Reading for April 8, 2008 (Really short and I apologize)

April 8, August 8, December 8
Chapter 55: On the Clothes and Shoes of the Brethren

For bedding let this suffice:
a mattress, a blanket, a coverlet and a pillow.

The beds, moreover, are to be examined frequently by the Abbot,
to see if any private property be found in them.
If anyone should be found to have something
that he did not receive from the Abbot,
let him undergo the most severe discipline.

And in order that this vice of private ownership
may be cut out by the roots,
the Abbot should provide all the necessary articles:
cowl, tunic, stockings, shoes, belt,
knife, stylus, needle, handkerchief, writing tablets;
that all pretext of need may be taken away.
Yet the Abbot should always keep in mind
the sentence from the Acts of the Apostles
that "distribution was made to each according as anyone had need" (Acts 4:35).
In this manner, therefore,
let the Abbot consider weaknesses of the needy
and not the ill-will of the envious.
But in all his decisions
let him think about the retribution of God.

Some thoughts:

Maybe I am too exhausted to think, but I have nothing to add to this that I didn;t say yesterday. I hope I am not taking the lazy way out. I look forward to what others have to say, especially if they disagree with me.

Reading for April 7, 2008 (Really long and I apologize)

April 7, August 7, December 7
Chapter 55: 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.



Some thoughts:

Ok. I get it. Each monk has exactly what they need, no more, no less with a decent fit. What a concept. What changes would you make to your wardrobe were you to apply what our good father Benedict says here?

I find the timing interesting as the federal government gets ready to send out the economic stimulus checks. So I just had to share this because this is what I thought about as i read today's selection from the B:

Take your "stimulus check" and Give It 4 Good!

Giveit4goodIt's time for an intervention.


Our economy is based on unsustainable overconsumption. And now, we're being sent checks and told the answer is to spend even more.


Meanwhile, more than a billion people live on less than $1 a day. http://www.e4gr.org/mdgs/1.html


It's insanity. And it's time to make a stand. Time to put our treasure where our heart is. Time to choose compassion over consumption.


It's time to

Give It 4 Good. http://www.e4gr.org/giveit4good.html


Episcopalians for Global Reconciliation invites you to become part of a movement for economic sanity and moral accountability. http://www.e4gr.org/giveit4good.html


Join others across the nation and give 100%, 10% or even 0.7% of next month's so-called "economic stimulus" check to an organization of your choice working to acheive the Millennium Development Goals.


Just visit www.giveit4good.org to find out how.


At www.giveit4good.org, you'll also find resources for deciding where to give, advocacy actions, how to spread the word, resources for starting conversations about consumerism in your congregation and family ... and much more.


Once you've taken the pledge, spread the word. Email your friends and family and tell them you have taken this important step. Let the people at the nonprofit you have designated know so they can encourage others to Give It 4 Good. Put a button on your website and a flier in your congregation.


Go to the site. Take the pledge. Then keep checking back to see who has Given it 4 Good, how much has been given and where the money is going to Make Poverty History.



Christ's peace,

The Rev. Mike Kinman

Executive Director

Episcopalians for Global Reconciliation



Giving It 4 Good is as easy as:

1) Take the pledge -- Click here http://tinyurl.com/6fly7e and take the Give It 4 Good pledge (see below) and give 100%, 10%, 0.7% or another % of your choosing of your "economic stimulus check" to an organization working toward the MDGs.


Want more information and ideas on where to give first? Go to www.giveit4good.org.


2) Tell your elected officials - Click here http://www.e4gr.org/giveit4good.html#Advocacy to learn about advocacy actions you can take.

3) Spread the Word

Click here http://www.e4gr.org/giveit4good.html#SpreadTheWord to get resources -- buttons for your website, fliers, bulletin inserts and more -- to spread the word about this movement.


4) Continue the conversation -- Click here http://www.e4gr.org/giveit4good.html#Conversation for resources for prayer and study on the issues of overconsumption and consumerism.

The "Give It 4 Good" Pledge

"Because I take seriously Christ's admonition that 'where your treasure is, there will your heart be also' (Matt. 6:31), and

"Because I believe reaching out in compassion to the extreme poor around the world is more important than propping up an economy based on unsustainable consumption.

