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.
Friday, August 29, 2008
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.
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