity will be taken away.
The abbot, however, must always bear in mind what is said in the Acts of the Apostles: Distribution was made to each one as he had need (Acts 4:35). In this way the abbot will take into account the weaknesses of the needy, not the evil will of the envious; yet in all his judgments he must bear in mind God's retribution.
Since the abbot is not meant to be a tyrant, we again must look deeper for what Benedict is telling us. First we are greeted with the letter of the law inspecting beds (one does wonder what he's looking for exactly), making sure no private possessions are lurking around. Then we get the spirit of the law where the abbot is to "take into account the weakness of the needy."
That's a nice touch, and one that seems to have almost nothing to do with Lay Cistercian life in the 21st Century. I'm going out on a limb here but I think the lesson for us is to take our gifts from God with joy, and not pout because we aren't rich like that guy over there, or don't have a dress like that woman over there. Judging ourselves by what we own is to judge ourselves by the standards of the world and not by the standards -- certainly -- of any acceptable Lay Cistercian standard.
If you are a rich Lay Cistercian, accept it with joy and thanksgiving to God. If you are a poor Lay Cistercian, accept it with joy and thanksgiving to God -- plus don't envy the rich Lay Cistercian! This is where remembering that we are NOT monks and nuns should help us. Private possessions of other people are none of our business. We are not little abbots running around inspecting the beds of our brothers and sisters, or their closets (no matter how much fun that might be), or their bank accounts.
In fact, I don't think in the application to Lay Cistercians this chapter has anything to do with beds or clothes, it has to do with turning to God for our sustenance, looking to God for all things that keep us servants of God.
May God bring us altogether to everlasting life. (Even if I still want that 40" flat screen, HD, plasma television)
For bedding the monks will need a mat, a woolen blanket and a light covering as well as a pillow.
The beds are to be inspected frequently by the abbot, lest private possessions be found there. A monk discovered with anything not given him by the abbot must be subjected to very severe punishment. In order that this vice of private ownership may be completely uprooted, the abbot is to provide all things necessary: that is, cowl, tunic, sandals, shoes, belt, knife, stylus, needle, handkerchief and writing tablets. In this way every excuse of lacking some necessity will be taken away.
The abbot, however, must always bear in mind what is said in the Acts of the Apostles: Distribution was made to each one as he had need (Acts 4:35). In this way the abbot will take into account the weaknesses of the needy, not the evil will of the envious; yet in all his judgments he must bear in mind God's retribution.
Since the abbot is not meant to be a tyrant, we again must look deeper for what Benedict is telling us. First we are greeted with the letter of the law inspecting beds (one does wonder what he's looking for exactly), making sure no private possessions are lurking around. Then we get the spirit of the law where the abbot is to "take into account the weakness of the needy."
That's a nice touch, and one that seems to have almost nothing to do with Lay Cistercian life in the 21st Century. I'm going out on a limb here but I think the lesson for us is to take our gifts from God with joy, and not pout because we aren't rich like that guy over there, or don't have a dress like that woman over there. Judging ourselves by what we own is to judge ourselves by the standards of the world and not by the standards -- certainly -- of any acceptable Lay Cistercian standard.
If you are a rich Lay Cistercian, accept it with joy and thanksgiving to God. If you are a poor Lay Cistercian, accept it with joy and thanksgiving to God -- plus don't envy the rich Lay Cistercian! This is where remembering that we are NOT monks and nuns should help us. Private possessions of other people are none of our business. We are not little abbots running around inspecting the beds of our brothers and sisters, or their closets (no matter how much fun that might be), or their bank accounts.
In fact, I don't think in the application to Lay Cistercians this chapter has anything to do with beds or clothes, it has to do with turning to God for our sustenance, looking to God for all things that keep us servants of God.
May God bring us altogether to everlasting life. (Even if I still want that 40" flat screen, HD, plasma television)
Thursday, August 7, 2008
RB Reflection: 7 August 2008
Chapter 55:1-14 On the Clothes and Shoes of the Brethren
Let clothing be given to the brethren
according to the nature of the place in which they dwell
and its climate;
for in cold regions more will be needed,
and in warm regions less.
