Holy Rule for Jan. 2
Prayers for the eternal rest of Officer John Mulligan, slain when he responded to a robbery in progress and for his family and friends and all who mourn him. Prayers, too, for the conversion and repentance of his killer.
Prayers for the spiritual, mentaal and physical health of the following, for all their loved ones and all who take care of them:
one in an emerging love relationship, for fidelity and truthfulness and God's will.
a couple under a lot of stress dealing with their son's behavior, that they may find a way to deal with their son (and his behavior) and also urgently with their relationship, which is under quite some strain, due to work stress and long working days.
'B', that an MRI will show cause of right-sided pain, that it may be minor, and if God's wills --that it be treated without surgery
Lord, help us 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
January 2, May 3, September 2
Let us arise, then, at last,
for the Scripture stirs us up, saying,
"Now is the hour for us to rise from sleep" (Rom. 18:11).
Let us open our eyes to the deifying light,
let us hear with attentive ears
the warning which the divine voice cries daily to us,
"Today if you hear His voice,
harden not your hearts" (Ps. 94:8).
"Whoever has ears to hear,
hear what the Spirit says to the churches" (Matt. 11-15; Apoc. 2:7).
And what does He say?
"Come, My children, listen to Me;
I will teach you the fear of the Lord" (Ps. 33:12).
"Run while you have the light of life,
lest the darkness of death overtake you" (John 12:35).
Check out the similarities of this section, at the beginning of the
Holy Rule, and the readings of early Lent, which stress that "now is
the acceptable time." It brings to mind St. Benedict's later chapter
which says that the monastic life ought always to have some semblance
That perpetual Lent chapter is the source of a lot of grumbling about
austerity from one camp and cheering about it from another. Both may
have missed a salient point. Perhaps the greatest element of
perpetual Lent has less to do with austerity- even the monastic fast
did not last all year. What IS perpetually in style is wakefulness
Monastic life withers in either smugness or a rut. What St. Benedict
wants us to do is always to try and stay at that serious moment of
taking inventory that many of us feel at Lent's beginning. We need to
always be checking what needs to be cleaned up and we need to be
prepared, even a bit eager, to start working on it.
This is why a daily examination of conscience is so necessary.
Compline, the traditional liturgical place for such examens, is a
very apt place for same. As we prepare for sleep, which prefigures
death, we prepare also for death, by examining our faults and asking
The Holy Rule, like Lent, is by no means the gateway to an easier
life, but to a holier one. As we actually grow in holiness much of it
will become easier, more natural to us. But until that time, it is a
struggle and, in unconquered areas, it remains something of a
struggle for all of our lives. What's hard about that struggle isn't
fasting or penance, but changing ourselves. Austere practices are
just a means to that end, not ends in themselves.
The whole idea of Lent and the Holy Rule is lasting change for the
better. Lent is a seasonal construct to get us to begin anew, the
Holy Rule says that beginning anew must be a daily thing. Lent is an
attempt to get us to do for forty days what we ought to have been
doing all year. The Holy Rule is a way to do what we ought to do all
year, every day.
Love and prayers,
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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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