"I am donating all or part of my 2008 tax rebate/economic stimulus check (or all or part of the amount I would be receiving if I qualified for a check) to not-for-profit organizations that support the achievement of the Millennium Development Goals.

"Instead of spending it, I am Giving It For Good."

Reading 03/21/08

Today's reading from the Rule of St. Benedict http://www.osb.org/rb/

March 21, July 21, November 20
Chapter 42: That No One Speak After Compline

Monastics ought to be zealous for silence at all times,
but especially during the hours of the night.
For every season, therefore,
whether there be fasting or two meals,
let the program be as follows:

If it be a season when there are two meals,
then as soon as they have risen from supper
they shall all sit together,
and one of them shall read the Conferences
or the Lives of the Fathers
or something else that may edify the hearers;
not the Heptateuch or the Books of Kings, however,
because it will not be expedient for weak minds
to hear those parts of Scripture at that hour;
but they shall be read at other times.

If it be a day of fast,
then having allowed a short interval after Vespers
they shall proceed at once to the reading of the Conferences,
as prescribed above;
four or five pages being read, or as much as time permits,
so that during the delay provided by this reading
all may come together,
including those who may have been occupied
in some work assigned them.

When all, therefore, are gathered together,
let them say Compline;
and when they come out from Compline,
no one shall be allowed to say anything from that time on.
And if anyone should be found evading this rule of silence,
let her undergo severe punishment.
An exception shall be made
if the need of speaking to guests should arise
or if the Abbess should give someone an order.
But even this should be done with the utmost gravity
and the most becoming restraint.


Some Thoughts:

One might be forgiven for thinking this section really ought to be called "What to read in the evenings" as more attention seems to be given to that than silence, as the chapter says. Seems to me, though, the importance of the selection of reading materials is very much linked to what is or is not conducive to silence.

The Hepateuch, the 1st 7 books of the Bible, Genesis through Judges, is fraught, at least for me, with some of the most challenging passages in all of Scripture. Ditto Kings. For that matter, 1st and 2nd Samuel also, which Benedict did not specify.

Perhaps Benedict knew far earlier than most that what we put into our minds just before bedtime will have repercussions on our sleep, our ability to find repose in God and therefore affect us the next day.

I find myself wondering how many people would have fewer nightmares, anxieties, insomnia etc if they did not use the 11PM news as their bedtime story.

Reading 03/19/08

Today's reading from the Rule of St. Benedict http://www.osb.org/rb/

March 19, July 19, November 18
Chapter 40: On the Measure of Drink

"Everyone has her own gift from God,
one in this way and another in that" (1 Cor. 7:7).
It is therefore with some misgiving
that we regulate the measure of others' sustenance.
Nevertheless, keeping in view the needs of the weak,
we believe that a hemina of wine a day is sufficient for each.
But those to whom God gives the strength to abstain
should know that they will receive a special reward.

If the circumstances of the place,
or the work
or the heat of summer
require a greater measure,
the superior shall use her judgment in the matter,
taking care always
that there be no occasion for surfeit or drunkenness.
We read
it is true,
that wine is by no means a drink for monastics;
but since the monastics of our day cannot be persuaded of this
let us at least agree to drink sparingly and not to satiety,
because "wine makes even the wise fall away" (Eccles. 19:2).

But where the circumstances of the place are such
that not even the measure prescribed above can be supplied,
but much less or none at all,
let those who live there bless God and not murmur.
Above all things do we give this admonition,
that they abstain from murmuring.

Some thoughts:

I hardly know where to begin. I've been rather ill for several days now. To be honest, I've been asleep for most of the past 2 1/2 weeks.

I daresay booze was as big a factor in life in Benedict's day as it is now. Was there anything comparable to Mothers Against Drunk Drivers, I wonder, in an attempt to keep people from drunkeningly driving their wagons or chariots? I would read the warnings about drunkeness to mean that it was a problem back then.