This is to be taken into consideration, therefore, by the Abbot.
We believe, however, that in ordinary places
the following dress is sufficient for each monk:
a tunic,
a cowl (thick and woolly for winter, thin or worn for summer),
a scapular for work,
stockings and shoes to cover the feet.
The monks should not complain
about the color or the coarseness of any of these things,
but be content with what can be found
in the district where they live and
can be purchased cheaply.
The Abbot shall see to the size of the garments,
that they be not too short for those who wear them,
but of the proper fit.
Let those who receive new clothes
always give back the old ones at once,
to be put away in the wardrobe for the poor.
For it is sufficient if a monk has two tunics and two cowls,
to allow for night wear and for the washing of these garments;
more than that is superfluity and should be taken away.
Let them return their stockings also and anything else that is old
when they receive new ones.
Those who are sent on a journey
shall receive drawers from the wardrobe,
which they shall wash and restore on their return.
And let their cowls and tunics be somewhat better
than what they usually wear.
These they shall receive from the wardrobe
when they set out on a journey,
and restore when they return.
This is a very practical chapter of the rule. As usual I shall skip over most of the 6th century, and strictly monastic things, and dive right into the direct application, as I see it, for Lay Cistercians.
What Benedict is doing today is challenging us to ask ourselves how much is enough? If only the church leaders would take into account the RB and stop having their clothes handmade for them. I was asked to write about Abbot Elias installation. I could not put into a memorial book what I had to say, because what I wanted to say was how the Archbishop (as the Official Church) shined in thousands of dollars of regalia, while Fr. Elias shined in cloth of about one hundred and fifty dollars. The Archbishop's crozier was at least a thousand dollars of silver, while the abbatial staff was simple, made of wood.
As Lay Cistercians we have made our choice to align ourselves with the likes of Abbot Elias, and go for the more simple things.
May God bring us altogether to everlasting life.
Let clothing be given to the brethren
according to the nature of the place in which they dwell
and its climate;
for in cold regions more will be needed,
and in warm regions less.
This is to be taken into consideration, therefore, by the Abbot.
We believe, however, that in ordinary places
the following dress is sufficient for each monk:
a tunic,
a cowl (thick and woolly for winter, thin or worn for summer),
a scapular for work,
stockings and shoes to cover the feet.
The monks should not complain
about the color or the coarseness of any of these things,
but be content with what can be found
in the district where they live and
can be purchased cheaply.
The Abbot shall see to the size of the garments,
that they be not too short for those who wear them,
but of the proper fit.
Let those who receive new clothes
always give back the old ones at once,
to be put away in the wardrobe for the poor.
For it is sufficient if a monk has two tunics and two cowls,
to allow for night wear and for the washing of these garments;
more than that is superfluity and should be taken away.
Let them return their stockings also and anything else that is old
when they receive new ones.
Those who are sent on a journey
shall receive drawers from the wardrobe,
which they shall wash and restore on their return.
And let their cowls and tunics be somewhat better
than what they usually wear.
These they shall receive from the wardrobe
when they set out on a journey,
and restore when they return.
This is a very practical chapter of the rule. As usual I shall skip over most of the 6th century, and strictly monastic things, and dive right into the direct application, as I see it, for Lay Cistercians.
The monks should not complainAnd
about the color or the coarseness of any of these things,
but be content with what can be found
in the district where they live and
can be purchased cheaply.
For it is sufficient if a monk has two tunics and two cowls,If we made a one to one between that passage and our wardrobes (which I admit is impractical) then we should find ourselves grossly over stocked. Most modern people are blessed with superfluity, and some even make a part time job of shopping until they have superfluity. This applies to more than clothing. I like to joke with my local group that what I really need to be happy is a 40" flat screen plasma television, in HD, of course. While it is true I would enjoy such a television, even if I had the money to buy one, I would not buy one.
to allow for night wear and for the washing of these garments;
more than that is superfluity and should be taken away.
