Prologue 14-21
14Seeking his workers in a multitude of people, the Lord calls out to them and lifts his voice again: 15Is there anyone here who yearns for life and desires to see good days? (Ps 33[34]:13). 16If you hear this and your answer is "I do," God then directs these words to you: 17If you desire true and eternal life, keep your tongue free from vicious talk and your lips from all deceit; turn away from evil and do good; let peace be your quest and aim (Ps 33[34]:14-15). 18Once you have done this, my eyes will be upon you and my ears will listen for your prayers; and even before you ask me, I will say to you: Here I am (Isa 58:9). 19What, dear brothers and sisters, is more delightful than this voice of the Lord calling to us? 20See how the Lord in his love shows us the way of life. 21Clothed then with faith and the performance of good works, let us set out on this way, with the Gospel for our guide, that we may deserve to see him who has called us to his kingdom (1 Thess 2:12).
Brother Michael and I were talking on the phone a couple of weeks ago and in the course of the conversation I mentioned how excited I was that retreat time was almost here. His response took me by surprise. He said that he was “excited-ish” about it. “Excited-ish??” I asked. Michael hurriedly explained that while he was looking forward to seeing everyone, he also feared that he was [I will paraphrase here] “in for a butt-kicking” because of his struggles with consistency. I reminded him that part of the purpose of conversations about things like fidelity is to find ways to help each other with our monastic practices. And besides, “butt-kicking” is hardly my style. Michael replied that the “butt-kicking” wouldn’t be from me but from the Holy Spirit. Oh…
There are ways in which all of us fall short in our aspirations of fidelity, sometimes with discouraging frequency. The good news, though, is that it is Christ who has called us to this life, and if we turn to him in need, he will help us be true to the promise we have made to God in the presence of our Sisters and Brothers and all the saints. “What, dear brothers and sisters, is more delightful than this voice of the Lord calling to us? See how the Lord in his love shows us the way of life.” Today is the first day of the rest of our monastic life. What a delight, indeed, to be called once again—mess that we are—by the Lord of Love.
14Seeking his workers in a multitude of people, the Lord calls out to them and lifts his voice again: 15Is there anyone here who yearns for life and desires to see good days? (Ps 33[34]:13). 16If you hear this and your answer is "I do," God then directs these words to you: 17If you desire true and eternal life, keep your tongue free from vicious talk and your lips from all deceit; turn away from evil and do good; let peace be your quest and aim (Ps 33[34]:14-15). 18Once you have done this, my eyes will be upon you and my ears will listen for your prayers; and even before you ask me, I will say to you: Here I am (Isa 58:9). 19What, dear brothers and sisters, is more delightful than this voice of the Lord calling to us? 20See how the Lord in his love shows us the way of life. 21Clothed then with faith and the performance of good works, let us set out on this way, with the Gospel for our guide, that we may deserve to see him who has called us to his kingdom (1 Thess 2:12).
Brother Michael and I were talking on the phone a couple of weeks ago and in the course of the conversation I mentioned how excited I was that retreat time was almost here. His response took me by surprise. He said that he was “excited-ish” about it. “Excited-ish??” I asked. Michael hurriedly explained that while he was looking forward to seeing everyone, he also feared that he was [I will paraphrase here] “in for a butt-kicking” because of his struggles with consistency. I reminded him that part of the purpose of conversations about things like fidelity is to find ways to help each other with our monastic practices. And besides, “butt-kicking” is hardly my style. Michael replied that the “butt-kicking” wouldn’t be from me but from the Holy Spirit. Oh…
There are ways in which all of us fall short in our aspirations of fidelity, sometimes with discouraging frequency. The good news, though, is that it is Christ who has called us to this life, and if we turn to him in need, he will help us be true to the promise we have made to God in the presence of our Sisters and Brothers and all the saints. “What, dear brothers and sisters, is more delightful than this voice of the Lord calling to us? See how the Lord in his love shows us the way of life.” Today is the first day of the rest of our monastic life. What a delight, indeed, to be called once again—mess that we are—by the Lord of Love.
