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Holy Rule for Oct. 10

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  • Br. Jerome Leo
    +PAX For the happy death and eternal rest of the following and for all who mourn them: Adrian, and for his parents and all his family. Lal, who leaves behind
    Message 1 of 57 , Oct 9, 2007
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      For the happy death and eternal rest of the following and for all who mourn them:

      Adrian, and for his parents and all his family.

      Lal, who leaves behind teenaged children who have already lost their mother to death, and for Nadeem and all Lal's family.

      Prayers, please, for the spiritual, physical and mental health of the following, and for all their loved ones and all who treat or care for them:

      Tyler, 4, just diagnosed with leukemia, and for her parents and family, that they return to their Faith.

      Gwen, removal of cancerous bladder, and for her husband, Jack.

      the new Mom we prayed for yesterday, she is home, but on bedrest with severe back pain and headaches, perhaps caused by the drugs she had in delivery. Lord, help us all as You know and will. God's will is best. All is mercy and grace. od is never absent, praise Him! Thanks so much. JL

      February 9, June 10, October 10
      Chapter 7: On Humility

      The twelfth degree of humility
      is that a monk not only have humility in his heart
      but also by his very appearance make it always manifest
      to those who see him.
      That is to say that whether he is at the Work of God,
      in the oratory, in the monastery, in the garden, on the road,
      in the fields or anywhere else,
      and whether sitting, walking or standing,
      he should always have his head bowed
      and his eyes toward the ground.
      Feeling the guilt of his sins at every moment,
      he should consider himself already present at the dread Judgment
      and constantly say in his heart
      what the publican in the Gospel said
      with his eyes fixed on the earth:
      "Lord, I am a sinner and not worthy to lift up my eyes to heaven"
      (Luke 18:13; Matt. 8:8);
      and again with the Prophet:
      "I am bowed down and humbled everywhere" (Ps. 37:7,9; 118:107).

      REFLECTION

      Alcoholics Anonymous jokes about what they call "Two-steppers," that
      is, people who decide to jump right from Step 1, acknowledging their
      problem, to Step 12, carrying the message to others, with nothing in
      between! Wrong! Doesn't work that way...

      Benedictines often see a similar mistake in novices and humility.
      Bingo, they go right to the twelfth degree with nothing to build
      their external humility on but the images of Hollywood. Such
      individuals are usually well-intentioned enough, but one look at
      their demeanor will tell one that there is a lot to learn!

      Second Section of the Reading:

      Having climbed all these steps of humility, therefore,
      the monk will presently come to that perfect love of God
      which casts out fear.
      And all those precepts
      which formerly he had not observed without fear,
      he will now begin to keep by reason of that love,
      without any effort,
      as though naturally and by habit.
      No longer will his motive be the fear of hell,
      but rather the love of Christ,
      good habit
      and delight in the virtues
      which the Lord will deign to show forth by the Holy Spirit
      in His servant now cleansed from vice and sin.

      This crucially important second part is why none of those Hollywood
      roles quite make it AND why the first section is spared from
      Jansenism. (Jansenism, you may recall, was a heresy which held that
      we could NEVER be worthy, NEVER do enough penance and so forth. In
      its sad extremes, it harked to a sort of Pelagian attitude, implying
      that we might be able to do something if we did enough harsh stuff!
      But, of course, even that would never be enough. It was a rather mean
      idea of God.)

      Humility is NOT affected, not presupposing, hence efforts to LOOK
      humble when one is not so will fall woefully short of the mark. No
      Academy Awards for this one! When they call for the envelope, it will
      be empty! Genuine humility is the most unself-conscious thing in the
      world. It produces the external demeanor without any further ado,
      because the person actually (and usually unwittingly!) BECOMES the
      truth they are striving to live. Humility shows up in the face, in
      everything, just as years of bitterness or years of love often do.
      You couldn't hide humility if you wanted to, but you don't need to,
      because the true humility is rarely even noticed and those who are
      less humble tend to discount the really humble as nobodies. In one
      sense, they are quite right! Both would agree on that!

      If one never gets to the joy and love of the end of this passage,
      there will be no reason not to look artificially rather glum over
      sins that one probably doesn't believe at heart are great anyhow.
      This is where some monastics miss the mark. They can stop at the
      perpetual gloom and dread point, without realizing the contemplative
      joy and love beyond that.

      Monasticism is true, but the Gospel is more so. Neither Jansenism nor
      perpetual gloom would play very well with Matthew, Mark, Luke or
      John. That means they wouldn't play well with St. Benedict, either,
      as his second portion surely guarantees. Love and joy and humility
      are an inseparable trio! When fear is cast out, gloom goes right
      along with it!