Let them return their stockings also and anything else that is old
when they receive new ones.
What Benedict is doing today is challenging us to ask ourselves how much is enough? If only the church leaders would take into account the RB and stop having their clothes handmade for them. I was asked to write about Abbot Elias installation. I could not put into a memorial book what I had to say, because what I wanted to say was how the Archbishop (as the Official Church) shined in thousands of dollars of regalia, while Fr. Elias shined in cloth of about one hundred and fifty dollars. The Archbishop's crozier was at least a thousand dollars of silver, while the abbatial staff was simple, made of wood.
As Lay Cistercians we have made our choice to align ourselves with the likes of Abbot Elias, and go for the more simple things.
May God bring us altogether to everlasting life.
Wednesday, August 6, 2008
RB Reflections: 6 August 2008
Chapter 54. Letters or Gifts for Monks
In no circumstances is a monk allowed, unless the abbot says he may, to exchange letters, blessed tokens or small gifts of any kind, with his parents without previously telling the abbot. If the abbot orders acceptance, he still has the power to give the gift to whom he will; and the brother for whom it was originally sent must not be distressed, lest occasion be given to the devil (Eph. 4:27; 1 Tim 5:14). Whoever presumes to act otherwise will be subjected to the discipline of the rule.
I admit to being clueless on this one. I'm pretty sure it does not mean that if monk-mom X sends cookies to monk X, that the abbot should say, "oh, monk Z likes cookies so give them to him." That type of thing would make the abbot a tyrant, and that is not what Benedict is saying. What I believe he is saying here for the monastic is "look, you came here of your own free will to leave the world: so leave it." Even in the case of babies given to the monastery, the parents are forbidden from making contact with the boy again.
That's nice, interesting trivia on the life of 6th century monks. So what's it got to do with Lay Cistercians? Let's think about that little boy given as a baby to the monks to raise. If he grows up in the monastery then that is his home and his family. If his mom and dad are constantly sending him presents, or sneaking to find ways to see him, then they are creating a situation that is certain to divide the lads loyalty.
As Lay Cistercians we must not divide our loyalty. We have taken on a Rule of Life, and vowed to follow Christ in the same charism of Citeaux that is shared with us by the monks and nuns, through the gift of the Holy Spirit. This chapter is telling us to not be turning back to our pre-converted selves and sneaking visits or gifts from our old ways. Just as it's dangerous for the reformed alcoholic to attend a drinking party, it is dangerous for those in conversion to participate in any of their "old ways."
In no circumstances is a monk allowed, unless the abbot says he may, to exchange letters, blessed tokens or small gifts of any kind, with his parents without previously telling the abbot. If the abbot orders acceptance, he still has the power to give the gift to whom he will; and the brother for whom it was originally sent must not be distressed, lest occasion be given to the devil (Eph. 4:27; 1 Tim 5:14). Whoever presumes to act otherwise will be subjected to the discipline of the rule.
I admit to being clueless on this one. I'm pretty sure it does not mean that if monk-mom X sends cookies to monk X, that the abbot should say, "oh, monk Z likes cookies so give them to him." That type of thing would make the abbot a tyrant, and that is not what Benedict is saying. What I believe he is saying here for the monastic is "look, you came here of your own free will to leave the world: so leave it." Even in the case of babies given to the monastery, the parents are forbidden from making contact with the boy again.
That's nice, interesting trivia on the life of 6th century monks. So what's it got to do with Lay Cistercians? Let's think about that little boy given as a baby to the monks to raise. If he grows up in the monastery then that is his home and his family. If his mom and dad are constantly sending him presents, or sneaking to find ways to see him, then they are creating a situation that is certain to divide the lads loyalty.
