Dialogue is the theme the Oblates are considering this year. This session looked at our relationship with "the economy" and its local manifestations, taking a theological and a Benedictine perspective.

1. Dialogue with Economy
Sister Edith Bogue, O.S.B.
Duluth Benedictine Oblates
17 January 2016

2. 2
Horarium
 Midday Prayer
 Introductions
 Upcoming Events
• Call to Holiness Day of Prayer, 30-31 January
• Solemnity of St. Scholastica, 9 February
• Oblate Meetings 14 February (Family) and 13 March (Self)
• Carol Lee Flinders, Rebalancing the World
7:30pm 18 February, Mitchell Auditorium
• Oblate Retreat with Susan Stabile, 9 April – Register early
 Conference
 Discussion
 Fellowship and Refreshments
https://upload.wikimedia.org/wikipedia/commons/6/64/Armenia
n_Sundial.jpgClicktoeditMastertextstyles

3. 3
DIALOGUE

4. 4
Dialogue: A term and practice we
invoke when we already recognize
different viewpoint and ideas.

5. 5
Debate vs Dialogue
 Debate presumes winning and losing.
 Debate does not seek understanding,
common ground or compromise.
 Debate does not listen well.
 Debate is for influencing minds of others.
 Debate is the common model in our culture.

6. 6
Contemplative Dialogue
Greynun.org,"ContemplativeDialogue"
• The roots of the word dialogue come from the
Greek words dia and logos.
• dia means “through”
• logos translates to “word” or “meaning.”
• In essence, a dialogue is a flow of meaning.

7. 7
Contemplative Dialogue
Greynun.org,"ContemplativeDialogue"
http://www.breadoflife.org/our_contemplative_dialogue_offerings0.aspx
• The purpose of
dialogue is to create
‘shared meaning’ or
coherence in a group.
• The challenge of
dialogue is to simply
allow multiple points
of view to be.

8. 8
DIALOGUE WITH
THE ECONOMY

9. 9
Ancient Economy
 Trade of goods is known throughout history.
• "Standard of Ur" from about 2500 BCE
 Development of "surplus" fostered the growth of
cities and of specialized roles (priest, king)
TheStandardofUr
http://www.dl.ket.org/humanities/connections/class/ancient/images/ur_sta
ndard_3d.jpg

10. 10
Ancient Economy
 Violence related to goods and property.
 Surplus allowed growth of both a military
and a religion.
 Both were related to hope for prosperity.
TheStandardofUr,ca2500BCE
http://www.historywiz.com/galleries/standardofur.html

11. 11
Buying, Selling, Borrowing
 Ancient records attest to
promises of sale.
 Ancient coins usually bear a
mark of a ruler or king: his
authority is behind the coin.
(Coins of Herod Antipas)
 Ancient trade records and also
stories of conflict attest to
borrowing and lending.
 Biblical stories show evidence
of legislation against usury.
CoinsofHerodAntipas
https://upload.wikimedia.org/wikipedia/commons/8/8e/Herod_Antipas.jpg

12. 12
Economy in Scripture
 Cain and Abel
• "specialized" labor
 Joseph
• Sold as a slave
• As overseer, in charge of planning
• System of allocating stores during famine
 Egypt – slavery, who provides materials?
 Canaan – "flowing with milk & honey"
 What others can you remember?
http://www.crystalinks.com/pyrstonebuilders.jpg

13. 13
Bishops Statement
 Compare Bishops' Statement with
Scripture stories
 Many common elements
• Human dignity
• Value of all work
• Responsibility to work
• Right to necessities of life
 Differences
• Right to work
• Consideration of free markets & modern terms
https://pbs.twimg.com/profile_images/509006014348136449/kjo9hLCk.jpeg

14. 14
ECONOMY AND
BENEDICT'S RULE

15. 15
Ora  Labora: Et or Est?
StBenedictandtheRule,St.MeinradArchabbey
http://www.saintmeinrad.edu/media/12132/rule_st_benedict_wide.jpg

16. 16
Importance of Prayer
 "Opus Dei" = Work of God
 "Liturgy" = public service, people's
work
• Greek leitourgos, minister (office)
leitourgia, public service, worship
of the gods
• From Greek (Attic) leïton, public
building
(from Greek laos ,Attic leōs , people)
+ -ourgia -urgy
 Prayer is "a work"
BUT this does not mean that
Work is Prayer
http://www.nga.gov/content/ngaweb/features/byzantine/intellec
tual-life.html

17. 17
How much work?
 For own needs?
 For what my
community needs?
 To have something
to sell to support
ourselves?
 To have something
to give for the
needs of others?

18. 18
Many Works
 What we give may
be concrete – food
or shelter.
 It may be a skill
or training.
 It may be a kind
word or a prayer.

19. 19
Care of Property (Ch 31)
 The one in charge of property has first
concern for the good of people
• Community, Sick, Pilgrims
 Regard the utensils and goods as though
they are vessels of the altar.
• Christ is recognizes in everyone and so
the goods they need are serving Christ

20. 20
Inventory of Property (Ch 32)
The Abbess shall keep a
list of these articles, so
that as the sisters
succeed one another in
their assignments she
may know what she
gives and what she
receives back.

21. 21
The Power of Property (Ch 33)
 Let no one presume to give
or receive anything without
the Abbot's leave,
or to have anything as his
own-- anything
whatever, whether book or
tablets or pen or whatever it
may be-- since they are not
permitted to have even
their bodies or wills at their
own disposal.

22. 22
The Risk of Ego (Ch 57,
(Ch 57, The Artisans) But if any one of them becomes
conceited over his skill in his craft, because he seems to
be conferring a benefit on the monastery, let him be taken
from his craft and no longer exercise it unless, after he has
humbled himself, the Abbot again gives him permission.
ImagebySisterMarcyCharlesMcGough
http://www.duluthbudgeteer.com/sites/default/files/styles/full_1000/public/
field/image/0601.F.DBN_.SrMaryCharles3.jpeg?itok=h1D2ATr9

23. 23
The Risk of Authority (Ch 65)
If it should be found
that the Prior has
serious faults, or that
he is deceived by his
exaltation and yields
to pride, or if he should be proved to be a despiser of the Holy
Rule, let him be admonished verbally up to four times.
If he fails to amend, let the correction of regular discipline be
applied to him.
But if even then he does not reform, let him be deposed from
the office of Prior and another be appointed in his place who
is worthy of it.
And if afterwards he is not quiet and obedient in the
community, let him even be expelled from the monastery.

24. 24
DIALOGUE WITH
THE ECONOMY

25. 25
What about today?
 What are the
economic pressures
of our culture?
 What constrains or
shapes our work?
 Our leisure?
 How can we be
Benedictine in
this setting?
https://upload.wikimedia.org/wikipedia/commons/f/fc/St._Bened
ict_delivering_his_rule_to_the_monks_of_his_order.jpg

26. 26
DIALOGUE WITH
THE ECONOMY