Can It Be?
April 5, 2010
We celebrated Easter Sunday yesterday. The churches were full. Unusually full. Many have done their duty nodding their allegiance by their twice a year obligatory attendance at church. How large a percentage of “Christians” is this worldwide is hard to estimate. Vestiges of Christ remain among many in Western “Christianized” societies. Now life can go back to its usual drabness in the midst of a chaotic dog-eat-dog world.
Knowing Christ is life. Life that is stamped eternal, in kind and content. Life that saves from drab existence. “Salvation is life,” says Dallas Willard. A life that God infuses in us by various instrumentalities the chief of which is the Holy Spirit of God. Eugene Peterson calls this life Practicing Resurrection.
Those who practice resurrection life have God’s life: self-initiating, self-directing, and self-sustaining. They don’t have this life from within. It comes from without, from God. But when life comes to humans from God (Regeneration, or Salvation as life) is takes on the characteristics of God-life. This God-life is the activity of God penetrating “the darkened world of the human soul and begins to act in it and around it” (from Spiritual Formation as a Natural Part of Salvation, quoted from D. Willard in Life in the Spirit: Spiritual Formation in Theological PErspective, ed. Jeffrey P. Greenman and George Kalantzis, IVP Academic). This life invasion is the stuff of poetry, and song. Charles Wesley wrote of it (Willard quotes this stanza from Can It Be That I Should Gain) to describe this salvific living:
“Long my imprisoned spirit lay fast bound in sin an nature’s night; thine eye diffused a quick’ning ray, I woke, the dungeon flamed with light; My chains fell off, my heart was free; I rose, went forth and followed Thee.”
Now that the resurrection celebration has taken its rightful place on the calendar, and the crowds have finished their Hosannas, I pray that resurrection life will take its rightful place every minute of our existence, who remain as church people. Let’s arise with Him, go forth, and follow Him, demonstrating that by loving God and loving others we are truly practicing resurrection.
Praying Colossians 7
July 8, 2009
Today, we have before us to form a prayer from Colossians 1:15-16.
1:15 He is the image of the invisible God, the firstborn over all creation,
1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers – all things were created through him and for him.
Prayer: Jesus, you are the image of our Father whom we have never seen and whom only in you do we see. How much like him you are! How much like you he is! How much love flows between you! You have experienced our Father’s suffering at the hand of his creation in the same way as earthly fathers suffer when their children go astray. Except, in your case, Jesus, you were always the apple of our Father’s eye. You have never fallen short of his glory. You have never been at enmity with Him. You have always done his will. We haven’t. What we mortals love so much about you is your obedience to death because of your deep love to our Father.
There are ways you are like the Father that we cannot imagine unless we live to imitate you. But you have revealed enough of our Father that we could see what we need to see. When our Father spun the world into existence, you designed it together. You put your beauty in it. You stamped it with your design. How wonderful it is. You colabored with our Father. You breathed life into dry ground, into dead bones, into shriveled lives. Grant that I may see all you have done and all that has your signature on it and marvel that you, creator of all, died for all. Amen. Christ, have mercy.
Praying Colossians 6
July 2, 2009
Praying Colossians 1:13-14
Affirming (what we know from Scripture) the identity we know God to be is a form of prayer. Repeating to a person (face-to-face) their qualities as as person is affirming, edifying, pleasing, and honoring. Although Paul speaks of the person of Christ in the third person, changing his compliments of Christ to a direct address to Christ makes it a prayer of adoration or praise. “O how I love him, how I adore him” becomes “you are the one I love, you are the one I adore…” Here are Paul’s words from the ESV.
1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 1:14 in whom we have redemption, the forgiveness of sins.
Jesus, your powerful light-life is able to overcome any darkness-life in me and your church. Our hope is in you for a daily exchange of kingdoms. We give you our darkness; we receive your light. Day by day, minute by minute, your presence is a light unto our feet, the sun of life unto our path. Thank you for this exchange, the best deal we have ever had. Jesus we also love what our Father did in you and what you did in him to bring us back to you from that kingdom of evil. We are not alone. We are billions strong. We couldn’t have made it back on our own, that’s for sure. You lived in that kingdom, you suffered in that kingdom, you remained devoted to God, our Father, then you died in that kingdom. Now my sins are forgiven, separated from me, beyond your sight, hidden deep in the cross of your death and life. How vast is that life of yours to absorb all sin! You deserve all the praise. Amen. Lord, have mercy.