As Lay Cistercians we must not divide our loyalty. We have taken on a Rule of Life, and vowed to follow Christ in the same charism of Citeaux that is shared with us by the monks and nuns, through the gift of the Holy Spirit. This chapter is telling us to not be turning back to our pre-converted selves and sneaking visits or gifts from our old ways. Just as it's dangerous for the reformed alcoholic to attend a drinking party, it is dangerous for those in conversion to participate in any of their "old ways."
Tuesday, August 5, 2008
RB Reflection: 5 August 2008
Chapter 53. 16-24
Let there be a separate kitchen for the Abbot and guests, that the brethren may not be disturbed when guests, who are never lacking in a monastery, arrive at irregular hours. Let two brethren capable of filling the office well be appointed for a year to have charge of this kitchen. Let them be given such help as they need, that they may serve without murmuring. And on the other hand, when they have less to occupy them, let them go out to whatever work is assigned them.
And not only in their case but in all the offices of the monastery let this arrangement be observed, that when help is needed it be supplied, and again when the workers are unoccupied they do whatever they are bidden.
The guest house also shall be assigned to a brother whose soul is possessed by the fear of God. Let there be a sufficient number of beds made up in it; and let the house of God be managed by prudent men and in a prudent manner.
On no account shall anyone who is not so ordered associate or converse with guests.
But if he should meet them or see them, let him greet them humbly, as we have said,
ask their blessing and pass on, saying that he is not allowed to converse with a guest.
Again today I have lifted directly from the OSB website.
Two points jump out at me immediately here, first is "The guest house also shall be assigned to a brother whose soul is possessed by the fear of God." For those of us who have spent any time at Gethsemani in the guesthouse, that brother is Br. Rene. It is hard, for me at least, to think of a more saintly man than Br. Rene. He does not engage you in conversation unless you engage him, and then he is happy to talk to you as long as you need it. While he is not the guesthouse chaplain I think it's safe to say he has given peace to thousands of souls over the years.
The second point that jumps out is that final paragraph. Since Cistercians of the Strict Observance keep the rule relatively strictly, pardon the pun, it explains a lot the complaints people have made over the years about how cold the monks seem to outsiders. It's not so much as matter of coldness, it is obeying the Rule. If you've been around a while you know that up until fairly recently all you got out of a monk if you passed him in the hall was a nod if you were lucky.
Lay Cistercians need to remember that not being monks or nuns we must speak to stranger/guest, in our meetings, our parish life, in any place where it might be said that we "entertained angels unaware." It does not mean that we have to become their best friend, or subject our lives to their needs. We have to remember that we are the hands of the monks and nuns who live within enclosure, and that is how we serve the Charism. It is also every Christian's duty to remember that we are the hands and face of Christ to every person we meet. And that! That is infinitely more challenging.
May God bring us altogether to everlasting life.
Let there be a separate kitchen for the Abbot and guests, that the brethren may not be disturbed when guests, who are never lacking in a monastery, arrive at irregular hours. Let two brethren capable of filling the office well be appointed for a year to have charge of this kitchen. Let them be given such help as they need, that they may serve without murmuring. And on the other hand, when they have less to occupy them, let them go out to whatever work is assigned them.
And not only in their case but in all the offices of the monastery let this arrangement be observed, that when help is needed it be supplied, and again when the workers are unoccupied they do whatever they are bidden.
The guest house also shall be assigned to a brother whose soul is possessed by the fear of God. Let there be a sufficient number of beds made up in it; and let the house of God be managed by prudent men and in a prudent manner.
On no account shall anyone who is not so ordered associate or converse with guests.
But if he should meet them or see them, let him greet them humbly, as we have said,
ask their blessing and pass on, saying that he is not allowed to converse with a guest.
Again today I have lifted directly from the OSB website.
Two points jump out at me immediately here, first is "The guest house also shall be assigned to a brother whose soul is possessed by the fear of God." For those of us who have spent any time at Gethsemani in the guesthouse, that brother is Br. Rene. It is hard, for me at least, to think of a more saintly man than Br. Rene. He does not engage you in conversation unless you engage him, and then he is happy to talk to you as long as you need it. While he is not the guesthouse chaplain I think it's safe to say he has given peace to thousands of souls over the years.
