This document discusses Benedictine leadership from various perspectives. It examines leadership as described in the Rule of St. Benedict, including the roles and responsibilities of abbots and prioresses. Wisdom leadership is discussed from the perspective of Sister Cecilia Dwyer. Humble leadership is described as demonstrating modesty, calm determination, and focusing on long-term growth over personal ambition. Examples of Benedictine saints and famous oblates who exemplified Benedictine leadership are also provided.
Slides from a retreat given at St. Scholastica Monastery, open to the public, as a brief introduction to the history, principles and practices of Benedictine monastic life.
Choosing for Good and Not for Ill: Benedictine VirtuesSister Edith Bogue
Presentation for Oblates of St Scholastica Monastery, Duluth MN on 9 March 2014. Focus on virtues that monks are instructed to do and how they are to avoid the vices proscribed. Also drawing on Kahneman's Thinking Fast and Slow.
Sister Edith Bogue gave a presentation on Benedictine virtues based on the Rule of St. Benedict. She discussed several virtues emphasized in Benedictine spirituality, including stability, obedience, discernment, responsibility, and authority. For each virtue, she explained what it means according to the Rule of St. Benedict and how Benedictines try to live it out today. She also provided examples of how students could incorporate these virtues into their own lives.
Presentation from the Duluth Benedictine Oblate Meeting on Sunday, March 13, 2016. Focus on various ways of thinking about the self. The group's discussion explored how different ways of seeing the self affected one's worldview, and vice versa.
Provides a Benedictine monastic context for a discussion of Pope Francis' encyclical Laudato Si, from the November 2015 meeting of the Benedictine Oblates in Duluth.
Bringing Forth New Things & Old - Treasures for a Post-Pandemic WorldSister Edith Bogue
A retreat grounded in the image of a householder who knows how to bring forth both old and new to meet the needs of the time. What is in our spiritual storehouse? How is it filled and replenished? How can we live in the world after pandemic?
This document discusses Benedictine leadership from various perspectives. It examines leadership as described in the Rule of St. Benedict, including the roles and responsibilities of abbots and prioresses. Wisdom leadership is discussed from the perspective of Sister Cecilia Dwyer. Humble leadership is described as demonstrating modesty, calm determination, and focusing on long-term growth over personal ambition. Examples of Benedictine saints and famous oblates who exemplified Benedictine leadership are also provided.
Slides from a retreat given at St. Scholastica Monastery, open to the public, as a brief introduction to the history, principles and practices of Benedictine monastic life.
Choosing for Good and Not for Ill: Benedictine VirtuesSister Edith Bogue
Presentation for Oblates of St Scholastica Monastery, Duluth MN on 9 March 2014. Focus on virtues that monks are instructed to do and how they are to avoid the vices proscribed. Also drawing on Kahneman's Thinking Fast and Slow.
Sister Edith Bogue gave a presentation on Benedictine virtues based on the Rule of St. Benedict. She discussed several virtues emphasized in Benedictine spirituality, including stability, obedience, discernment, responsibility, and authority. For each virtue, she explained what it means according to the Rule of St. Benedict and how Benedictines try to live it out today. She also provided examples of how students could incorporate these virtues into their own lives.
Presentation from the Duluth Benedictine Oblate Meeting on Sunday, March 13, 2016. Focus on various ways of thinking about the self. The group's discussion explored how different ways of seeing the self affected one's worldview, and vice versa.
Provides a Benedictine monastic context for a discussion of Pope Francis' encyclical Laudato Si, from the November 2015 meeting of the Benedictine Oblates in Duluth.
Bringing Forth New Things & Old - Treasures for a Post-Pandemic WorldSister Edith Bogue
A retreat grounded in the image of a householder who knows how to bring forth both old and new to meet the needs of the time. What is in our spiritual storehouse? How is it filled and replenished? How can we live in the world after pandemic?
"Silence" is often discussed as a core monastic practice, but St. Benedict's prescription for custody of the tongue focuses not only on refraining from speech but even more on how we care for community, for the other, and for ourselves when we do speak. This presentation, one in the series on Hard Sayings of St. Benedict, includes a careful study of the idea of custody. Given to the Oblates of St. Scholastica Monastery in 2017.
Sister Edith Bogue gave a presentation on whether there is still a place for oblates in the 21st century. She discussed how Benedictine values of order, authority, and responsibility contrast with aspects of modern society like inequality, consumerism, and lack of respect for religion. However, Benedictine principles of structured work and prayer, community, and service to others can still provide meaning for oblates in today's world.
Opening presentation to a year long consideration of "hard sayings" in The Rule of St. Benedict, written in the sixth century. Sister Edith Bogue considers why people find sayings hard - whether those of Jesus in the Bible or the related ones of St. Benedict in his Rule. Perhaps it is not the sayings that are what's hard...
The document discusses the concept of the "reciprocal church" and how reciprocity and social networks are important to communities and churches. It notes that membership in social groups like churches has declined in recent decades. The author argues that churches should consider how they can reciprocate value to their communities in exchange for tax exemptions, in order to strengthen social capital and fulfill their missional purpose.
Fr. Robert P. Maloney, C.M. offers a few reflections on Vincent's capacity to unite action and contemplation. From an article that originally appeared in Vincentiana (https://via.library.depaul.edu/vincentiana/vol44/iss2/13)
Your church can grow, become more vital and authentic by practicing reciprocity. Reversing the Decline of the Presbyterian Church: Addressing the Cause, Practicing the Remedy. Using the social and theological mechanism of reciprocity, any church can add value to the world with a clear vision of its mission directed outward.
The document discusses how small churches can thrive in today's changing world by drawing inspiration from ancient Celtic abbeys. It outlines 10 practices used by Celtic abbeys that effectively evangelized communities: caring for people's needs, participating in the local economy, establishing daily spiritual practices, facilitating cultural transformation, welcoming all people, gathering for worship, pursuing peace, celebrating creativity, teaching through mentoring, and showing hospitality to strangers. Adopting these practices could help small, modern churches connect with their communities and revitalize their congregations.
This document discusses the New Evangelization and the Year of Faith. It provides an overview of what the Church does through proclaiming the word, celebrating sacraments, and acts of charity. It also discusses what more the Church needs to do, such as lead to social responsibility. The document examines the role of disciples, martyrs, and witnesses. It uses Mary as a model and provides examples of applying faith in action through celebrating Marian feasts, praying the rosary, and reading passages about Mary. The goal is for individuals to discern how to live out their faith more fully through actions inspired by reflection.
St. Brendan Church is a Roman Catholic church located in Los Angeles, California built in 1927 in the Gothic Revival style. It was used not only for mass but also in major movie productions. The church is named after St. Brendan, a monk born in Ireland who was known for his voyages and is the patron saint of sailors and travelers. Inside the church there are crucifixes, stained glass windows depicting biblical scenes, an area for scripture reading, prayer candles at statues, and an altar used for communion where bread and wine symbolize Jesus' body and blood. Outside is a statue of the Virgin Mary, who plays an important role in Catholicism as the mother of God.