Read somewhere that a hemina of wine is about 8 ozs. That seems to me to be rather a lot for anyone to drink on a daily basis. OTOH, we are being told today that a modest portion of any alcohol is actually heart healthy. In fact, there is evidence that light drinkers actually live longer than do those who do not imbibe at all. I think, though, that Benedict's postition ends up being the wisest: if one will drink, do it moderately.

I wonder too what occasioned him to add the bit about where "not even this amount or none at all". But the point is clear: thank God for what we do have and cease to complain about what we do not.

Reading for 03/09/08

March 9, July 9, November 8
Chapter 31: What Kind of Man the Cellarer of the Monastery Should Be

Above all things let him have humility;
and if he has nothing else to give
let him give a good word in answer
for it is written,
"A good word is above the best gift" (Eccles. 18:17).

Let him have under his care
all that the Abbot has assigned to him,
but not presume to deal with what he has forbidden him.

Let him give the brethren their appointed allowance of food
without any arrogance or delay,
that they may not be scandalized,
mindful of the Word of God as to what he deserves
"who shall scandalize one of the little ones" (Matt 18:6).

If the community is a large one,
let helpers be given him,
that by their assistance
he may fulfill with a quiet mind the office committed to him.
The proper times should be observed
in giving the things that have to be given
and asking for the things that have to be asked for,
that no one may be troubled or vexed in the house of God.

Some Thoughts:

Been struggling with strep throat and like any time when I am ill and especially when I have fever for a few days, I can't read very much. And not anything that requires concentration. Like the RB. But I always come home to it. A sure sign of returning health when the text Bible and the RB no longer dance in front of my eyes.

Maybe my wits are still befuddled, but I had to remind myself what a cellarer was. If you do too: http://cistercians.shef.ac.uk/glossary/cellarer.php

Making sure that people are properly nourished is a very important job. As in all of his job descriptions, Benedict lists the first qualification: humility. I wish the second qualification would be on all job descriptions: if you have nothing good to say, then say nothing. How much stress would that relive in the workplace? And apparently, in Benedict's kitchen also.

People get testy when you mess around with 2 things: their wallets and their meals. By making sure meals are attended to properly, good will is maintained in the community. And once again we see the tender care Benedict lavishes on his monks. The cellarer in a demanding and stressful position is to have all the help needed so that he can have a quiet mind, a stress free mind and thus be free to to do his job. The end result: peace and tranquility.

I could think of many American workplaces that would benefit from following Benedict's lead, but I guess that is off topic.

Reading 02/29/08

February 29, June 30, October 30
Chapter 23: On Excommunication for Faults


If a brother is found to be obstinate,
or disobedient, or proud, or murmuring,
or habitually transgressing the Holy Rule in any point
and contemptuous of the orders of his seniors,
the latter shall admonish him secretly a first and a second time,
as Our Lord commands (Matt. 18:15).
If he fails to amend,
let him be given a public rebuke in front of the whole community.
But if even then he does not reform,
let him be placed under excommunication,
provided that he understands the seriousness of that penalty;
if he is perverse, however,
let him undergo corporal punishment.

Some thoughts:

How much trouble would be eliminated in this world if we had the intolerance for the obstinate, disobedient, proud, murmurers etc that St. Benedict had. OTOH, people like I would be continually under discipline for these sorts of behaviors. But maybe that would be a small price to pay if by it we would to get our eyes off of what people do wrong and concentrate on what people do right.

Reading 02/28/08

February 28, June 29, October 29
Chapter 22: How the Sisters Are to Sleep

Let each one sleep in a separate bed.
Let them receive bedding suitable to their manner of life,
according to the Abbess's directions.
If possible let all sleep in one place;
but if the number does not allow this,
let them take their rest by tens or twenties
with the seniors who have charge of them.

A candle shall be kept burning in the room until morning.

Let them sleep clothed and girded with belts or cords --
but not with their knives at their sides,
lest they cut themselves in their sleep --
and thus be always ready to rise without delay
when the signal is given
and hasten to be before one another at the Work of God,
yet with all gravity and decorum.

The younger shall not have beds next to one another,
but among those of the older ones.

When they rise for the Work of God
let them gently encourage one another,
that the drowsy may have no excuse.