RB 1.1-5
1There are clearly four kinds of monks. 2First, there are the cenobites, that is to say, those who belong to a monastery, where they serve under a rule and an abbot or abbess.
3Second, there are the anchorites or hermits, who have come through the test of living in a monastery for a long time, and have passed beyond the first fervor of monastic life. 4Thanks to the help and guidance of many, they are now trained to fight against the devil. 5They have built up their strength and go from the battle line in the ranks of their brothers and sisters to the single combat of the desert. Self-reliant now, without the support of another, they are ready with God's help to grapple single-handed with the vices of body and mind
It is well known in monasteries that young men and women who are otherwise mature and responsible adults upon entering into the novitiate will often regress after a few months’ time to the level of a sophomore. In high school. The first time I heard about this curious phenomenon was when a former member of a certain about told me about a time when he and two of his fellow novices moved a statue of Saint Benedict into the elevator that runs from the retirement/health center down to the main floor of the monastery. As he told the story, I could picture the elderly monk—who was old enough to have been acquainted with Saint Benedict himself—got into the elevator, saw the statue, and snorted, “You, again?!”.
It is not that these neophytes don’t take the monastic life seriously; in fact, they do. Perhaps they take it a bit too seriously. Gone are the college courses or the jobs, the checkbooks, credit cards and bills, the seemingly endless options of what to do with one’s weekend or evenings, and in comes the relentless rhythm of prayers and chores and the regimen of protocols and practices. There are now very explicit boundaries, such as they might not have experienced since moving out of their parents’ house for the first time. And the effect can be to hurtle them back into that time of boundary testing as a means of self-discover in a new way of being.
Even though he himself began the monastic life as a hermit, he assumes that the eremitical life requires time in the cenobium to grapple with the very different priorities and world view of the monastery. It is not that hermits have “earned” the right to go off on their own but that they have learned from the example of their Sisters and Brothers how very much we need the help of others in the spiritual life and it has ignited in them a passion that can endure the struggles of the solitary. The flame of their intense novice fervor has given over to the bright glowing embers of the wise.
These few days together are an excellent time to consider the question: In what ways do I show by my practice that I need this community to support my monastic life? May God bless you with the fervor of the wise.
1There are clearly four kinds of monks. 2First, there are the cenobites, that is to say, those who belong to a monastery, where they serve under a rule and an abbot or abbess.
3Second, there are the anchorites or hermits, who have come through the test of living in a monastery for a long time, and have passed beyond the first fervor of monastic life. 4Thanks to the help and guidance of many, they are now trained to fight against the devil. 5They have built up their strength and go from the battle line in the ranks of their brothers and sisters to the single combat of the desert. Self-reliant now, without the support of another, they are ready with God's help to grapple single-handed with the vices of body and mind
It is well known in monasteries that young men and women who are otherwise mature and responsible adults upon entering into the novitiate will often regress after a few months’ time to the level of a sophomore. In high school. The first time I heard about this curious phenomenon was when a former member of a certain about told me about a time when he and two of his fellow novices moved a statue of Saint Benedict into the elevator that runs from the retirement/health center down to the main floor of the monastery. As he told the story, I could picture the elderly monk—who was old enough to have been acquainted with Saint Benedict himself—got into the elevator, saw the statue, and snorted, “You, again?!”.
It is not that these neophytes don’t take the monastic life seriously; in fact, they do. Perhaps they take it a bit too seriously. Gone are the college courses or the jobs, the checkbooks, credit cards and bills, the seemingly endless options of what to do with one’s weekend or evenings, and in comes the relentless rhythm of prayers and chores and the regimen of protocols and practices. There are now very explicit boundaries, such as they might not have experienced since moving out of their parents’ house for the first time. And the effect can be to hurtle them back into that time of boundary testing as a means of self-discover in a new way of being.