Mike Buechner;
Sun. 09-Nov 7:45 am Allen Knaus Clarence Ney; Jerry VanKauwenberg; Nathan Knaus
Sun. 09-Nov 9:15 am David Bitters Shelly & Robin Williams; Frank Helebrant; Don Schultz; Jim Parks
Sun. 09-Nov 10:45 am Gerald Buechner Carmen & Lloyd Leuthner;
The document discusses the impact of digital culture on the Catholic Church's efforts towards the New Evangelization. It notes that digital culture has fundamentally shifted communication patterns in a similar way as the printing press centuries ago, challenging established hierarchies and democratizing access to information. The Church must adapt to this new environment by fostering online relationships and embracing a "hyperlinked parish" model where community leaders act as connections between the Church and those interacting with it digitally.
Life Together: Show Hospitality to One Another (Romans 12:1-2, 10, 13; 1 Pete...New City Church
The practical, tangible way that we love one another is by showing hospitality to one another.
The message was given on August 11, 2013 at New City Church in Calgary by Pastor John Ferguson. For more info, go to www.NewCityChurch.ca.
Blessed Ghebre Michael was an Ethiopian monk who converted to Catholicism after meeting St. Justin De Jacobis, a Vincentian priest. Ghebre Michael wished to join the Vincentians but was imprisoned before he could formally enter. Through conversations with De Jacobis, Ghebre Michael discovered the full truth of the Catholic faith and felt called to live according to the spirit of St. Vincent de Paul. He was ordained as a Catholic priest by De Jacobis in 1851. As a Catholic priest and convert, Ghebre Michael faced torture and persecution but experienced God's strength. He is considered a martyr by the Church for his suffering in witnessing to his faith.
The document discusses advocating for persons with disabilities from a Christian perspective. It provides an introduction noting Jesus' ministry of inclusion and the isolation still faced by many with disabilities. A guiding question is presented on what the Bible teaches about advocating for those with disabilities and recognizing their gifts. The document then lists relevant Bible passages and provides materials for a Bible study that focuses on appreciating the giftedness of all people. It concludes with suggestions for community outreach and online resources on disability issues.
This weekend we had a Reflection Retreat for our RCIA and this is what they shared. It is good material for anyone...to reflect on what calls you to your faith and to know that God is the one who is in control.
Justin de Jacobis, a 19th century Vincentian missionary to Ethiopia with a great gift of understanding, learned by the example of his founder St. Vincent de Paul to follow God's Providence.
Slides from a day-long retreat on Persistent Prayer for Benedictine Oblates at St Scholastica Monastery, Duluth MN. Include clickable links to video of Fr William Meninger from Souljourners.
The personal Christian life involves conforming one's life to the pattern of Jesus Christ through daily prayer, increasing knowledge of faith, frequent use of sacraments, and living a moral life with God's help. The public Christian life means promoting a Christian society through upholding dignity, vocations like marriage/religious life, evangelization, charity and challenging practices like abortion and euthanasia that attack life. The Church outlines six precepts that define the minimum obligations for living out one's personal Christian faith.
"Silence" is often discussed as a core monastic practice, but St. Benedict's prescription for custody of the tongue focuses not only on refraining from speech but even more on how we care for community, for the other, and for ourselves when we do speak. This presentation, one in the series on Hard Sayings of St. Benedict, includes a careful study of the idea of custody. Given to the Oblates of St. Scholastica Monastery in 2017.
Sister Edith Bogue gave a presentation on whether there is still a place for oblates in the 21st century. She discussed how Benedictine values of order, authority, and responsibility contrast with aspects of modern society like inequality, consumerism, and lack of respect for religion. However, Benedictine principles of structured work and prayer, community, and service to others can still provide meaning for oblates in today's world.
Opening presentation to a year long consideration of "hard sayings" in The Rule of St. Benedict, written in the sixth century. Sister Edith Bogue considers why people find sayings hard - whether those of Jesus in the Bible or the related ones of St. Benedict in his Rule. Perhaps it is not the sayings that are what's hard...
The document discusses the concept of the "reciprocal church" and how reciprocity and social networks are important to communities and churches. It notes that membership in social groups like churches has declined in recent decades. The author argues that churches should consider how they can reciprocate value to their communities in exchange for tax exemptions, in order to strengthen social capital and fulfill their missional purpose.
Fr. Robert P. Maloney, C.M. offers a few reflections on Vincent's capacity to unite action and contemplation. From an article that originally appeared in Vincentiana (https://via.library.depaul.edu/vincentiana/vol44/iss2/13)
Your church can grow, become more vital and authentic by practicing reciprocity. Reversing the Decline of the Presbyterian Church: Addressing the Cause, Practicing the Remedy. Using the social and theological mechanism of reciprocity, any church can add value to the world with a clear vision of its mission directed outward.
The document discusses how small churches can thrive in today's changing world by drawing inspiration from ancient Celtic abbeys. It outlines 10 practices used by Celtic abbeys that effectively evangelized communities: caring for people's needs, participating in the local economy, establishing daily spiritual practices, facilitating cultural transformation, welcoming all people, gathering for worship, pursuing peace, celebrating creativity, teaching through mentoring, and showing hospitality to strangers. Adopting these practices could help small, modern churches connect with their communities and revitalize their congregations.
This document discusses the New Evangelization and the Year of Faith. It provides an overview of what the Church does through proclaiming the word, celebrating sacraments, and acts of charity. It also discusses what more the Church needs to do, such as lead to social responsibility. The document examines the role of disciples, martyrs, and witnesses. It uses Mary as a model and provides examples of applying faith in action through celebrating Marian feasts, praying the rosary, and reading passages about Mary. The goal is for individuals to discern how to live out their faith more fully through actions inspired by reflection.
St. Brendan Church is a Roman Catholic church located in Los Angeles, California built in 1927 in the Gothic Revival style. It was used not only for mass but also in major movie productions. The church is named after St. Brendan, a monk born in Ireland who was known for his voyages and is the patron saint of sailors and travelers. Inside the church there are crucifixes, stained glass windows depicting biblical scenes, an area for scripture reading, prayer candles at statues, and an altar used for communion where bread and wine symbolize Jesus' body and blood. Outside is a statue of the Virgin Mary, who plays an important role in Catholicism as the mother of God.
Mike Buechner;
Sun. 09-Nov 7:45 am Allen Knaus Clarence Ney; Jerry VanKauwenberg; Nathan Knaus
Sun. 09-Nov 9:15 am David Bitters Shelly & Robin Williams; Frank Helebrant; Don Schultz; Jim Parks
Sun. 09-Nov 10:45 am Gerald Buechner Carmen & Lloyd Leuthner;
The document discusses the impact of digital culture on the Catholic Church's efforts towards the New Evangelization. It notes that digital culture has fundamentally shifted communication patterns in a similar way as the printing press centuries ago, challenging established hierarchies and democratizing access to information. The Church must adapt to this new environment by fostering online relationships and embracing a "hyperlinked parish" model where community leaders act as connections between the Church and those interacting with it digitally.
Life Together: Show Hospitality to One Another (Romans 12:1-2, 10, 13; 1 Pete...New City Church
The practical, tangible way that we love one another is by showing hospitality to one another.
The message was given on August 11, 2013 at New City Church in Calgary by Pastor John Ferguson. For more info, go to www.NewCityChurch.ca.
Blessed Ghebre Michael was an Ethiopian monk who converted to Catholicism after meeting St. Justin De Jacobis, a Vincentian priest. Ghebre Michael wished to join the Vincentians but was imprisoned before he could formally enter. Through conversations with De Jacobis, Ghebre Michael discovered the full truth of the Catholic faith and felt called to live according to the spirit of St. Vincent de Paul. He was ordained as a Catholic priest by De Jacobis in 1851. As a Catholic priest and convert, Ghebre Michael faced torture and persecution but experienced God's strength. He is considered a martyr by the Church for his suffering in witnessing to his faith.