      Love and prayers,
      Jerome, OSB
      http://www.stmarysmonastery.org
      Petersham, MA



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    • Br. Jerome Leo
      +PAX ******Somehow I skipped Nov. 28 and ran the 30th yesterday, so here s the reading for the 28th to catch up. March 29, July 29, November 28 Chapter 48: On
      Message 57 of 57 , Nov 28, 2010
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        +PAX

        ******Somehow I skipped Nov. 28 and ran the 30th yesterday, so here's the
        reading for the 28th to catch up.

        March 29, July 29, November 28
        Chapter 48: On the Daily Manual Labor

        From the Calends of October until the beginning of Lent,
        let them apply themselves to reading
        up to the end of the second hour.

        At the second hour let Terce be said,
        and then let all labor at the work assigned them until None.
        At the first signal for the Hour of None
        let everyone break off from her work,
        and hold herself ready for the sounding of the second signal.
        After the meal
        let them apply themselves to their reading or to the Psalms.

        On the days of Lent,
        from morning until the end of the third hour
        let them apply themselves to their reading,
        and from then until the end of the tenth hour
        let them do the work assigned them.
        And in these days of Lent
        they shall each receive a book from the library,
        which they shall read straight through from the beginning.
        These books are to be given out at the beginning of Lent.

        But certainly one or two of the seniors should be deputed
        to go about the monastery
        at the hours when the sisters are occupied in reading
        and see that there be no lazy sister
        who spends her time in idleness or gossip
        and does not apply herself to the reading,
        so that she is not only unprofitable to herself
        but also distracts others.
        If such a one be found (which God forbid),
        let her be corrected once and a second time;
        if she does not amend,
        let her undergo the punishment of the Rule
        in such a way that the rest may take warning.

        Moreover, one sister shall not associate with another
        at inappropriate times.

        REFLECTION

        Lectio divina, sacred reading, is the Benedictine form of
        contemplation, more ancient than many later forms, both Carmelite and
        Athonite. Being so ancient, it comes with very few directions. Much
        of its "method" has been developed and handed down by monastics over
        the centuries since St. Benedict.

        Even in that embellished form, it remains a very, very simple and
        efficient means to contemplative prayer. One simply reads Scripture
        or the Fathers (or Mothers!) slowly, reflectively, ruminating (like a
        cow chewing its cud!) on each word and verse. As St. Romuald later
        observed, one waits like a chick for whatever its mother gives it.

        One does not read to get through the book. One reads to see if and
        when the Holy Spirit calls us to higher prayer with a word or phrase
        that strikes the heart. At that point, one should follow one's heart
        and not worry about finishing the page! Cleared for takeoff!

        It is interesting that St. Benedict weaves all these schedules of
        contemplative reading and prayer together with his manual labor
        concerns, without any ado. There's another example of the dignity and
        holiness of work in a Benedictine theology. Our work, too, is prayer.
        It must be.

        We must, somehow, learn to be all prayer. That same
        ruminative mindfulness that colors our lectio must color our labor as
        well. It is a different form of attention, a different form of
        prayer, but it is prayer nonetheless! Just ask any gardener or cook
        with a mystical heart or, for that matter, any toilet cleaner or
        diaper changer of the same ilk!

        The Carmelites prescribe mental prayer, which should, with
        recollection, spread throughout one's day. The hesychasts of Mount
        Athos, Romania and Russia stress the Jesus Prayer, said vocally until
        it becomes automatic in the heart at all times. Both of these are
        more explicit methodologies, but the Benedictine aim is the same:
        prayer without ceasing, prayer in choir and garden and cell, prayer
        at reading and prayer at work. Mindfulness of God at all times is the
        contemplative goal of all these systems.

        This is just my own opinion, but I am inclined to think that the
        Dominican concept of contemplation comes closest to our own, largely
        because of their love of study. Study, for the Dominican, is often
        very similar to lectio in the Benedictine scheme of things. Why?
        Because the Dominican seeks Truth, and Jesus said: "I am the Truth."
        A Dominican could be reading virtually anything and still know that
        every bit
        of real, objective truth garnered from that reading would be yet
        another shard, no matter how small, in the infinite mosaic of the
        face of Christ. That is a mosaic none of us shall ever complete in
        this life, but oh, how much more familiar He shall seem to us when we
        meet Him because of it!

        Maybe I'm just prejudiced, but I think that a Dominican education,
        such as I had, is a wonderful preparation for Benedictine life.

        Love and prayers,
        Jerome, OSB
        http://www.stmarysmonastery.org
        Petersham, MA




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