CDP 2
May 8, 2009
Celtic Daily Prayer has been our chosen way at Missional Order to order our days. We have chosen to order our days around four spiritual pauses to focus our hearts, souls, and minds on the only Ground of our being: father, Son, and Holy Spirit. This is a valuable way to help us be intentional about growing in grace. Experience tells us that without intention it is impossible to accomplish the vision of Christ likeness we so desire as those intent on doing life with God. A garden untended grows wild. A life untended grows stale.
Today’s readings from CDP are all about intention. Here they are:
Psalm 42:11 Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Saviour and my God.
A conversation with ourselves is an essential way of attending to our inner thoughts, feelings, and attitudes. Whatever that conversation yields is placed in hope into the hands of God. By default, O Lord, make me to always hope in you.
Jeremiah 21:8 Furthermore, tell the people, This is what the LORD says: See, I am setting before you the way of life and the way of death.
We come to forks in the road daily, hourly, even more often. Choosing the way of life must be a deliberate action. The inner voice always cries out for the right choice unless the cares of this world have choked it out. Our baser parts heed the wrong voice for a wrong choice leading to interrupted relationality with the Lord. A moment of decision sets the course of a day, even a life. You bid me, my Lord, to tell the people. So I tell, first my soul, then the soul of others: Mind the little decisions.
2 Corinthians 11:3–4 But I am afraid that just as Eve was deceived by the serpent’s cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ. 4 For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the one you received, or a different gospel from the one you accepted, you put up with it easily enough.
Deception is constant. It is as constant as our wills are determined on devotion to Christ. The cosmic forces that seek to thwart our attention away from God, Jesus, and the gospel are not only real but also disguised. It takes the wisdom of Solomon and the patience of Job to be discerning. Lord Jesus Christ make me discerning of anything that would come between us and merciless in eliminating it from my life.
[May] I find Thee enthroned in my heart,
my Lord Jesus.
It is enough.
I know that Thou art throned
in heaven.
[May} My heart and heaven are [be] one.
Alistair Maclean
Praying Colossians 2
May 6, 2009
1:3 We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
1:4 since we heard about your faith in Christ Jesus and the love that you have for all the saints.
Prayer: Lord, I give thanks to you in my prayers this morning for the faith of brothers and sisters in Christ. I only know a few of them. Most live in countries I will never visit. I know not their names. I know not their struggles. Many may be barely holding on to their faith. Many are strong even in the midst of persecution. I do know their faith. Let this knowledge suffice for now. I am united to them and they are to me in you. I rest me in this thought.
I also thank you, Lord, that I hear of the love many of my brothers and sisters have for you and for their neighbors. I thank you that daily I have those who love me and those I love close at hand. Without this love, this world would be unbearable to us. With the love you shed abroad in their and my heart, we can overcome this world. May this attitude of thanksgiving for the saints always trump any negative thoughts I have. Amen. Christ, have mercy.
Confession 5
May 4, 2009
I did a quick search on “I confess” on the NEXTBIBLE website http://net.bible.org/bible.php and discovered these verses:
John 1:20 He confessed – he did not deny but confessed – “I am not the Christ!”
Mat 3:6 and he was baptizing them 1 in the Jordan River as they confessed their sins.
Psa 38:18 Yes, 1 I confess my wrongdoing, and I am concerned about my sins.
Lev 5:5 when an individual becomes guilty with regard to one of these things he must confess how he has sinned,
Neh 9:2 Those truly of Israelite descent separated from all the foreigners, standing and confessing their sins and the iniquities of their ancestors.
Act 19:18 Many of those who had believed came forward, confessing and making their deeds known.
Rom 10:10 For with the heart one believes and thus has righteousness and with the mouth one confesses and thus has salvation.
Phi 2:11 and every tongue confess that Jesus Christ is Lord to the glory of God the Father.
What I have noticed about these verses and confession in Scripture is that more often than not is that confession is specific. When the confession is a proclamation of the truth (Jesus is the Christ, or John saying I am not the Christ), or is an admission of sin (make their deeds known), it is specific, or named.