Some thoughts:

Any of us who have read in the history of monasticism know that the original monks in the Egyptian desert or in what is now Syria, had individual cells. By Benedict's time, the norm was monastic dormitories. I've read that dormitories were preferred in order to stop the "abuses of private space". One can only wonder what that charming expression means and perhaps, on the whole, it is just better not to go there.

I see some contrasts in this bit: dormitories; candles burning all nights; the younger monastics interspersed with the elder. Then we have attention to comfort and safety: bedding; knives. The point of both concerns is that the monastics be ready for the prayers. The Work of God is the central focus of their day and they must be ever ready to undertake it.

The question has to arise: what is the central focus of our days?

Reading 02/27/08

February 27, June 28, October 28
Chapter 21: On the Deans of the Monastery

If the community is a large one,
let there be chosen out of it
brethren of good repute and holy life,
and let them be appointed deans.
These shall take charge of their deaneries in all things,
observing the commandments of God
and the instructions of their Abbot.

Let men of such character be chosen deans
that the Abbot may with confidence
share his burdens among them.
Let them be chosen not by rank
but according to their worthiness of life
and the wisdom of their doctrine.

If any of these deans should become inflated with pride
and found deserving of censure,
let him be corrected once, and again, and a third time.
If he will not amend,
then let him be deposed
and another be put in his place who is worthy of it.

And we order the same to be done in the case of the Prior.

Some thoughts:

Maybe I said this the last time around, but i find myself comparing this to the way our politicians handle themselves this primary season. Less said on that the better, I daresay.

Benedict lists qualities we all do well to develop: good reputation; holy living; observation of God's commandments; worthiness of life; wisdom of their doctrine. Without the grace of God, companionship of Jesus and the indwelling of the Holy Spirit, we have zero chance to become such people. We have the Bible, the RB and the writings of our fellow Christians to help us.

Today in the Episcopal Church we honor that Caroline Divine, George Herbert.

from The Temple (1633), by George Herbert:


¶ Faith.

LOrd, how couldst thou so much appease
Thy wrath for sinne as, when mans sight was dimme,
And could see little, to regard his ease,
And bring by Faith all things to him?

Hungrie I was, and had no meat:
I did conceit a most delicious feast;
I had it straight, and did as truly eat,
As ever did a welcome guest.

There is a rare outlandish root,
Which when I could not get, I thought it here:
That apprehension cur’d so well my foot,
That I can walk to heav’n well neare.

I owed thousands and much more:
I did beleeve that I did nothing owe,
And liv’d accordingly; my creditor
Beleeves so too, and lets me go.

Faith makes me any thing, or all
That I beleeve is in the sacred storie:
And where sinne placeth me in Adams fall,
Faith sets me higher in his glorie.

If I go lower in the book,
What can be lower then the common manger?
Faith puts me there with him, who sweetly took
Our flesh and frailtie, death and danger.

If blisse had lein in art or strength,
None but the wise or strong had gained it:
Where now by Faith all arms are of a length;
One size doth all conditions fit.

A peasant may beleeve as much
As a great Clerk, and reach the highest stature.
Thus dost thou make proud knowledge bend & crouch,
While grace fills up uneven nature.

When creatures had no reall light
Inherent in them, thou didst make the sunne
Impute a lustre, and allow them bright;
And in this shew, what Christ hath done.

That which before was darkned clean
With bushie groves, pricking the lookers eie,
Vanisht away, when Faith did change the scene:
And then appear’d a glorious skie.

What though my bodie runne to dust?
Faith cleaves unto it, counting evr’y grain
With an exact and most particular trust,
Reserving all for flesh again.

Note on Stanzas 2-4: The poem's interpretation is easier if you consider the spiritual meaning. The concrete version, as the poem "Faith" explains it, is more difficult to believe. See, of course, Matthew 17:20,21. 20And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. 21Howbeit this kind goeth not out but by prayer and fasting. -- The King James Version, (Cambridge: Cambridge) 1769.



I prefer the 17th century version but for those who don;t share this eccentricity, here is a modern version:



Faith

Lord, how could you so much appease

Your wrath for sin as, when man's sight was dim,

And could see little, to regard his ease,

And bring by Faith all things to him?