The document discusses advocating for persons with disabilities from a Christian perspective. It provides an introduction noting Jesus' ministry of inclusion and the isolation still faced by many with disabilities. A guiding question is presented on what the Bible teaches about advocating for those with disabilities and recognizing their gifts. The document then lists relevant Bible passages and provides materials for a Bible study that focuses on appreciating the giftedness of all people. It concludes with suggestions for community outreach and online resources on disability issues.
This weekend we had a Reflection Retreat for our RCIA and this is what they shared. It is good material for anyone...to reflect on what calls you to your faith and to know that God is the one who is in control.
Justin de Jacobis, a 19th century Vincentian missionary to Ethiopia with a great gift of understanding, learned by the example of his founder St. Vincent de Paul to follow God's Providence.
Slides from a day-long retreat on Persistent Prayer for Benedictine Oblates at St Scholastica Monastery, Duluth MN. Include clickable links to video of Fr William Meninger from Souljourners.
The personal Christian life involves conforming one's life to the pattern of Jesus Christ through daily prayer, increasing knowledge of faith, frequent use of sacraments, and living a moral life with God's help. The public Christian life means promoting a Christian society through upholding dignity, vocations like marriage/religious life, evangelization, charity and challenging practices like abortion and euthanasia that attack life. The Church outlines six precepts that define the minimum obligations for living out one's personal Christian faith.
The work of Fr Norris; a mitigated St Ignatius spiritual diary that leads people to a greater understanding of yourself and your relationship with others and most importantly with God.
This document provides information from a retreat for directors and coordinators of religious education. It discusses the importance of catechists growing in holiness and faith through their spiritual life and training. Mary is presented as a model for faith and action. The document also reviews options for youth and adult faith formation programs focusing on scripture study, theology of the body, and leadership development.
This document provides an overview of a catechist initial formation day. It begins with introductions and discusses the purpose of the day which is for catechists to discover their identity, understand their role, observe teaching methods, and continue their own faith formation. Various topics are then covered, including a catechist's call, their role as teacher, prayer leader, storyteller and witness for social justice. Guidance documents for catechesis are referenced. The day aims to equip catechists and remind them that the Spirit is working through their ministry.
The document provides an overview of Catholic saints, including their role and significance in the Catholic faith. It discusses how saints are viewed as models of holiness who spread God's message and served as examples for Catholics. The document also describes the historical origins and formal canonization process for recognizing saints. Several types of saints are defined based on their life experiences. The significance of saints is explained as models of virtue, intercessors, strengthening community, and sources of hope. Potential criticisms of saint veneration are also outlined.
Swk1046 introduction to faith and communityTim Curtis
This document discusses several key topics related to religion and faith:
- It defines and compares concepts like belief, spirituality, religion and faith. It notes that religion involves group experiences through shared symbols, rituals and narratives.
- It provides brief overviews of several major world religions including Hinduism, Buddhism, Judaism, Christianity and Islam, touching on their origins, core beliefs and sacred texts.
- It acknowledges that religious beliefs are declining in some societies and more people are becoming non-religious or non-affiliated with organized faiths.
- It raises challenges and possibilities related to religion, noting views that religious rituals foster cooperation, that communities provide "moral exoskeletons," and that
6 Tasks of Catechesis and the New Religion Curriculum: Catechesis Comprises Six Fundamental Tasks: Knowledge of the Faith, Liturgical Education, Moral Formation,Teaching to Pray, Education for Community Life,
Missionary Initiation
The document is a summary of a parish staff retreat held on July 5, 2014 at the Parish of St. Laurence. Over the 3 day retreat, the staff discussed topics like the new evangelization, charisms, and faith applied in action with Mary as a model. The retreat aimed to help staff grow in faith and skills, model church teaching, and facilitate parish growth and mission. Attendees were encouraged to discern what God was saying to them and discuss it, and to celebrate Marian feast days to grow closer to Mary over the coming year.
This document provides an introduction and overview of Catholic Social Teaching. It begins by noting that Catholic social teaching has deep roots in scripture and has been developed over the past 100+ years through papal and episcopal writings. It then provides definitions of Catholic Social Teaching, noting that it is social, an expression of the Church's ministry of teaching, and calls Catholics to hope in action by putting faith into practice in the world. The document then examines two key aspects of Catholic Social Teaching - charitable works and social justice. It concludes by providing an introduction to how the document can be used to deepen understanding of scriptural foundations.
This document contains the opening prayer for a young adult retreat at Malvern Retreat House on May 12, 2017. The retreat's theme is "Changing Water Into Wine" and "Becoming the Person God Created You To Be." The opening prayer thanks God for calling the attendees together and asks that their hearts and souls be fed in the coming days. It also contains a presentation discussing the Catholic Church's role in the new evangelization, including how paradigms are shifting from seeing the secular and sacred as opposed and recognizing the call and mission of lay people. It emphasizes that all Catholics are consecrated for mission through their baptism.
The document outlines topics that will be covered in an exam, including law and justice, economic goods, supply and demand, and vocations. It discusses the universal call to holiness and defines work, career, and vocation. It describes the three main vocational paths in the Catholic Church: the lay state, religious state, and clerical state. It emphasizes the importance of discernment and considering one's motivation when discerning one's vocation.
Homily for the 15th Sunday in Ordinary Time, Cycle B. Theme is focused on hospitality and our call to be Christ to the world. With the growing faction of orthodoxy in the Church, many are focused on spiritual worthiness versus gospel hospitality. They miss the message!
The document discusses the importance of understanding and living according to the Catechism of the Catholic Church. It recommends that Catholics know, trust, share, adapt, and live the teachings of the Catechism to strengthen their faith and help evangelize others. The Catechism contains the essential teachings of the Catholic faith and provides guidance from the Holy Spirit.
This document provides prayers and reflections for reciting the Rosary. It includes quotes from popes emphasizing the importance of praying the Rosary daily. It then lists the Luminous Mysteries and provides a short prayer for each, asking for Mary's help. It includes the Hail Mary prayer and questions for reflection. Further sections discuss what it means to be a saint and live a holy life through radical faith, trust in God, making suitable offerings, keeping the Sabbath, and being fruitful.
The document discusses holiness as one of the pastoral priorities for the new millennium according to Novo Millennio Ineunte. It defines holiness as the high standard of ordinary Christian living, the perfection of charity, and doing the will of God. The document argues that holiness is for all Christians, not just a few, and can be achieved through everyday actions and avoiding sin. It provides biblical support for the call to holiness and explains that the Catholic Church is holy because it was founded by Jesus Christ and has the means to make people holy through the sacraments and other spiritual practices.
2013 Our Lady of Charity "Charitans" Retreatpennpadre
This document outlines a retreat focused on engaging with scripture and discerning the signs of the times. It discusses how the church should scrutinize contemporary events and interpret them through the gospel. Participants are encouraged to reflect on where they see vitality and lack thereof in their own lives and in the church, and how to hold fast to what is good while seeking redemption in other areas. The retreat emphasizes that truly forming disciples requires more than bringing people back to mass - it involves a personal commitment to Christ and mission.