It is good for us and we are encouraged to be specific when we confess our sins to others, and to God, to know exactly what our sin is. Naming our sins is good for us and demonstrates our willingness to take ownership of them.
What is your habit in confessing your sins?
When I’m tired I seem to be more general. Because confession demands alertness of spirit, perhaps we should do it when we are most alert. Some are more alert in the morning while others at other times of the day.
Rule of Benedict 28
May 4, 2009
The Rule of Benedict has been translated umpteen times. The translation that I’m using is by Fr. Luke Dysinger, OSB (a Catholic acronym designating the Order of Saint Benedict). For ease of use translators divide the Rule into chapters and verses.
At Missional Order we are committed to learning from all those who followed Christ faithfully before us and are now following him into the life that is truly life in Christ Jesus. Benedict, I believe, is a good teacher of the Way of Christ. The Rule that he left his fellow followers of Christ has stood the test of time as an eminently practical guide.
Chapter 4:29-33
Do not render evil for evil (1 Thess 5:15, 1 Pet 3:9). Do no wrong to anyone; rather, bear patiently the wrong done to yourself. Love you enemies (Matt 5:44; Luke 6:27). o not render cursing for cursing, but rather blessing. bear persecution for justice’s sake (Matt 5:10).
Comment: The New Testament makes it clear that loving those who love us is no great accomplishment. Love of those who don’t is. Loving of those who wish to hurt us is. Loving our enemies is a mandate, not a choice. The reason the New Testament harps on this is because we don’t come by it naturally. We must cultivate it through hours, days, and years (yes years) of intentional formation of our character (heart, soul, mind, social interactions, and body). Benedict discerned this reality from reading the scripture and his way of the spiritually formative life promotes the love of the enemy as a natural way of life, as a first response force in our lives.
Lectio: Do no wrong, bear the wrongs done to you patiently. I get you Jesus. You did it well. You showed me the way. You proved it can be done. I’ve gotten glimpses of it, it’s been rumored possible.
Prayer: Jesus, make me like you able to respond in love when hurt is hurled at me. Make me compassionate, when hate is aimed at me. Make me suffer quietly when it is easier to respond in kind to the sufferings others inflict on me. Amen. Jesus, have mercy.
Your turn: add your prayer to mine if you dare to be vulnerable.
Rule of Benedict 27
April 26, 2009
I have been going through the Rule of Benedict off and on (mostly on) over the last couple of months. I resume today with verses 22-28 of Chapter 4. A good commentary on the rule of Benedict is Preferring Christ by Norvene Vest.
Chapter Four of the Rule begins with the love of Christ. But love of Christ is accompanied always by obedience to Christ. The rest of chapter 4 are points of obedience. Review the previous posts for more information.
Verses 22-28:
Not to gratify anger: not to harbor a desire for revenge, not to foster guile in your heart, not to make a feigned peace, not to forsake charity. Not to swear, lest perchance you perjure yourself; to utter truth your heart and your mouth
Comments: Two reactions to anger: Negative and positive. On the negative side is to refrain from certain actions bad and good; on the positive side to only speak truth. Anger is a puzzle for many. Paul says “be angry and sin not” seemingly being OK with anger which does not lead to sin. In Colossians, the same Paul says to put away anger or to kill it (3:1-7). Jesus prohibits any expression in anger in Matthew 5.
In psychology, we are asked to manage our anger by acknowledging we are angry and that anger is a secondary emotion, which stems from hurt, fear, false expectations, or illusion of control. Normalize anger (everyone gets angry), set goals for people in relationships with you that are realistic, and respond instead of react by making yourself some room to think and confuse the stimulus and the cause of anger (which resides within). Psychology may also encourage the expression of anger as appropriately as possible. is that enough? All of these are good things. They help in a pinch. But is there no rescue plan from anger?
What’s the Christian to do? What do you do with your anger?
Prayer: Lord, I cannot prevent the emotion of anger from being in me. I cannot eradicate it. Help me to put it to good use from the betterment of others and myself. Help me to respond without anger as a first response to when I am wronged. Christ, have mercy. Amen.