Hungry I was, and had no meat:

I did conceit a most delicious feast;

I had it straight, and did as truly eat,

As ever did a welcome guest.



There is rare outlandish root,

Which when I could not get, I thought it here:

That apprehension cur'd so well my foot,

That I can walk to heav'n well near.



I owed thousands and much more:

I did believe that I did nothing owe,

And liv'd accordingly; my creditor

Believes so too, and lets me go.



Faith makes me any thing, or all

That I believe is in the sacred story:

And where sin places me in Adam's fall,

Faith sets me higher in his glory.



If I go lower in the book,

What can be lower than the common manger?

Faith puts me there with him, who sweetly took

Our flesh and frailty, death and danger.



If bliss had lien in art or strength,

None but the wise or strong had gained it:

Where now by Faith all arms are of a length;

One size does all conditions fit.



A peasant may believe as much

As a great Clerk, and reach the highest stature.

Thus do you make proud knowledge bend & crouch,

While grace fills up uneven nature.



When creatures had no real light

Inherent in them, you did make the sun

Impute a luster, and allow them bright;

And in this show, what Christ has done.



That which before was darkened clean

With bushy groves, pricking the looker's eye,

Vanished away, when Faith did change the scene:

And then appeared a glorious sky.



What though my body run to dust?

Faith cleaves unto it, counting ev'ry grain

With an exact and most particular trust,

Reserving all for flesh again.

Reading 02/22/08

Today's reading from the Rule of St. Benedict http://www.osb.org/rb/

February 26, June 27, October 27
Chapter 20: On Reverence in Prayer

When we wish to suggest our wants to persons of high station,
we do not presume to do so
except with humility and reverence.
How much the more, then,
are complete humility and pure devotion necessary
in supplication of the Lord who is God of the universe!
And let us be assured
that it is not in saying a great deal that we shall be heard (Matt 6:7),
but in purity of heart and in tears of compunction.
Our prayer, therefore, ought to be short and pure,
unless it happens to be prolonged
by an inspiration of divine grace.
In community, however, let prayer be very short,
and when the Superior gives the signal let all rise together.

Some thoughts:

Reverence is an odd word for us today, I think. How many times have we heard someone make fun of someone else's reverence? I suspect that for those who do this, do it because they are embarrassed. Perhaps they feel guilty that they themselves do not show reverence. Who knows?

Perhaps the idea of "persons of high station" is one that is foreign to some of us. I know it is to me. What comparisons might we have for our society today?

Reading 02/25/08

Today's reading from the Rule of St. Benedict http://www.osb.org/rb/

February 25, June 26, October 26
Chapter 19: On the Manner of Saying the Divine Office

We believe that the divine presence is everywhere
and that "the eyes of the Lord
are looking on the good and the evil in every place" (Prov. 15:3).
But we should believe this especially without any doubt
when we are assisting at the Work of God.
To that end let us be mindful always of the Prophet's words,
"Serve the Lord in fear" (Ps. 2:11)
and again "Sing praises wisely" (Ps. 46:8)
and "In the sight of the Angels I will sing praise to You" (Ps. 137:1).
Let us therefore consider how we ought to conduct ourselves
in sight of the Godhead and of His Angels,
and let us take part in the psalmody in such a way
that our mind may be in harmony with our voice.
++++++++++

Some Thoughts:

I have to ask myself... do I really live as if I believe the divine presences is everywhere and the eyes of the Lord are gazing at me? You wouldn't know it from the comments I make to other drivers on the freeway. mercifully, they can't hear my unloving and unlovable comments.

Benedict says we should be especially aware of this during the "work of God" which we know is praying the daily office.

Benedict invited us to "take part in the psalmody in such a way that our mind may be in harmony with our voice." Paul tells us to be transformed by the renewal of our minds.

Yes, please.

Reading 02/23/08

February 23, June 24, October 24
Chapter 18: In What Order the Psalms Are to Be Said

Vespers are to be sung with four Psalms every day.
These shall begin with Psalm 109 and go on to Psalm 147,
omitting those which are set apart for other Hours;
that is to say that
with the exception of Psalms 117 to 127 and Psalms 133 and 142,
all the rest of these are to be said at Vespers.
And since there are three Psalms too few,
let the longer ones of the above number be divided,
namely Psalms 138, 143 and 144.
But let Psalm 116 because of its brevity be joined to Psalm 115.