Even though he himself began the monastic life as a hermit, he assumes that the eremitical life requires time in the cenobium to grapple with the very different priorities and world view of the monastery. It is not that hermits have “earned” the right to go off on their own but that they have learned from the example of their Sisters and Brothers how very much we need the help of others in the spiritual life and it has ignited in them a passion that can endure the struggles of the solitary. The flame of their intense novice fervor has given over to the bright glowing embers of the wise.
These few days together are an excellent time to consider the question: In what ways do I show by my practice that I need this community to support my monastic life? May God bless you with the fervor of the wise.
RB 21
1If the community is rather large, some brothers or sisters chosen for their good repute and holy life should be made deans. 2They will take care of their groups of ten, managing all affairs according to the commandments of God and the orders of their abbot or abbess. 3The deans selected should be the kind of people with whom the abbot or abbess can confidently share the burdens of .. office. 4They are to be chosen for virtuous living and wise teaching, not for their rank. 5If perhaps one of these deans is found to be puffed up with any pride, and so deserving of censure, they are to be reproved once, twice and even a third time. Should they refuse to amend, they must be removed from office 6and replaced by another who is worthy. 7We prescribe the same course of action in regard to the prioress or prior.
Deans are supposed to be folks who have exemplified over time the One Great Desire and have borne the fruit of that desire—namely, good repute/virtuous living and holy life/wise teaching. If they lose that desire, it shows. They become less concerned about the well-being of those whose care has been given into their hands and more concerned that the hands which administer the care are their own.
The same goes for us. When my greatest concerned is to be specially esteemed by others, when I revel in the authority that has been given me, when I fail in my obedient response to the needs of the community, then I can be sure that I have forsaken the One Great Desire and no longer merit the trust placed in me.
Saint Benedict is both wise and loving, though, so he does not leave the matter there. He recognizes that the person we have been today, we need not be tomorrow. “Once, twice and even a third time” we are given the chance to come to our senses and return to our better self. As you reflect back on this day, loved ones, do you find a need to amend? Will you take the opportunity to do so? Let us give thanks to our gracious God for giving us a community of grace to help heal us of our pride.
1If the community is rather large, some brothers or sisters chosen for their good repute and holy life should be made deans. 2They will take care of their groups of ten, managing all affairs according to the commandments of God and the orders of their abbot or abbess. 3The deans selected should be the kind of people with whom the abbot or abbess can confidently share the burdens of .. office. 4They are to be chosen for virtuous living and wise teaching, not for their rank. 5If perhaps one of these deans is found to be puffed up with any pride, and so deserving of censure, they are to be reproved once, twice and even a third time. Should they refuse to amend, they must be removed from office 6and replaced by another who is worthy. 7We prescribe the same course of action in regard to the prioress or prior.
Deans are supposed to be folks who have exemplified over time the One Great Desire and have borne the fruit of that desire—namely, good repute/virtuous living and holy life/wise teaching. If they lose that desire, it shows. They become less concerned about the well-being of those whose care has been given into their hands and more concerned that the hands which administer the care are their own.
The same goes for us. When my greatest concerned is to be specially esteemed by others, when I revel in the authority that has been given me, when I fail in my obedient response to the needs of the community, then I can be sure that I have forsaken the One Great Desire and no longer merit the trust placed in me.
Saint Benedict is both wise and loving, though, so he does not leave the matter there. He recognizes that the person we have been today, we need not be tomorrow. “Once, twice and even a third time” we are given the chance to come to our senses and return to our better self. As you reflect back on this day, loved ones, do you find a need to amend? Will you take the opportunity to do so? Let us give thanks to our gracious God for giving us a community of grace to help heal us of our pride.
