+PAX Prayers, please, for a special intention for Linda, and for our two Communities at Petersham, on retreat this week. Prayers, too, for Adam, soon to makeMessage 1 of 138 , Nov 30, 2005View Source+PAX
Prayers, please, for a special intention for Linda, and for our two Communities at Petersham, on retreat this week. Prayers, too, for Adam, soon to make his final oblation and for all his community at St. Anselm's, Washington, DC. Lord, help them as You know and will. God's will is best. All is mercy and grace. God is never absent, praise Him! Thanks so much. JL
March 31, July 31, November 30
Chapter 49: On the Observance of Lent
Although the life of a monk
ought to have about it at all times
the character of a Lenten observance,
yet since few have the virtue for that,
we therefore urge that during the actual days of Lent
the brethren keep their lives most pure
and at the same time wash away during these holy days
all the negligences of other times.
And this will be worthily done
if we restrain ourselves from all vices
and give ourselves up to prayer with tears,
to reading, to compunction of heart and to abstinence.
During these days, therefore,
let us increase somewhat the usual burden of our service,
as by private prayers and by abstinence in food and drink.
Thus everyone of his own will may offer God
"with joy of the Holy Spirit" (1 Thess. 1:6)
something above the measure required of him.
From his body, that is
he may withhold some food, drink, sleep, talking and jesting;
and with the joy of spiritual desire
he may look forward to holy Easter.
Let each one, however, suggest to his Abbot
what it is that he wants to offer,
and let it be done with his blessing and approval.
For anything done without the permission of the spiritual father
will be imputed to presumption and vainglory
and will merit no reward.
Therefore let everything be done with the Abbot's approval.
Because we read St. Benedict's 1500 year old Holy Rule with modern
eyes, it often seems harsh. To balance our perspective, we need to
see the radical nature of the Rule when written. Face it, folks, this
was most definitely a gentler Rule for European wannabes who could
never hack it in the Egyptian desert in their wildest dreams. His
introductory paragraph points out his plan of adaptation: "...since
few have the virtue for that..." Our founder was most certainly writing
for the struggling plodders of monasticism and he knew it. Keeping
that uppermost in our minds can be informatively humbling.
The Desert Fathers were not terribly interested in mitigation in most cases.
The early message of the desert was: "Get Lent to the max
or get lost!" They went FAR beyond Lenten and they did it all year,
without a break. Any who couldn't reach that ideal were sent away as
unsuited, not called. If we look carefully at this, perhaps we can
better see that, from the outset, St. Benedict's fatherly heart was
with the underdogs, the also rans, the strays and losers that others
could not be bothered with. He must have felt at some point that
there HAD to be a way for the spiritually challenged to become
monastics. A millennium and a half later, we are still benefiting
from his attempts.
Hence, for us Benedictines, when the Evil One tempts us with his lies
like: "You could never do that! You could never be THAT holy!" our
response must be "Yeah, so what? Your point is...???" We have no clue
of how holy we can be. God alone knows that and God alone will lead
us and show us in ways we are quite unlikely to ever understand.
Whenever the demon of discouragement tells us we are far beneath this
Rule for beginners, we must shrug indifferently and move on, briefly
impressed for once with the Father of Lies' firm grasp on the obvious.
Of *COURSE* we are beneath this Rule, beneath any of the earlier
ones. Duh?!? We're Benedictines. Our Order was founded for people
like us. That should never, ever be a cause to stop trying, to give
up or quit. On the contrary, that fact should be a heartening
confirmation that we are EXACTLY where we belong, in the best
possible remedial education program for slow learners like us, right
where God wants us.
Like a mother to a crying child, devoid of hope, who moans "But I
CAN'T, I just can't!" St. Benedict is softly saying, "Well, honey,
just do what you can and that will be OK." Get the picture? OK!
Now, go out, play nice and do what you can today... Don't be surprised if
you find that God is increasing, sometimes imperceptibly, that "what
you can" little by little to heights of great holiness, which we will
achieve all but unawares and only with His help. Someday, we really
SHALL "run in the way...with hearts enlarged."