NALC Conference - Promoting Encounters and Accompanying People on the Journeyionpennpadre
This document discusses ways to promote ongoing conversion and help parishioners encounter Christ. It begins with an opening prayer asking God for guidance. It then discusses analyzing who is and isn't attending mass to understand how to reach more people. It emphasizes the importance of a personal relationship with Christ over inherited faith. The rest of the document discusses examples of how one parish, St. Monica, has tried different initiatives like Bible studies, men's and women's groups, and intentional discipleship pathways to help parishioners grow closer to God through liturgy, service, and scripture. It analyzes the parish's metrics over time to evaluate what efforts seem to be working to increase participation and faith.
Transformation: Forgetting What Lies Behind, Reaching Forward to What Lies AheadSister Edith Bogue
Week-long retreat for the Benedictine Sisters of St. Placid Priory in Lacey, WA. Focus on the dynamics of transformation, the forces that support it and those that hold us back.
This document discusses what community means for the Duluth Benedictine Oblates. It describes community as a group of people joined by a single hope and method of seeking God under a rule and leader, accepting differences. Key practices that unite the community are common prayer, eating together at a shared table with suitable but not lavish provisions, and common ownership of property to use but not own. The document emphasizes developing relationships based on love, respect, bearing with one another's frailties, and choosing the unity of the community over individual wants by giving recalcitrant members chances to return and prioritizing the good of all.
Slides from an all-day retreat for the Benedictine Oblates of St. Scholastica Monastery in Duluth, Minnesota. Using the tools of Ignatian discernment, but adapting them to Benedictine spirituality. http://duluthoblates.org
Slides from a morning retreat / workshop focusing on using the practices and spirituality of the Benedictine monastic way of life in the modern organization.
This document reflects on the passage from John 12:24 "Unless a grain of wheat falls to the ground and dies, it remains just wheat." It uses images from Vincent Van Gogh's paintings of wheat fields to illustrate the concept of a grain of wheat dying in order to produce more wheat. The document reflects on Jesus' words that a grain must fall and die to bear much fruit, and how Van Gogh's paintings depict the growth of wheat from seed to harvest.
Slides from meeting of the Benedictine Oblates of St. Scholastica Monastery in Duluth, Minnesota in February 2018. Review of previous topic - Becoming Encouragers - followed by slides for new topic, Authentic Hospitality.
The Benedictine Rule has no chapter on encouragement, but sprinkles advice throughout. Slides from an Oblate meeting in January 2018 at St. Scholastica Monastery in Duluth, MN.
This document discusses silence and solitude based on a presentation to Benedictine Oblates. It covers how silence is addressed in the Rule of St. Benedict and references to solitude. It also discusses using solitude for spiritual preparation and avoiding isolation. Monks are encouraged to gradually counteract social withdrawal by connecting with others, while also finding solitude to pray alone without disturbing others.
Psalmody refers to the singing or recitation of psalms. The psalms make up the first book of the Hebrew Bible and are an anthology of 150 individual psalms divided into five sections. They were used in ancient Jewish worship and temple liturgies and were incorporated into early Christian worship. Reciting the psalms is intended to be a daily spiritual practice for formation, praise, thanksgiving, and meditating on God's presence in the world. The genres of individual psalms, like praise, lament, and hymns, can guide different styles of personal and liturgical prayer.
A look at the contemplative practice of Guard of the Heart, growing from the Benedictine spiritual tradition. Given at the Benedictine Center, St. Paul's Monastery, on 24 March 2017.
Stability is one of the three vows that Benedictine sisters and monks take. This presentation considers what this vow might mean for lay people in every day life. Originally given as a retreat at St. Paul's Monastery, St. Paul, Minnesota in 2013.
Slides from Presentation by Sister Edith Bogue at the November 2016 meeting of the Benedictine Oblates of St. Scholastica Monastery in Duluth, MN. One in a series of presentations on the Hard Sayings of St. Benedict, drawing its inspiration from the twin commands to neither defender nor complain about the others in the community.
Slides from presentation by Sister Paule Pierre Barbeau at the December 2016 meeting Benedictine Oblates of St Scholastica Monastery, Duluth MN. This was one of a series focusing on the Hard Sayings of St. Benedict, drawing its inspiration from Chapter 49 of his Rule, which begins "The life of a monk ought to be an everlasting Lent."
This document summarizes a conference presentation on the changing demographics affecting Benedictine sponsorship of colleges and universities. It notes that Benedictine communities are shrinking while student populations are growing and becoming more diverse. It discusses two perspectives on sponsorship - a formal relationship versus a ministry. It also addresses partnering to achieve common goals like recruitment and retention through cultural competence and mission-centered coordination. Sustaining the sponsorship ministry requires commitment to goals, developing the ministry through formation, and monasteries collaborating to carry it out.
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.
Presentation from the Duluth Benedictine Oblate Meeting on Sunday, February 14, 2016. Family is the place in which we first learn faith and relationships. It can support and nurture us, but it can also be a source of stress and tension. This session focused on ways that the Benedictine tradition could strengthen family life.
Introduction
Mantra Yoga is an exact science. "Mananat trayate iti mantrah- by the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra." That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process.
chakra yoga
Number of petals: 4 Location: Base of the spine Name: Foundation
Plane: Physical plane Sense Organ: Nose Work Organ: Anus Sense: Smell Element: Earth Shape: Square Sound: Lang
Muladhara is the root centre of physical experience, located at the base of the spine, the sacral plexus. The square represents the earth itself, the four dimensions and the four directions. Four allows for completion, and earth embodies the elements and conditions for human completion on all levels.
Muladhara Chakra is the meeting place of the three main nadis: Ida, Pingala and Sushumna. The downward-pointing triangle indicates the downward movement of energy and the three main nadis.
The seed mantra is Lam, the yellow square represents the earth element. The Muladhara chakra governs the vital breath Apana. An inverted triangle in the centre of the square encloses the unmanifest Kundalini, represented as a snake wrapped in three and a half coils around the svayambhu (self born) linga. Because her mouth faces downward, the flow of energy is downward.
The opening at the entrance of the sushumna is called brahma-dvara, the door of Brahma, which is closed by the coils of the sleeping Kundalini. As soon as one begins working with Muladhara chakra, this dormant energy awakens, raises its head and flows freely into the channel of Sushumna, the central nerve canal that runs along the spine. These two aspects of the kundalini: sleeping and waking, are identified as her “poison” and her “nectar.” The kundalini is poison when she remains asleep in the lower abdomen; she is nectar when she rises up through Sushumna, the medial channel, to reunite with Siva, the Absolute, in the yogin’s cranial vault.
In the pericarp is found the presiding deity Brahma, the lord of creation. His skin is the color of wheat, he wears a yellow dhoti and a green scarf. Brahma is four-faced, four-armed, holding in his upper left hand a lotus flower, the symbol of purity.
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Tracking "The Blessing" - Christianity · Spiritual Growth · Success
Do you ever feel like your Bible highlighting isn't quite enough to ignite lasting spiritual growth? Have you struggled to retain key takeaways from your Bible study sessions?
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In this video, you'll gain insights on:
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In his search towards reality or the unchanging fundamental unit of this universe, a scientist started with the external gross world of solid matter which is simple and easy to see, divide, and do experiments with.