Rule of Benedict 26
April 13, 2009
Today, I continue my reflections on the Rule of St Benedict from Chapter 4:20-21. These two verses pack a huge one two punch to the heart.
To keep aloof from worldly actions; to prefer nothing to the love of Christ.
Reflection: Well, the whole Christian worldview and basis for actions is in these fourteen words. Keeping aloof from worldly actions is general and would be made more specific in the rest of the chapter. But it is also answered by the preferring nothing to the love of Christ. This too is general in nature and will be specified in the rest of the chapter.
My question here is: What worldly actions would you consider to keep aloof from? Are there boundaries that must separate Christians from the world? Is crossing boundaries helpful to anyone, churched or unchurched?
Lectio: Lord, I do indeed hear that I nurse worldly actions such as anger. Thank you for the reminder that anger is to be put away or put to death for me (Colossians 3) as a debutant lover of God.
Prayer: Lord, indeed mercy me and grace me with abilities to kill anger again and again. Amen.
Rule of Benedict 25
April 5, 2009
Chapter 4:10-19.
To deny yourself, in order to follow Christ (Matt 16:24; Luke 9:23). To chastise the body (1 Cor 9:27): not to seek after delicate living; to love fasting. To relive the poor; to clothe the naked, to visit the sick (Matt 25:36), to bury the dead. To help in affliction; to console the sorrowing.
Comments: Benedict saw that at the heart of life with Christ is Christ himself. When we know this and know Christ himself, nothing remains as is. The breaks of life as we know it come to a screeching halt; a great reversal is activated. The first? Last! lose it? Gain it! Dying? To be with Christ! Poor? Inherit the kingdom!
For Benedict this is intentional. It is realized and actuated by “habits of love”: Prayer, fasting, almsgiving. Norvene Vest says: prayer, because that is how we come truly to know and be nourished by Christ. Fasting and other such bodily disciplines to train our bodies as servants and fellow workers, rather than as instruments so delicate as to lack the capacity to serve wholly. Almsgiving and service to the sick or afflicted in order to discipline our spirits toward generosity and habitual self-giving”. This great Jewish Triad was important for Jesus and the way he did life day in and day out. Following him implies it is also important for us.
Lectio: Daily little acts of submission and obedience are better than heroic or extreme behaviors periodically.
Prayer: May this reality of Christ’s life so invade every nook and cranny of my bodily existence. Amen. Christ, have mercy.
Are you convinced that following Christ or living a Christ-centered life demands by necessity a life of denial?
Rule of Benedict 24
March 30, 2009
I have now journaled 24 times about the Rule of Benedict. With the exception of one or two things regarding the relationship between the Abbot and the members of the Monastery, I have found the Rule that the Benedictines follow very applicable in any context where followers of Christ relate.
Today, I continue with Chapter 4:2-9. Notice how so much of the Rule is simply quoted principles from Scripture. Chapter four is about the instruments of good works.
The first was to love God.
Then, to love your neighbor as yourself. You are not to kill, not to commit adultery, not to steal, not to covet (Rom 13:9). You are not to bear false witness (Matt 19:18; Mark 10:19; Luke 18:20). You must honor all (1 Pet 2:17). You must not do to another what you would not have done to yourself (Matt 7:12; Luke 6:31).
Comment: Honoring is not easy to do. It means to show respect, to treat with dignity. It means especially to esteem the worth of a person based not on what they contribute to me, but who they are as human being created in the imago dei, that is to esteem them not less than myself. More, to esteem them more than myself (as another biblical commandment has it). Separating the attribution of worth to me, and to God, is the hard work of honoring. It has to do with the basic ways we relate to God and to others in love. We love because he first loved us. We honor, because He honors everyone made in His own image. The dignity of humanity is inherent in each person, even the ones on death row, or in dire straits, even those who are taking advantage of us economically.
Lectio: Letting the text read my soul: Do I honor all? Whom in my circle of relationships do I not honor?
Prayer: Help me be aware today how I relate to everyone around me. More than awareness, help me attribute the right worth (the imago dei worth) to everyone I interact with. Amen. Lord, have mercy.
Rule of Benedict 23
March 23, 2009
Chapter 4 of the Rule of Benedict is entitled The Instruments of Good Works.