Love and prayers,
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+PAX Prayers for Fr. E., discerning a vocation to religious life. Lord, help us all as You know and will. God s will is best. All is mercy and grace. God isMessage 138 of 138 , Apr 10, 2011View Source+PAX
Prayers for Fr. E., discerning a vocation to religious life.
Lord, help us all as You know and will.
God's will is best. All is mercy and grace. God is never absent, praise Him!
Thanks so much. JL
April 11, August 11, December 11
Chapter 58: On the Manner of Receiving Sisters
When anyone is newly come for the reformation of her life,
let her not be granted an easy entrance;
but, as the Apostle says,
"Test the spirits to see whether they are from God."
If the newcomer, therefore, perseveres in her knocking,
and if it is seen after four or five days
that she bears patiently the harsh treatment offered her
and the difficulty of admission,
and that she persists in her petition,
then let entrance be granted her,
and let her stay in the guest house for a few days.
After that let her live in the novitiate,
where the novices study, eat and sleep.
A senior shall be assigned to them who is skilled in winning souls,
to watch over them with the utmost care.
Let her examine whether the novice is truly seeking God,
and whether she is zealous
for the Work of God, for obedience and for trials.
Let the novice be told all the hard and rugged ways
by which the journey to God is made.
If she promises stability and perseverance,
then at the end of two months
let this rule be read through to her,
and let her be addressed thus:
"Here is the law under which you wish to fight.
If you can observe it, enter;
if you cannot, you are free to depart."
If she still stands firm,
let her be taken to the above-mentioned novitiate
and again tested in all patience.
And after the lapse of six months let the Rule be read to her,
that she may know on what she is entering.
And if she still remains firm,
after four months let the same Rule be read to her again.
Then, having deliberated with herself,
if she promises to keep it in its entirety
and to observe everything that is commanded,
let her be received into the community.
But let her understand that,
according to the law of the Rule,
from that day forward she may not leave the monastery
nor withdraw her neck from under the yoke of the Rule
which she was free to refuse or to accept
during that prolonged deliberation.
The most important thing that St. Benedict asks of all of us on
entrance into the monastic way is whether we truly seek God. Whether
Abbot Primate or newest Oblate novice, that is what we are asked by
the Holy Rule. It is a question we shall be asked for the rest of our
lives, and one to which we must strive (and often struggle!) to say yes,
again and again, day after day.
"Quaeremus inventum," said St. Augustine: "Let us seek Him Whom we
have found." In truth a certain "finding" of God is necessary to whet
our appetite, to lead us to seek Him more deeply. Once that happens,
however, we can go on seeking God for the rest of time and eternity
and never get to the end of His infinite love and mercy. Even in
heaven the journey will go on, with us always being creature and Him
always loving Creator. We will never end our quest, but we will love
it, we will never reach the essence of God, but that will never
frustrate us in heaven. It's an adventure we shall love.
If we do not seek God, there is no point whatever in becoming a monastic.
St. Bernard once said something to the effect that, if one is going to go to
hell, one should choose the broad way of the world, where at least there
is comfort of a sort on the way, not the narrow way of the monastery, where
one would go from hard life to hell. I haven't paraphrased him too well, but
I hope it is clear enough. No one should waste time with monastic life if
are not seeking God, seeking to go deeper into Him. To do so would be
After novitiate, our commitment to conversion of manners obliges us to
ever seek, to ever try to improve, to never give up the quest
entirely. A Benedictine who has stopped trying to be better and
stopped seeking God is in deep, maybe even fatal trouble. We always
seek and strive. It is the very stuff of our lives as monastics.
This chapter, by the way, led to the traditional division we now have
of the Holy Rule into dates that will result in it all being read
three times a year. The novices had to hear it three times anyway and
elsewhere St. Benedict had asked that all in community hear
it "frequently." Hence, this system was devised to cover both fronts!
Love and prayers,
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