The order of the Vesper Psalms being thus settled,
let the rest of the Hour --
lesson, responsory, hymn, verse and canticle --
be carried out as we prescribed above.

At Compline the same Psalms are to be repeated every day,
namely Psalms 4, 90 and 133.

Some thoughts:

I wrote yesterday what praying the Psalms means to me. What does it mean to you?

Reading 02/22/08

February 22, June 23, October 23
Chapter 18: In What Order the Psalms Are to Be Said

At Terce, Sext and None on Monday
let the nine remaining sections of Psalm 118 be said,
three at each of these Hours.

Psalm 118 having been completed, therefore,
on two days, Sunday and Monday,
let the nine Psalms from Psalm 119 to Psalm 127
be said at Terce, Sext and None,
three at each Hour,
beginning with Tuesday.
And let these same Psalms be repeated every day until Sunday
at the same Hours,
while the arrangement of hymns, lessons and verses
is kept the same on all days;
and thus Prime on Sunday will always begin with Psalm 118.

Some thoughts

I find myself wondering... did Jesus and His disciples pray the Psalms? When Jesus went alone to a quiet place to rest Himself and pray, did He pray the Psalms?

God's people have been praying the Psalms for millennia. These words, these thoughts, in different languages but these words, these thoughts. Psalms are both God's word to us and our words to God.

I feel a humility that I am daily encouraged to pray the same words the same thoughts, that I join in the throng lifting praise, thanksgiving, curses and imprecations. Isn't it extraordinary that we are deemed worthy?

Reading 02/18/08

February 18, June 19, October 19
Chapter 15: At What Times "Alleluia" Is to Be Said

From holy Easter until Pentecost without interruption
let "Alleluia" be said
both in the Psalms and in the responsories.
From Pentecost to the beginning of Lent
let it be said every night
with the last six Psalms of the Night Office only.
On every Sunday, however, outside of Lent,
the canticles, the Morning Office, Prime, Terce, Sext and None
shall be said with "Alleluia,"
but Vespers with antiphons.

The responsories are never to be said with "Alleluia"
except from Easter to Pentecost.

Some thoughts

Maybe I said this the last time we read this bit but, honestly, can we say "Alleluia" too often? Granted, Benedict is taking about its use in liturgical prayer.

The Hebrew word "Halleluya" as an expression of praise to God was preserved, untranslated, by the early Christians as a superlative expression of thanksgiving, joy, and triumph.

Do we give thanks to God often enough? Do we express back to Him the joy he has given us as His beloved sons and daughters upon whom His favor rests? Do we shout in triumph often enough that despite the slings and arrows of outrageous fortune which all too often come our way, we know He is with us through it all, sharing everything we share? Do we embrace that golden moment when we discover that our deepest sorrow can be transfigured into joy because we find His face looking back up at us from the bottom of the abyss?

Reading 02/17/08

February 17, June 18, October 18
Chapter 14: How the Night Office Is to Be Said on the Feasts of the Saints

On the feasts of Saints and on all festivals
let the Office be performed
as we have prescribed for Sundays,
except that the Psalms, the antiphons and the lessons
belonging to that particular day are to be said.
Their number, however, shall remain as we have specified above.

Some thoughts

It may seem to some that there is too much picayune detail to all these instructions about how to say this or that office on this or that day. It may seem to some that this is an outmoded, archaic approach that we no longer need in the 21st century. To any who would think this, I'd say, hold on a minute. Are you perhaps confusing the letter of the passage with the spirit?

What do we think is going on in these passages on the offices? If we look at them as a bunch of hard and fast rules, we will be mistaken, I think.

One thing I notice is that Benedict is attuned to the rhythms and currents of not only the Church year, but also of the natural year. Of creation. I daresay we already know about how the Church year is structured to take us into the life of Jesus but aside from changing our attire to suit the weather, most of us are pretty well insulated from the rhythms and currents of nature. What with our electricity, central heating, office buildings with windows that won't open.