This search led him through steps of understanding of this entire world of matter starting from elements, molecules, atoms, protons, neutrons and electrons;
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The Book of Revelation, filled with symbolic and apocalyptic imagery, presents one of its most striking visions in Revelation 9:3-12—the locust army. Understanding the significance of this locust army provides insight into the broader themes of divine judgment, protection, and the ultimate triumph of God’s will as depicted in Revelation.
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The ability to control one's dreams or for the dreamer to be aware that he or she is dreaming. This process, called lucid dreaming, has some potential risks as well as many fascinating benefits. However, many people are hesitant to try it initially for fear of the potential dangers. This article aims to clarify these concerns by exploring both the risks and benefits of lucid dreaming.
The Benefits of Lucid Dreaming
Lucid dreaming allows a person to take control of their dream world, helping them overcome their fears and eliminate nightmares. This technique is particularly useful for mental health. By taking control of their dreams, individuals can face challenging scenarios in a controlled environment, which can help reduce anxiety and increase self-confidence.
Addressing Common Concerns
Physical Harm in Dreams Lucid dreaming is fundamentally safe. In a lucid dream, everything is a creation of your mind. Therefore, nothing in the dream can physically harm you. Despite the vividness and realness of the dream experience, it remains entirely within your mental landscape, posing no physical danger.
Mental Health Risks Concerns about developing PTSD or other mental illnesses from lucid dreaming are unfounded. As soon as you wake up, it's clear that the events experienced in the dream were not real. On the contrary, lucid dreaming is often seen as a therapeutic tool for conditions like PTSD, as it allows individuals to reframe and manage their thoughts.
Potential Risks of Lucid Dreaming
While generally safe, lucid dreaming does come with a few risks as well:
Mixing Dream Memories with Reality Long-term lucid dreamers might occasionally confuse dream memories with real ones, creating false memories. This issue is rare and preventable by maintaining a dream journal and avoiding lucid dreaming about real-life people or places too frequently.
Escapism Using lucid dreaming to escape reality can be problematic if it interferes with your daily life. While it is sometimes beneficial to escape and relieve the stress of reality, relying on lucid dreaming for happiness can hinder personal growth and productivity.
Feeling Tired After Lucid Dreaming Some people report feeling tired after lucid dreaming. This tiredness is not due to the dreams themselves but often results from not getting enough sleep or using techniques that disrupt sleep patterns. Taking breaks and ensuring adequate sleep can prevent this.
Mental Exhaustion Lucid dreaming can be mentally taxing if practiced excessively without breaks. It’s important to balance lucid dreaming with regular sleep to avoid mental fatigue.
Lucid dreaming is safe and beneficial if done with caution. It has many benefits, such as overcoming fear and improving mental health, and minimal risks. There are many resources and tutorials available for those interested in trying it.
2. 2
God bless our contradictions,
those parts of us which seem out of character.
Let us be boldly and gladly out of character.
Let us be creatures of paradox and variety:
creatures of contrast; of light and shade;
creatures of faith.
God be our constant.
Let us step out of character into the unknown,
to struggle and love and do what we will.
Amen
5. 5
Benedict’s wisdom and vision
Benedict did not
invent the monastic
way of life.
He drew on the
wisdom of the past.
His approach was
moderate, flexible,
interactive, and
compassionate for
human frailty.
SaintBenedictseestheworldinasinglerayoflight.
MonteCassino.PhotobySisterEdithBogue.
6. 6
Monastic Life Before Benedict
St. Augustine in northern Africa (Augustinians)
St. Basil in Cappadocia in Turkey
(Basilians; most Eastern Orthodox monks and nuns)
St. Pachomius in Egypt
The "Desert Abbas" or Desert Fathers and
Mothers – hermits in Egypt, Palestine, Syria
The Jewish Essene community at the time
of Jesus
The example of Elijah (Carmelite tradition)
7. 7
Two types of answers
"Flight from"
• Overwhelming temptations & addictions.
• Intensity and stress of modern life.
• Superficial relationships
"Journey toward"
• Relationship with God
• Authentic relationships with others
• Freedom from bondage to transient values
8. 8
"The Desert a City"
Thousands of monks
as desert hermits
Garden plot, work area,
cells for sleeping.
9. 9
Common Practices
Separation from "the world"
Persistent prayer
Work, usually manual work
Extreme simplicity of lifestyle and diet
Longing and striving for holiness
Keen sense of eternity and eternal life
Their practices form a "spiritual technology"
that enabled many to reach spiritual depths,
and also to help each other along the way.
10. 10
“The external
practices of monastic
life are directly
connected with our
search for God. In
and through these
practices we express
our spiritual values
and ideals, & daily live
out our commitment
to God.”
Cummings, Monastic Practices
Obedience is not about rules
11. 11
Dangers of Monastic Practices
Focus on the practice,
not the spirituality.
The practice becomes
a burden that brings
no joy, does not
connect to God.
Occasion for rigidity and judgment.
12. 12
Practice Hardens to Tradition
It becomes THE
right thing to
do.
Imposed on
others
Ceases to have
meaning
A “rut” is
another term
for a shallow
grave.
14. 14
Monastic Schedule:
A Modern View
“DailyLifeinaMedievalMonastery"at"MostlyMedieval-
ExploringtheMiddleAges”
For most monks and nuns the basis of their daily life
was the Rule of Saint Benedict. In his rule, Benedict
devised a rigid, monotonous routine of
work, prayer, study and sleep designed to
make the mind and the will submissive to God. The
pattern of the day varied only according to the
seasons of the year and the liturgical calendar.
15. 15
Order as the Source of Freedom
Rule spells out details of
everyday life.
Ten out of 73 chapters for the
schedule and method of prayer
Job descriptions for all, from
leaders to kitchen helpers.
Instructions for sick people and
those who care for them.
Instructions for making a
mistake and correcting
someone who does.
Prescribes an order for coming
and going and sitting at meals.
Lays out a schedule for the day.
17. 17
Summer Schedule
1:30AM:Preparation for night office.
2:00:AM: Nocturns
3:30AM: Lauds at daybreak.
4:00AM:Change and wash.
5:00AM:Trina Oratorio, Reading
6:00AM:Prime, Morrow Mass, Chapter
7:30AM:Reading
8:00AM:Terce, Sung Mass
9:30AM:Work
11:30AM: Sext
12:00PM: Dinner
1:00PM: Siesta
2:30PM: None, Drink
3:00PM Work
5:30PM Supper
6:00PM Vespers
7:30PM: Change into night shoes, Collatio
8:00PM: Compline
8:15PM: Bed
2:30AM Preparation for night
office.
3:00AM Nocturns (aka Matins)
5:00AM Reading
6:00AM Lauds at
daybreak, Prime
7:30AM Reading
8:00AM Terce, Morrow mass,
Chapter
9:45AM Work
12:00PM Sext, Sung Mass
1:30PM None
2:00PM Dinner
2:45PM Work
4:15PM Vespers
5:30PM Change into night shoes
6:00PM Collatio
6:15PM Compline
6:30PM Bed
Winter Schedule
18. 18
Why is work spiritual?
God works.
• God’s work never ends
• We are made in
God’s image
• Jesus rested in order
to go out in ministry
We work to survive
• Food and shelter
• Comfort and joy
• To be able to give
PhotobySisterEdithBogue
19. 19
When they live by the
labor of their hands,
as our fathers and the
apostles did, then
they are really
monks. Yet, all things
are to be done with
moderation on
account of the
fainthearted.