Verse 1:
In the first place to love the Lord God with all your heart, all your soul, and all your strength (Ex 20:2; Matt 22:37-39; Mark 12:30-31; Luke 10:47).
Today verse 1 sets the tone of the chapter, much of which is taken directly from Scripture by the founder of the Benedictine Order. I cite Norvene Vest for a few excellent comments. Her comments are in quotes.
“In a sense, this chapter of the Rule is an icon for the entire Rule itself, a summary, a window opening onto the whole vision of the life to which the Christian is called.”
The most appealing aspect of Benedict’s Rule to me as one with a high view of Scripture is how faithful the Rule is to Scripture, often quoting chunks of it as the heart of the Rule.
And
“The way we respond best to God’s presence within the ordinary occasions of each day is to offer each of those occasions to God. God is involved in everything; we come to know that by offering everything to God.”
We come to know that God is with us, by the actions of the Holy Spirit who reminds us of the sacredness of each occasion in time.
And
“This work of offering or consecrating every moment to God is the basic work of Christian formation. It is thus practiced and learned and deepened in us within every moment. This simple task is a life-long one.”
This is a freeing thing. Christian formation needs not be any more complicated than being aware that each moment we live belongs to God who beautifies it, imbues it with meaning, and embeds himself within time. The work of God in sanctifying time, is also our work.
Lectio: What a glorious start to any Rule of life, to begin with our love for God, premised on the love of God for us. Rules that are not premised on love and that do not have love as a goal, are chains that bind freedom in Christ and suck the joy of living out of Christianity. God begins with love. I must begin here.
Norvene Vest’s testimony of The Shema quoted by Benedict is: “When I think of the phrase with my mind, as a command, I get confused and I don’t know where to start [and a puny start it will be]. But when I let it be the prayer of my heart and my body, I am comforted (in the old sense of being both heartened and strengthened), because I know this phrase to be something the Spirit does in me. I know it to be one of those ‘effective words’ of God, whose empowering presence is taking root in me.”
Prayer: Dear God, thanks for starting with love. You inspire me to start there. I can love because you are love. Shed more of it abroad in my heart. Amen. Have mercy, O lover of my soul.
Rule of Benedict 22
March 20, 2009
In case you haven’t followed these comments from the beginning, what you read in these posts on the Rule of Benedict, are my simple reflections by way of journaling through the Rule. I’m no expert in monastic living, Catholic theology, or Benedict. I am inspired and drawn to comment on the Rule of Benedict, as a discipline for journaling. My comments are mostly my own but at times they are inspired by Norvene Vest’s running commentary on the Rule called Preferring Christ: A Devotional Commentary on the Rule of St Benedict. When I quote I give due credit.
Chapter 3 continues and ends with verses 7-13 (The translator, Fr Luke Dysinger, OSB entitled this chapter Summoning the Community for Counsel):
Let all, therefore, follow the Rule in all things as their guide, and from it let no one rashly turn aside. Let no one in the monastery follow the will of his own heart: nor let anyone presume insolently to contend with his abbot, either within or without the monastery. But if he should dare to do so, let him be subjected to the Rule. The abbot himself, however, must do everything with the fear of God, and in observance of the Rule: Knowing that he will have without doubt to render to God, the most just judge, an account of all his judgments.
If it happens that less important matters have to be transacted for the advantage of the monastery, let him take counsel with the seniors only, as it is written: Do all things with counsel, and you will not afterwards repent of it (Sir 32:24).
Comments: The Rule to live by for Benedict is an elaboration on the Law of Love, the Rule that must govern all Christian relationships. Sobering. In John 13:35 (and too many other places to name) Jesus describes and prescribes the life of community, loving relationships between disciples glorifying God. This Rule of love attracts others to God and to Christ.
Here’s a way of life (A Rule) not many of us adopt because of our rampant individualism and misunderstanding of freedom: Live well in communities of loving relationships, live willingly and satisfied under the authority of someone who has much input and guidance into our lives, and live by a well defined rhythm of life (or common commitments) that defines and trains us as loving apprentices of Jesus in the life of the kingdom.
Lectio: Living in obedience to God is desired. Living into the spiritual direction of another human being causes chafing in me. But it is one thing that is needful.