Benedict's monks lived more closely attuned to God's creation than do we. I suspect they felt more a part of it and it more a part of them than we do. I suspect that they did not take if for granted the way we do.

Reading 02/16/08

February 16, June 17, October 17
Chapter 13: How the Morning Office Is to Be Said on Weekdays

The Morning and Evening Offices
should never be allowed to pass
without the Superior saying the Lord's Prayer
in its place at the end
so that all may hear it,
on account of the thorns of scandal which are apt to spring up.
Thus those who hear it,
being warned by the covenant which they make in that prayer
when they say, "Forgive us as we forgive,"
may cleanse themselves of faults against that covenant.

But at the other Offices
let the last part only of that prayer be said aloud,
so that all may answer, "But deliver us from evil.

Some thoughts

I read some where which I cannot now remember that the Lord's Prayer is the essential prayer of those seeking God. Which I suppose is among the reasons it has been a part of every single worship service i can ever remember attending.

Benedict seems to see a communal purpose: "on account of the thorns of scandal" which are apt to spring up. So could we then say the Prayer is the remedy for the thorns of scandal?
Surely when pray to to God to be forgiven as we forgive, aren't we also praying to be forgiven as we forgive by those among who we say this prayer?

Benedict goes so far as to call it a "covenant" which when heard is meant to elicit action in the form of repentance and restitution. Can we say, then, that the Lord's Prayer as well as having a vertical dimension between the believer and the Lord also has a horizontal dimension about how we are to be with each other?

Reading 02/13/08

February 13, June 14, October 14
Chapter 11: How the Night Office Is to Be Said on Sundays

On Sunday
the hour of rising for the Night Office should be earlier.
In that Office let the measure already prescribed be kept,
namely the singing of six Psalms and a verse.
Then let all be seated on the benches in their proper order
while the lessons and their responsories are read from the book,
as we said above.
These shall be four in number,
with the chanter saying the "Glory be to the Father"
in the fourth responsory only,
and all rising reverently as soon as he begins it.

After these lessons
let six more Psalms with antiphons follow in order, as before,
and a verse;
and then let four more lessons be read with their responsories
in the same way as the former.

After these let there be three canticles
from the book of the Prophets,
as the Abbot shall appoint,
and let these canticles be chanted with "Alleluia."
Then when the verse has been said
and the Abbot has given the blessing,
let four more lessons be read,
from the New Testament,
in the manner prescribed above.

After the fourth responsory
let the Abbot begin the hymn "We praise You, O God."
When this is finished
the Abbot shall read the lesson from the book of the Gospels,
while all stand in reverence and awe.
At the end let all answer "Amen,"
and let the Abbot proceed at once
to the hymn "To You be praise."
After the blessing has been given,
let them begin the Morning Office.

This order for the Night Office on Sunday
shall be observed the year around,
both summer and winter;
unless it should happen (which God forbid)
that the brethren be late in rising,
in which case the lessons or the responsories
will have to be shortened somewhat.
Let every precaution be taken, however,
against such an occurrence;
but if it does happen,
then the one through whose neglect it has come about
should make due satisfaction to God in the oratory.

Some thoughts:

Maybe we need to reclaim Sundays? I used to look forward to quiet Sundays. Nothing was open. Sure there was inconvenience and we had to oh my goodness plan ahead! Nowadays, people think nothing of cutting church to watch football.

Reading 02/12/08

February 12, June 13, October 13
Chapter 10: How the Night Office Is to Be Said in Summer Time

From Easter until the Calends of November
let the same number of Psalms be kept as prescribed above;
but no lessons are to be read from the book,
on account of the shortness of the nights.
Instead of those three lessons
let one lesson from the Old Testament be said by heart
and followed by a short responsory.
But all the rest should be done as has been said;
that is to say that never fewer than twelve Psalms
should be said at the Night Office,
not counting Psalm 3 and Psalm 94.