Rule of Benedict, Chapter 48 Sweet corn harvest, Yankton Benedictines
The Rule on Work
PhotobySisterEdithBogue.
20. 20
Work
Work done in the
Benedictine tradition is
supposed to be regular;
it is supposed
to be productive,
it is supposed
to be worthwhile,
but it is not supposed
to be impossible.
Joan Chittister
21. 21
The Liturgical Year: The Spiraling
Adventure of the Spiritual Life by Joan
Chittister, OSB
“The liturgical year is the year that sets out
to attune the life of the Christian to the life
of Jesus, the Christ. It proposes, year after
year, to immerse us over and over again
into the sense and substance of the
Christian life until, eventually, we become
what we say we are: the followers of Jesus
all the way to the heart of God.”
22. 22
LINEAR TIME, HISTORICAL TIME
Birth Child Youth Adult Death
We enter at conception
We live each moment
• Events form us (family of origin, schools, jobs,
families we make, world events)
We exit at death
How does the Christian live in linear time?
23. 23
Sundays: The first cycle
The Cornerstone of Christian Worship
Early Christians – Sunday
• The communion of heaven – the “Eighth Day”
• Do what Jesus asked: Remembrance
• Gathered in the community of disciples
• Celebrating the Lord’s Resurrection
Borrowed from the Jewish and Roman rituals
Retained what was compatible with Christianity
Liturgies were a ‘stew’ of many elements
• St. Paul’s letter to the Corinthians specifies early
elements
24. 24
Major Feasts: The Second Cycle
Centered on the Life of Christ
• Easter – celebration of the resurrection
• Ascension
• Pentecost
• Christmas
25. 25
Celebration of Saints: The Third Cycle
• Major figures in the life of Christ
• Mary and Joseph
• John the Baptist
• Apostles and Evangelists
• Major figures and event in the early Church
• Bishops, Martyrs, Holy men and women
• Locations become places of worship
• Witnesses to Christ’s love, power, mercy
and way of life – throughout history.
26. 26
The Daily Cycle
Liturgy of the Hours
breaks up the day
with times of
prayer.
Some communities
pray midday prayer
at work, from
memory.
27. 27
The Liturgical Year: The Spiraling
Adventure of the Spiritual Life by Joan
Chittister, OSB
“The liturgical year is an
adventure in bringing the
Christian life to fullness, the
heart to alert, the soul to
focus. It does not concern
itself with the questions of
how to make a living. It
concerns itself with the
questions of how to make a
life.”
32. 32
http://www.tate.org.uk/art/images/work/T/T01/T01455_10.jpg As regards the monastery: if possible it is to be so constituted
that all necessities, such as water, mill, garden, and various
crafts may be practiced within the monastery so there will be
no necessity for the monks to wander outside; for this is not at
all good for their souls. (RB 66.6-7)
33. 33
Enclosure
A form of simplicity
Guard of the heart
Limits accumulation
of material goods
Limits frenetic
activity and
connection
34. 34
Purpose
Spaces have a
designated
purpose in The Rule.
Gatehouse,
Novitiate,
Kitchen, Oratory, the
Abbot’s Table, the
Dormitory…
Entering the space
thus prompts the
appropriate spirit
and practices.
35. 35
The Oratory
The oratory is to be what it is called, and
nothing else should be done or kept
there. When the Work of God is finished
all should go out in complete silence and
with reverence for God, so that a member
who wishes to pray alone will not be
impeded by another’s insensitivity. … And
therefore one who is not performing this
work is not to be permitted to remain in
the oratory after the Work of God, so
that, as was said, no one else is impeded.
37. 37
Personal Ownership
These beds are to be frequently
inspected by the abbot so that personal
possessions are not found there; and if
anyone is found with something he has
not received from the abbot, he is to be
subjected to the most severe discipline.
And so as to cut out this vice of
personal ownership at the roots, the
abbot is to give out everything that is
necessary: that is, cowl, tunic,
stockings, shoes, belt, knife, stylus,
needle, handkerchief, and writing
tablets; so that every excuse based on
necessity is removed.
39. 39
In The Rule
Ch. 54, Whether a Monk May Receive
Letters or Anything Else
" If [the abbot] orders [the letter, blessed
object or little gift] to be received, it is in
his power to decide to whom it will be
given; and this is not to sadden the brother
to whom it was sent, so that occasion is
not given to the devil (Eph 4:27; 1 Tim 5:14). But one
who presumes to act otherwise is to be
subjected to the discipline of the Rule.
40. 40
In The Rule
Ch 39,
The Measure of Food:
"If it happens that the
work is heavier the
abbot can choose to
exercise his power,
when expedient,
to add something,
provided that before
all else over-
indulgence is avoided,
and that no monk
suffers indigestion."
41. 41
In The Rule
Ch 58., The Table of
the Abbot
"The table of the abbot
should always be with
guests and pilgrims.
Whenever there are few
guests it is within his
power to invite any of
the brothers he wishes.
He is, however, always to
leave one or two seniors
with the brothers for the
sake of discipline."
https://s-media-cache-ak0.pinimg.com/736x/52/24/de/5224de5d31ae381dc62138ae90d4dee3.jpg
42. 42
“Vessels of the Altar”
The cellarer is to
look upon all the
vessels and goods
of the monastery
as though they
were the sacred
vessels of the altar.
She is not to
neglect anything.
43. 43
More recently…
How beautiful will be the day when all the baptized
understand that their work, their job, is a priestly work, that
just as I celebrate Mass at this altar, so each carpenter
celebrates Mass at his workbench, and each metalworker,
each professional, each doctor with the scalpel, the market
woman at her stand, is performing a priestly office!
How may cabdrivers, I know, listen to this message there in
their cabs, you are a priest at the wheel, my friend, if you work
with honesty, consecrating that taxi of yours to God, bearing a
message of peace and love to the passengers who ride in your
cab.
Archbishop Oscar Romero
November 20, 1977
http://liturgyhouse.blogspot.com/2008/03/quotes-from-archbishop-oscar-
romero.html
50. 50
Latin custodio, a verb
To guard, to keep watch
This is the verb St. Jerome used to where
modern translations say "keep" as in
faciens misericordiam in millia his qui
diligunt me, et custodiunt praecepta mea,
SHOWING STEADFAST LOVE TO THOUSANDS OF THOSE
WHO LOVE ME AND KEEP MY COMMANDMENTS
CUSTIDIO has many and deep meanings across
Scripture, worthy of its own study.
51. 51
The Rule of St. Benedict, Ch. 4
In Ch 4.51-54, Tools for Good Works:
"to keep custody of one’s
mouth against depraved
speech, not to love
excessive speaking. Not
to speak words that are
vain or apt to provoke
laughter (cf. 2 Tim 2:16), not to
love frequent or raucous laughter (cf. Sir 21:23;)."
These words have been given a variety of
meanings, often leading to difficulty.
ThisExclusiveClipFrom‘TheInterview’FeaturesJamesFrancoAsADepravedTalkShowHost
http://brobible.com/entertainment/article/exclusive-clip-the-interview/
52. 52
Reading the Bible with St. Benedict
Monastics learned scripture by heart.
In St. Benedict's era:
The OT had some divisions.
The NT may have had divisions
but not our modern chapters
There were no verses or verse numbers.
Memory was entirely according to meaning.
SO: Quoting a phrase would bring to mind
the entire passage related to it.