Prol. 45-50
45Therefore we intend to establish a school for the Lord's service. 46In drawing up its regulations, we hope to set down nothing harsh, nothing burdensome. 47The good of all concerned, however, may prompt us to a little strictness in order to amend faults and to safeguard love. 48Do not be daunted immediately by fear and run away from the road that leads to salvation. It is bound to be narrow at the outset. 49But as we progress in this way of life and in faith (conversationis et fidei), we shall run on the path of God's commandments, our hearts overflowing with the inexpressible delight of love. 50Never swerving from his instructions, then, but faithfully observing his teaching in the monastery until death, we shall through patience share in the sufferings of Christ that we may deserve also to share in his kingdom. Amen
In this morning’s conference, S. Michaela[1] reminded us that monastic fidelity is nothing other than “living in God’s fidelity by God’s grace.”
This week we have also learned that for Saint Benedict conversatio (fidelity to the monastic way of life) is a lifelong process—one that is never accomplished but must be grown into.
We have seen that faith and the monastic way of life have both internal and external dimensions and are inextricably linked to one another. Indeed, they are almost two sides of the same coin: In order to follow Christ in our daily living, we must have faith; if we have faith, it will show in our manner of life.
Tomorrow we will hear these familiar words from the Prologue to the Rule once again as we welcome Linda, our dear Sister in Christ, into final oblation. We recognize that it takes more than a small measure of faith to make such a far reaching commitment—perhaps especially so since you are committing to a monastic community that in the eyes of the world does not have a lot to offer you. We have no buildings, no snazzy habits, no retirement plan, and only a dozen years or so of history under our belt. Surely your willingness to join such a humble band is a sign of great trust and faith in the Lord!
But here is the promise Saint Benedict offers you, Linda, and all of us: If we practice fidelity, “never swerving from the Lord’s instructions..but faithfully observing his teaching,” then we will not only be eager to fulfill the demands of this way of life, but joy will reach to the core of our being and our hearts will overflow “with the inexpressible delight of love.” May it be so! Thanks be to God!
[1] S. Michaela Hedican, OSB, prioress of Saint Benedict’s Monastery, Saint Joseph, Minnesota
45Therefore we intend to establish a school for the Lord's service. 46In drawing up its regulations, we hope to set down nothing harsh, nothing burdensome. 47The good of all concerned, however, may prompt us to a little strictness in order to amend faults and to safeguard love. 48Do not be daunted immediately by fear and run away from the road that leads to salvation. It is bound to be narrow at the outset. 49But as we progress in this way of life and in faith (conversationis et fidei), we shall run on the path of God's commandments, our hearts overflowing with the inexpressible delight of love. 50Never swerving from his instructions, then, but faithfully observing his teaching in the monastery until death, we shall through patience share in the sufferings of Christ that we may deserve also to share in his kingdom. Amen
In this morning’s conference, S. Michaela[1] reminded us that monastic fidelity is nothing other than “living in God’s fidelity by God’s grace.”
This week we have also learned that for Saint Benedict conversatio (fidelity to the monastic way of life) is a lifelong process—one that is never accomplished but must be grown into.
We have seen that faith and the monastic way of life have both internal and external dimensions and are inextricably linked to one another. Indeed, they are almost two sides of the same coin: In order to follow Christ in our daily living, we must have faith; if we have faith, it will show in our manner of life.
Tomorrow we will hear these familiar words from the Prologue to the Rule once again as we welcome Linda, our dear Sister in Christ, into final oblation. We recognize that it takes more than a small measure of faith to make such a far reaching commitment—perhaps especially so since you are committing to a monastic community that in the eyes of the world does not have a lot to offer you. We have no buildings, no snazzy habits, no retirement plan, and only a dozen years or so of history under our belt. Surely your willingness to join such a humble band is a sign of great trust and faith in the Lord!
But here is the promise Saint Benedict offers you, Linda, and all of us: If we practice fidelity, “never swerving from the Lord’s instructions..but faithfully observing his teaching,” then we will not only be eager to fulfill the demands of this way of life, but joy will reach to the core of our being and our hearts will overflow “with the inexpressible delight of love.” May it be so! Thanks be to God!
[1] S. Michaela Hedican, OSB, prioress of Saint Benedict’s Monastery, Saint Joseph, Minnesota