Some thoughts

I am reminded of something I read once upon a time, perhaps in Jean Le Clerq's Love of Learning and the Desire for God, of the congruency in the RB with nature. What I read said, in effect, that a day was divided into 2 main periods: sunrise to sunset and then sunset to sun rise. Each of these 2 periods was divided into 12 segments or hours. At this time, hours were not standardized as they are today so an hour when the nights are short would be shorter than an hour when the nights were longer. With that in mind, we see that Benedict adjusts the Night Office, cooperating with nature, rather than impose his demands upon it.

Most of us, I think it is safe to say, impose our demands upon nature. If we are too cold, we turn on the heat, too hot and we turn on the A/C, too dark and we turn on the lights. Now I am as much of a product of my times as anyone else and I say praise God and thank Him for central heating, A/C and electricity. Woo hoo!

Benedict did not allow the shorter nights to interfere with praying of Offices, he adapted the Offices so that they would be managable. The Offices were still prayed. Can the same be said of us?

Reading 02/08/08

February 8, June 9, October 9
Chapter 7: On Humility

The eleventh degree of humility
is that when a monk speaks
he do so gently and without laughter,
humbly and seriously,
in few and sensible words,
and that he be not noisy in his speech.
It is written,
"A wise man is known by the fewness of his words"(Sextus, Enchidirion, 134 or 145).

Some thoughts

Do you talk to much? Do you interrupt others? Do you wish to be a fount of all human knowledge?

I often do. I've got to learn to keep my big mouth shut.

Reading for 02/07/08

Chapter 7: On Humility

The tenth degree of humility
is that he be not ready and quick to laugh,
for it is written,
"The fool lifts up his voice in laughter" (Eccles. 21:23).

Some thoughts:

So I am sitting here trying to think of something I haven't already thought about this particular passage and I'm stumped.

Certainly we laugh too easily and too often at the wrong things, but joyous laughter that springs from the heady enjoyment of a beautiful day or the recollection at how much God loves us, that i think is very compatible with the RB.

What do you think? Have I missed the boat?

Reading for Feb 4, 2008

February 4, June 5, October 5
Chapter 7: On Humility

The seventh degree of humility
is that he consider himself lower and of less account
than anyone else,
and this not only in verbal protestation
but also with the most heartfelt inner conviction,
humbling himself and saying with the Prophet,
"But I am a worm and no man,
the scorn of men and the outcast of the people" (Ps. 21:7).
"After being exalted, I have been humbled
and covered with confusion" (Pa. 87:16).
And again,
"It is good for me that You have humbled me,
that I may learn Your commandments" (Ps. 118:71).


Some Thoughts:

What I've mainly been thinking about is how I have been coasting on this list. I used the internet and find profound somethings and offer them to you in place of what I've promised: my own engagement with the RB.

Of course, in the past few days or coupla weeks, none of us are offering to each other our own engagement with the Rule. I wonder if the reason for that is the sentiments expressed in the first bit of today's reading. It is very good if we have internalized what Benedict has written here.

I wonder though, can we take this too far? By not speaking up on this list, say, might we fail to speak what the Holy Spirit might lead us to? If we believe the RB is the path She has called us to, then surely we need to engage with the Rule?

When I was in first grade, Sister Padua told our class that if one of us had a question or something to contribute, then we could be positive that someone one else in the class did too. I figured she should know because she was a nun. Of course, now that I am one myself, I question if we nuns deserve the authority we are sometimes imbued with but i digress.

Toward the end of the Rule we come to that famous passage where St. Benedict tells us that every day we start over. I've said this before, I'll say many times again. I take enormous comfort from this idea that every day we start over. I cannot tell you what enormous comfort. For one thing it supports the idea what we are all beginners to the Benedictine way, no matter how long by God's grace we've followed it.

The Little Flower wrote of her version of the ladder to Heaven which i find ever so m juch more appealing than St John Climicus' version. She writes that the goal of the spiritual life is not how far up the ladder we get, but that every day we strive to get our foot on the first rung.

In true humility, surely we admit we are faulty, sinning in thought, word and dceed. let us encourage one another.

What ideas have come to you in reading Ch 7 on Humility? Maybe someone among us will have never thought it before? Maybe you will say some thing we have been striving to hear but you say it in just the way one of us might grasp.