Sister Irene Nowell taught an entire course on
"Reading the Bible with Benedict" from which
some of these ideas were drawn.
https://upload.wikimedia.org/wikipedia/commons/thumb/1/13/1QIsa_b.jpg/220px-1QIsa_b.jpg
54. 54
Scripture at the time of BenedictCodexClaromontanus:https://upload.wikimedia.org/wikipedia/commons/7/78/Codex_claromontanus_latin.jpg
Codex Claromontanus V, 4th or 5th century Latin manuscript
of the New Testament. The text, written on vellum.
55. 55
2 Timothy 2:16 in contextFromtheNewAmericanBibleviatheBibleGateway:
https://www.biblegateway.com/passage/?search=2%20Timothy%202
14Remind people of these things and charge them before
God to stop disputing about words. This serves no useful
purpose since it harms those who listen. 15 Be eager to
present yourself as acceptable to God, a workman who
causes no disgrace, imparting the word of truth without
deviation. 16 Avoid profane, idle talk, for such
people will become more and more godless,17 and their
teaching will spread like gangrene. Among them are
Hymenaeus and Philetus, 18 who have deviated from the
truth by saying that [the] resurrection has already taken
place and are upsetting the faith of some. 19 Nevertheless,
God’s solid foundation stands, bearing this inscription,
“The Lord knows those who are his”; and, “Let everyone
who calls upon the name of the Lord avoid evil.”
56. 56
Custody as Danger Control
The Letter of James
focuses on the harm
the tongue can do. It is
a warning.
St. Benedict forbids the ill
use of the tongue, but is
not afraid of the organ.
57. 57
Custody as safekeeping
Custody indicates value
• Valued possessions
• Children, our future
• Even prisoners, we
keep safe to guard the
dignity of all humans.
• God's commandments,
our guide and hope.
58. 58
Custody as Encouragement
Benedict tells us how
to use our tongues:
for praise, for prayer,
to edify others by our
reading, for blessing.
Scripts: At start of
prayer, on meeting
another monastic, for
start of service.
http://s3.amazonaws.com/artspan-fs/member_files/kiryah/The_Psalmist.jpg
59. 59
Custody as Training for Proper Use
Custody of a person
involves all needs,
not only physical.
True even in prisons.
Adequate custody
allows the person to
develop and flourish.
Many of the joys of life are possible only if we
tame passions and learn procedures.
Custody is a two-way relationship.
Obedience can be seen as custody relationship.
PartnershipTraining:
http://www.partnersdogtraining.com/images/img_sendsitgroup_HI.jpg
60. 60
Custody of the Tongue
…is not the same as
keeping silence
…is related to "custody of
my ways"
…may occur in the face
of "the wicked" and
of calamities
…has to do with hope and
trust in God
…is an integral part of
being acceptable to God,
carrying out God's work
acceptably
AbandonedWorship:
http://www.drawneartogod.com/ArtDetail.asp?ID=20010905&art=abandoned-
worship#.WHs2mlMrJeM
62. 62
Lectio Divina
"Holy Reading"
Remember that the best time of the day
was given to Reading in the medieval
monastic schedule.
Pondering the Word, hearing it new, letting
it speak: these are the goals. Quantity of
reading is not a goal at all.
63. 63
Monastic Contemplative Tradition
Grounded in Scripture
Begins with Lectio
• Reading. Read a passage slowly many times. Read it
silently, read it aloud. Try memorizing the passage.
• Meditating. As words or phrases stand out, focus
on them. Dialogue with. What do they remind you
of?
• Praying. Do you find yourself asking God questions?
Do people or situations come to mind? Allow the
connections to become a natural conversation with
God.
• Contemplating. This is a gift from God. It may not
happen and it is not the “reward” for a well-done
lectio divina! It is the delightful “aha-moment,” a
sense of timelessness, an inner awe at the beauty
or love or wisdom or of God.
64. 64
"A word"
Silence
The "word" of an abba
was for a particular
person and need.
Hundreds of stories,
sayings and lives were
collected.
Now slowly becoming
available in English.
ChristandaDesertHermit.Ancientfresco.
65. 65
Outside the Monastery
“No one shall presume to tell
others what he may have seen
or heard outside the monastery,
for this is very destructive. If
anyone so presumes, he is to be
subjected to the punishment of
the Rule. It is to be the same
with one who presumes to leave
the enclosure of the monastery,
whether to go anywhere or do
anything, however small,
without the order of the abbot.
http://fisheaters.com/twomonks.jpg
66. 66
Turning Towards God
Augustine: "You have made
us for yourself, O God, and
our hearts are restless until
they find rest in you."
Desiring God (John Piper)
Michael Casey, Toward God
Monastic practices give us
the opportunity and means
to turn our hearts to God.
72. 72
Encountering Christ
In God’s word
In the superior
In the pilgrim and guests
In the sick and the young
Members to each other
Present in all places
Therefore present in
oneself as well.
73. 73
Spiritual Life in the Body
Benedict prescribes
postures & gestures
bow to fellow server
prostrate for pardon
novice prostrates to receive
the prayers of all
traveler lies prostrate for
pardon of accidental errors
74. 74
Romano Guardini – Sacred Signs
(1911)
“EVERY part of the body is an
expressive instrument of the
soul. The soul does not
inhabit the body as a man
inhabits a house. It lives and
works in each member, each
fibre, and reveals itself in the
body's every line, contour
and movement.”
75. 75
Romano Guardini – Sacred Signs (1911)
Even when we are praying alone, to pray standing may
more forcibly express our inward state. The early
Christians stood by preference. The "Orante," in the
familiar catacomb representation, stands in her long
flowing robes of a woman of rank and prays with
outstretched hands, in perfect freedom, perfect
obedience, quietly attending to the word, and in
readiness to perform it with joy.”
“Stand up straight: not leaning, both feet on the ground,
the knees firm, not slackly bent, upright, in control.
Prayer made thus is both free and obedient, both
reverent and serviceable.”
https://www.ecatholic2000.com/guardini/signs6.shtml
76. 76
Divine Presence
We believe that the Divine Presence is
everywhere, and the eyes of the Lord in
every place look upon the good and the
evil. (Prov 15:3). We especially believe this
without any doubt when we are assisting
at the Work of God. (RB 19.1-2)
Chant psalms in such a way that our mind
and voice are in concord with each other.
(RB 19.7)
77. 77
Body a Temptation
“If it happens that the work is heavier the
abbot can choose to exercise his power,
when expedient, to add something, provided
that before all else
overindulgence is
avoided, and that no
monk suffers indigestion.
For nothing is more
contrary to all things
Christian than overindulgence, as Our Lord
says: See that your hearts are not weighed
down through overindulgence (Luke 21:34) (RB 39)”
79. 79
AUTHORITY
We have paradoxical ideas about authority
• We hope everyone will be “a leader” and train them for it
• We promote independent thinking and individual choice,
rather than looking for and following a leader
Benedict tells us to follow TWO authorities all the time:
• The Rule AND the Abbot who takes the place of Christ
• The Rule describe how to be a good follower
o Don’t grumble and complain, but be satisfied with the work you’re
asked to do
o If a task seems impossible, explain the problem but try it.
o Don’t get puffed up about your contributions
• If the Rule and the Abbot are in conflict, try to keep the Rule
but remember that it tells you to obey the Abbot.