Prayer: Lord, you have placed many in my path who can input of the abundance of the Spirit into my lives, and many who are in tune with you to give counsel from the ancient paths. Thank you. Make me a completed listener, hearing with my head, heart, and in obedience. Amen, Lord, have mercy.
Rule of Benedict 21
March 18, 2009
Chapter 3 of the Rule is called “Summoning the Community for Counsel.” Verses 1-6 are quoted below:
As often as any important matters have to be transacted in the monastery, let the abbot call together the whole community, and himself declare what is the question to be settled. And, having heard the counsel of the brethren, let him weigh it within himself and then do what he shall judge most expedient. We have said that all should be called to council, because it is often to the younger that the Lord reveals what is best. But let the brethren give advice with all the restraint of humility, and not presume stubbornly to defend their own opinion; but rather let the matter rest with the abbot’s discretion, that all may submit to whatever he shall consider best. Yet, even as it becomes disciples to obey their master, so does it behoove him to order all things prudently and with justice.
Benedict is ever mindful of the influence of the abbot, or leader of the community. He gives him the final responsibility to decide on matters related to community life but often adds to his authority elements such as prudence and justice. This is good advice.
He is also mindful of the valuable contributions that the younger ones in the community can offer the community as a whole.
Although very few Christians, relatively speaking, live in cloistered communities, the advice of Benedict pertains even in communities that are not cloistered, which is how almost all of us live.
Cloistered or uncloistered communities have to make decisions constantly. How does your community address questions or spiritual matters that concern it? What community helps you with answers to your life?
Lectio: “It is often to the youngest that God reveals what is the best” answer to questions of community. Now that I’ve turned 60, and most consider me old, I must be careful to keep listening to the younger voices in my community.
Prayer: Lord, your voice is your voice. Your sheep, whether young or old, know your voice. Help me to listen as attentively to the younger sheep as to the older sheep. Amen. Lord, have mercy.
Rule of Benedict 20
March 16, 2009
Verses 37-40 close out chapter 2.
Let the abbot know that he who has undertaken the government of souls, must prepare himself to render an account of them. And whatever may be the number of the brethren under his care, let him be certainly assured that on the Day of Judgment he will have to give an account to the Lord of all these souls, as well as of his own. And thus, being ever fearful of the coming judgment of the shepherd concerning the state of the flock committed to him, while he is careful on others’ accounts, he will be solicitous also on his own. And so, while correcting others by his admonitions, he will be himself cured of his own defects.
Lectio: Hebrews 13:17 is inspiring this section of the Rule. It says this: Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you. Lord, I hear you saying that in correcting others, I would also pay attention to my own defects so that in the process of correcting others I too may be cured. The leader who humbly corrects others will be cured also by the very same correction.
Prayer: Lord, you have designed that the humble receive your correction even while correcting others. Help me to be willing to stand corrected in midst of correcting others. Amen. Lord, have mercy.
Rule of Benedict 19
March 15, 2009
After a little hiatus because of illness, I come back to our daily look at Chapter 2:30-36.
The abbot ought always to remember what he is, and what he is called, and to know that to whom more is committed, more is required. And he must consider how difficult and arduous a task he has undertaken, of ruling souls and adapting himself to many dispositions. Let him so accommodate and suit himself to the character and intelligence of each, winning some by kindness, others by reproof, others by persuasion, that he may not only suffer no loss in the flock committed to him, but may even rejoice in their virtuous increase.
Above all let him not, overlooking or undervaluing the salvation of the souls entrusted to him, be more solicitous for fleeting, earthly, and perishable things; but let him ever bear in mind that he has undertaken the government of souls, of which he shall have to give account. And that he may not complain for want of worldly resources, let him remember what is written: Seek first the kingdom of God and his justice, and all these things shall be added unto you (Matt 6:33), and again: Nothing is wanting to them that fear him (Ps 34:9).
Lectio: the one who is called by God to the vocation of the cure of souls has a great task that demands discernment and skill to evaluate the best way to help others reach their potential as followers of Christ. To whom much is committed much is required. Let your enabling equip me to the task you have chosen for me. Nothing is more serious than the task of helping others accomplish their God-given goals.