The second point that jumps out is that final paragraph. Since Cistercians of the Strict Observance keep the rule relatively strictly, pardon the pun, it explains a lot the complaints people have made over the years about how cold the monks seem to outsiders. It's not so much as matter of coldness, it is obeying the Rule. If you've been around a while you know that up until fairly recently all you got out of a monk if you passed him in the hall was a nod if you were lucky.
Lay Cistercians need to remember that not being monks or nuns we must speak to stranger/guest, in our meetings, our parish life, in any place where it might be said that we "entertained angels unaware." It does not mean that we have to become their best friend, or subject our lives to their needs. We have to remember that we are the hands of the monks and nuns who live within enclosure, and that is how we serve the Charism. It is also every Christian's duty to remember that we are the hands and face of Christ to every person we meet. And that! That is infinitely more challenging.
May God bring us altogether to everlasting life.
Monday, August 4, 2008
RB Reflection: 4 August 2008
Chapter 53.1-14
All guests who present themselves are to be welcomes as Christ, for he himself will say: I was a stranger and you welcomed me (Matt 25:35). Proper honor must be shown to all, especially to those who share our faith (Gal. 6:10) and to pilgrims.
Once a guest has been announced, the superior and the brothers are to meet him with all the courtesy of love. First of all, they are to pray together and thus be united in peace, but prayer must always precede the kiss of peace because of the delusions of the devil.
All humility should be shown in addressing a guest on arrival or departure. By a bow of the head or by a complete prostration of the body, Christ is to be adored because he is indeed welcomed in them. After the guests have been received, they should be invited to pray; then the superior or an appointed brother will sit with them. The divine law is read to the guest for his instruction, and after that every kindness is shown to him. The superior may break his fast for the sake of a guest, unless it is a day of special fast which cannot be broken. The brothers, however, observe the usual fast. The abbot shall pour water on the hands of the guests, and the abbot with the entire community shall wash their feet. After the washing they will recite this verse: God we have received your mercy in the midst of your temple (Ps 47[48]:10).
Great care and concern are to be shown in receiving poor people and pilgrims, because in them more particularly Christ is received; our very awe of the rich guarantees them special respect.
I'm not sure how I would react if every time I went to the monastery I were greeted in such a fashion. However, as is often done in these reflections, we shall pass over much, in order to concentrate on a little.
Benedict, indeed, the scriptures, seem to say that we encounter Christ/God in each other. I speak only for myself, but to see God I need only look at you, or the stranger, or the neighbor, or the traveler. The better question to ask is where can you look and not see God?
Benedict in this chapter is telling us all, monk, nun, and Lay Cistercian alike, to never be the person who in the last moment says, "when did I see you Lord and not welcome you?" Because then Jesus will answer, "whenever you did it to the least of my children."
May God lead us altogether to everlasting life.
All guests who present themselves are to be welcomes as Christ, for he himself will say: I was a stranger and you welcomed me (Matt 25:35). Proper honor must be shown to all, especially to those who share our faith (Gal. 6:10) and to pilgrims.
Once a guest has been announced, the superior and the brothers are to meet him with all the courtesy of love. First of all, they are to pray together and thus be united in peace, but prayer must always precede the kiss of peace because of the delusions of the devil.
All humility should be shown in addressing a guest on arrival or departure. By a bow of the head or by a complete prostration of the body, Christ is to be adored because he is indeed welcomed in them. After the guests have been received, they should be invited to pray; then the superior or an appointed brother will sit with them. The divine law is read to the guest for his instruction, and after that every kindness is shown to him. The superior may break his fast for the sake of a guest, unless it is a day of special fast which cannot be broken. The brothers, however, observe the usual fast. The abbot shall pour water on the hands of the guests, and the abbot with the entire community shall wash their feet. After the washing they will recite this verse: God we have received your mercy in the midst of your temple (Ps 47[48]:10).