80. 80
RESPONSIBILITY
Jesus Christ is the authority
• The Rule embodies a particular
path to follow Christ.
• The Abbot is the presence of
Christ guiding our actions.
• We want to respond to Christ
with our best self.
RESPONSIBILITY means that our community, our
superior, and the people we encounter believe in
us:
• The know our monastic commitment
• They sincerely expect us to live out our promises
• They will let us know when we fall short.
• They will encourage us as we try to improve.
81. 81
What Authority Cannot Do
Abbot's power depends on the obedience
of the monks.
Benedict knew this:
he told the unruly
monks they would
not like him.
Ch. 28 is about the
limits of the abbots
power, and the priorities when he must
deal with things he cannot control.
83. 83
“Choosing not what she
judges best for herself but
what is best for the
other.”
Relationship and
awareness of the others
revitalizes a sense of the
common good.
Care and Support
84. 84
Working Side by SideSlidetotellthestoryofSisterAquinataBockmannandthepotatoes
85. 85
Theology of Reproof
RB 27.2-3 He ought to use every skill of a
wise physician and send in senpectae…
under the cloak of secrecy, may support
the wavering brother… and console him
lest he be overwhelmed by excessive
sorrow. (2 Cor 2:7)
RB 27.4 Rather… let love for him be
reaffirmed (2 Cor 2:8) and let all pray for
him.
86. 86
Caring Abbot
For excommunicated and sick RB 27
• He should realize that he has undertaken care
of the sick, not tyranny over the healthy.
(RB 27.6)
87. 87
Caring Cellarer
For brothers
(RB 31.6-7)
• He should not annoy
the brothers.
For sick, children,
guests, and poor
(RB 31.9)
For poor and pilgrims
(RB 53.15)
88. 88
The Good Shepherd
Goes beyond charity
Repentance of the
offender, with
genuine conversion
of heart
Forgiveness by the
community to bring
about the salvation of “weak” brother
It is the image of the Good Shepherd
who wants and needs to save the one
lost sheep
89. 89
"These practices do
not create union
with God. If that
happens, it is an
accident. But these
are the practices
that will make you
accident prone."
Fr. Greg Mayers
95. 95
We give thanks for the blessing of winter:
Season to cherish the heart.
To make warmth and quiet for the heart.
To make soups and broths for the heart.
To cook for the heart and read for the heart.
To curl up softly and nestle with the heart.
To sleep deeply and gently at one with the heart.
To dream with the heart.
To spend time with the heart.
We give thanks for the blessing of winter:
Season to cherish the heart.
Amen.
97. 97
Inside the Monastery
The Rule was meant for a community.
• A leader who follows its precepts
• Fellow workers seeking similar paths
• Common understanding of practices and goals
• Common language, spoken and symbolic
98. 98
Outside the Monastery
Homes and workplaces
• Other missions and goals
• Few or no others following this path
• Various (competing) practices and goals
• A different (or no) common language,
spoken and symbolic
99. 99
Benedictine Adaptability
Designed for cloistered
communities
Even so, great variety
• Some very secluded
(especially the reforms)
• Some in urban areas
• Size varies from a dozen
to hundreds
• Focus on liturgy and
prayer, or on ministries
• The ministries and
means of livelihood vary
http://www.archirhett.com/wp-content/uploads/2016/02/mona_09.jpg
100. 100
Shaped by Social Realities
Christianity came to
Germany in 700s by
the foundation of
monasteries
• St Boniface
• St Walburga
Came to America to
teach immigrant
children
• Sr. Benedicta Riepp
https://s-media-cache-
ak0.pinimg.com/564x/d9/45/b8/d945b8269539cc74eed1b64750964988.jpg
102. 102
“Shaped by social realities”
SistersofSt.ScholasticaMonastery
We might see things one way
from a monastery descended
from Mother Benedicta Riepp’s lineage
or the other sisters who came from
Europe to teach or nurse in the late 1800s…
103. 103
“Shaped by social realities”
PhotobyS.MaryAgnesPattersonofMountSt.Scholastica,Atchison,KS
… but quite
differently from a
monastery
founded by the
Missionary
Benedictines
in rural Africa …
Sisters Susana, Imane, and Presentasia are thrilled with
the new dam that brings electricity to their monastery in
Chipole, Tanzania
104. 104
“Shaped by social realities”
PhotobySisterEdithBogueattheAbbeyofSt.Walburgain
VirginiaDale,Colorado.
… and still differently
from the viewpoint of
other monasteries in
America founded from
European abbeys in
the 20th century.
Sisters measuring rain water near the garden at
the Abbey of St. Walburga, Virginia Dale, CO.
107. 107
Conflicts of
old (Roman) &
new (German)
cultures
Inequality
Uncertainty
Factions &
Violence
Senatorial family: learn the arts of
rhetoric and manners of government
frescofromSantaScolasticainNorcia
Social Unrest in Benedict’s Era
108. 108
Now: Koyaanisqatsi
Koyaanisqatsi:
• Hopi term for
“chaotic life” or “life that calls
for another way of living” or
“unbalanced”
“The economy” has
become a force on its own.
Family relationships and
life are complex and
increasingly uncertain.
Life is fast, pressured,
scheduled, controlled.
Human dimension is lacking.
KoyaanisqatsiandPowaqatsi
http://www.koyaanisqatsi.org/films/powaqqatsi.php
109. 109
Social Unrest in Jesus’ Time
Conflict of Empire
and local cultures
Great inequality
Differences of faith
and values
Injustice & violence
Many expected a political or military
Messiah, or God to intervene in force.
https://s-media-cache-
ak0.pinimg.com/736x/a0/57/ec/a057ec9c5f2ffe7a874dd70f1d76f
1f3.jpg
110. 110
Jesus, the Surprising Savior
No distinctions by class
Jew and Gentile alike
Undaunted by Romans
but not their foe
Teaching the fulfillment
of values already spoken
Embodying God’s love
and sacrifice for all
Inviting us to follow.
111. 111
"Your way of acting should be different
from the world's way."
112. 112
Benedictine Practices
Entirely Gospel-based
The practices are the
result of long lectio on
the Scriptures and on
the life of Christ.
“What if we spent a
year trying to live out
‘Love one another’ and
really meant it?”
113. 113
Monastic Practices
Common “technology”
with many traditions of
monastic life – Sufi,
Essene, Buddhist, and
Native American
• Silence
• Separation
• Meditation
• Community
The effectiveness of these methods is etched
into our bodies, our embodied spirituality.
114. 114
“Do these things in
memory of me.”
Joseph,K.(2013).Re-focusingtheBenedictineTradition.
BenedictinesLXVI:1Spring/Summer2013
114
115. 115
RESPONDING TO THE
CALL
Our encounter with Christ, our
belief, makes claims on our lives
that are real.
Responding means shaping our
actions, our choices, our words,
even our hopes and dreams
towards Christ, out of love for him.
The Rule offers us a template and many
practices to translate our “Yes” to Christ into a
lived reality of new life.
116. 116
Abba Lot went to see Abba Joseph and said to him, “Abba, as far
as I can, I say my little office, I fast a little, I pray and meditate, I
live in peace and as far as I can, I purify my thoughts. What else
can I do?” Then the old man stood up and stretched his hands
towards heaven. His fingers became like ten lamps of fire and he
said to him, “If you will, you can become all flame.”
- From the Desert Fathers