Prayer: Dear Lord, help us to model a willingness to be brought nearer to the ways of Christ so that others may also with our help be inclined to follow and walk with the Master. Amen. Lord, have mercy.
Do you consider that the task you have been given includes being in charge of souls? How do you dispense this charge toward those in your care?
Rule of Benedict 18
March 10, 2009
Chapter 2:23-29 (of 40 verses). Benedict says this:
Should punishment be part of the Christian’s Education? Should any Christian judge anyone else, or act toward them on the basis of that judgment? Do we have a responsibility to correct those in the wrong? Should we err in not doing it or in doing it?
For in his teaching the bot should always observe the recommendation of the Apostle, in which he says: Reprove, convince, rebuke (2 Tim 4:2). That is, he should sit his action to the circumstances, mingling gentleness with sternness; showing now the rigor of a master, now the loving affection of a father, so as sternly to rebuke the undisciplined and restless, and to exhort the obedient, mild, and patient to advance in virtue. And such as are negligent and haughty we charge him to reprove and correct. Let him not shut his eyes to the faults of offenders; but as soon as they appear, let him strive, as he has the authority for that, to root them out, remembering the fate of Eli, the priest of Shiloh (1 Samuel 2:11-4:18). Those of good disposition and understanding let him correct, for the first or second time, with words only; but such as are troublesome and hard of heart, proud or disobedient, let him chastise with bodily stripes at the very first offense, knowing that it is written: The fool is not corrected with words (Prov 29:19), and again, Strike your son with a rod and you will have freed his soul from death (Prov 23:14).
Lectio: “Let him not shut his eyes” these words made an impression. In the previous part of the chapter the abbot is to make an effort to discern the state of those under his care. Here he is not to shut his eyes if he sees “bad” and correct it. I certainly would not use Benedict’s physical ways but do I shut my eyes so that I don’t have to deal with wrong in others? Who am I to see the wrong in others and not in me? Are my motives pure to correct others? Do I have enough love to truth somone who is in the wrong? Is it just fear of a conflict that patalyzes? But the question is: Is there fear of the Lord and of judgment (present in both passages of Timothy and Samuel).
Prayer: Lord, neither let me shut my eyes on wrong, mine and others’, nor be eager to find it in others or in me. Let me be convinced by your Holy Spirit and enabled by him to speak the truth in love. Amen, Lord, have mercy.
Rule of Benedict 17
March 9, 2009
Chapter 2:16-22 of the Rule of Benedict speaks to me regarding the issue of discernment of those we lead. Perhaps something else will grab you.
How do you see how others in your circles of influence are growing in Christ? Beside prayer, what do you look for as marks in a person who is growing in Christ?
The abbot is not to make any distinction of person in the monastery. He should not love one more than another unless he finds one better in good actions and obedience. A free-born man is not to be put before a slave who becomes a monk, except for some other reasonable cause. Although, if justice requires it, the abbot may see fit to change anyone’s rank. Otherwise let each keep to his regular place, because whether we a re slaves or free, we are all one in Christ (Gal 3:28), Eph 6:8) and serve alike in the army of the one Lord; for with God there in son partiality among peersons (Rom 2:11).
Solely in this only are we distinguished in his sight: if we are found to surpass others in good works and in humility. Therefore, let the abbot show equal love to all and impose on all the same discipline, according to their merits.
Lectio: Discernment is the thought that kept grabbing my attention here. Though the word is not in the text, I am reading it into the abbot may see fit. This ability to see, I am calling discernment. How can I see unless Someone show me and how can Someone show me unless I am paying attention closely?
Comment: It is a difficult thing to measure spiritual growth (in others, more than in myself). But the fruit of the spirit is observable in the life (interactions between Chrstians) of the commnity. Norvene Vest, the commentator on the Rule, speaks of the “work of the heart the hidden action of amenability to the Spirit’s graces, the evolving disposition toward the mind of Christ–all of these are manifest for the one who has eyes to see and ears to hear.” Norvene mentions two concrete evidences that Benedict will elaborate on later: Good works, and Humilty/obedience.
Prayer: Lord, help me to see your work in me. Help me to see your work in those around me. Help to rejoice when I see it. And to weep at the absence of evidennce. Amen. Lord, have mercy.
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