Great care and concern are to be shown in receiving poor people and pilgrims, because in them more particularly Christ is received; our very awe of the rich guarantees them special respect.
I'm not sure how I would react if every time I went to the monastery I were greeted in such a fashion. However, as is often done in these reflections, we shall pass over much, in order to concentrate on a little.
All guests who present themselves are to be welcomes as Christ, for he himself will say: I was a stranger and you welcomed me (Matt 25:35).Yesterday at our monthly meeting for the Louisville LCG we discussed the concept of seeing God. How does one see God? Is it like looking at the sun? Or is it like calm eye in the hurricane?
Benedict, indeed, the scriptures, seem to say that we encounter Christ/God in each other. I speak only for myself, but to see God I need only look at you, or the stranger, or the neighbor, or the traveler. The better question to ask is where can you look and not see God?
Benedict in this chapter is telling us all, monk, nun, and Lay Cistercian alike, to never be the person who in the last moment says, "when did I see you Lord and not welcome you?" Because then Jesus will answer, "whenever you did it to the least of my children."
May God lead us altogether to everlasting life.
Friday, August 1, 2008
RB Reflection: 1 August 2008
Chapter 50
Brothers who work so far away that they cannot return to the oratory at the proper time--and the abbot determines that is the case--are to perform the Work of God where they are, and kneel out of reverence for God.
So too, those who have been sent on a journey are not to omit the prescribed hours but to observe them as best they can, not neglecting their measure of service.
Whether at home, in the fields, or on a journey, when it is time to perform the Work of God, then we are to do it, then and there. In the monastic life the meaning here is quite clear. In the life of lay people, or Lay Cistercians, it must be adapted to our situations in life. If a real estate agent stops showing people a house because it is time to say terce, then they won't last long as a real estate agent. If the same real estate agent has the time and fails to say vespers, then something is lacking in their commitment to God and their Rule of Life.
Part of being Lay Cistercian is not acting like a monk/nun in the secular world. At the same time, part of being a Lay Cistercian is to remember that we share the values, and the spirit of the prayer life of monks/nuns. In this chapter Benedict is telling his monks "don't get out there and act like fools, goofing around and neglecting the prayers." I suppose he could be saying the same thing to us. "Living in the secular world is not a reason to fail in doing the Work of God."
Think about that. The Work of God--both as praying the hours, and as being the hands of Christ in the world--is something we will never be released from doing. We willingly took upon ourselves the Rule of Life that all LCG take, so then to fail in the Work of God, be it prayers or being the hands of Christ in the world, is to make a mockery of our vows.
Brothers who work so far away that they cannot return to the oratory at the proper time--and the abbot determines that is the case--are to perform the Work of God where they are, and kneel out of reverence for God.
So too, those who have been sent on a journey are not to omit the prescribed hours but to observe them as best they can, not neglecting their measure of service.
Whether at home, in the fields, or on a journey, when it is time to perform the Work of God, then we are to do it, then and there. In the monastic life the meaning here is quite clear. In the life of lay people, or Lay Cistercians, it must be adapted to our situations in life. If a real estate agent stops showing people a house because it is time to say terce, then they won't last long as a real estate agent. If the same real estate agent has the time and fails to say vespers, then something is lacking in their commitment to God and their Rule of Life.
Part of being Lay Cistercian is not acting like a monk/nun in the secular world. At the same time, part of being a Lay Cistercian is to remember that we share the values, and the spirit of the prayer life of monks/nuns. In this chapter Benedict is telling his monks "don't get out there and act like fools, goofing around and neglecting the prayers." I suppose he could be saying the same thing to us. "Living in the secular world is not a reason to fail in doing the Work of God."
Think about that. The Work of God--both as praying the hours, and as being the hands of Christ in the world--is something we will never be released from doing. We willingly took upon ourselves the Rule of Life that all LCG take, so then to fail in the Work of God, be it prayers or being the hands of Christ in the world, is to make a mockery of our vows.
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