Reading will accompany the meals. ... The members should by turn serve one another's needs as they eat and drink, so that no one need ask for anything. RB 38: 1, 6
The practice of reading at table had been going on long before Benedict. For Pachomius the meal was an ascetical, penetential experience. During Cassian's time table-reading was a way to keep silence in the dining room. Augustine arranged for table-reading because "not only should your mouths eat food, but your ears should take in the Word of God." This pointed to Luke 4:4: "One does not live on bread alone but on every word that comes from the mouth of God." The scene described in the Rule of the Master was more like a master/student relationship: the monastics were quizzed on the reading during the meal.
Benedict drastically abbreviated his major sources and by doing so leaves us with little reason for why he continued table-reading, but he makes it clear, with out explanation, that reading is to be done. He does add something very valuable to the tradition of monastic meals: the element of charity. Benedict calls us listen to the Word of God and to watch out for the needs of one another. He is making it clear that we should be attentive to God speaking to us in the Word and in the neighbor. One without the other makes no sense to Benedict.
Listen! Be attentive!
December 13, 2009
CHAPTER 38 - The Reader for the Week
December 1, 2009
CHAPTER 37 - The Elderly and the Young
...they should certainly not be required to follow the strictness of the rule with regard to food, but should be treated with kindly consideration and allowed to eat before the regular hours. (RB 37:2-3)
This short chapter of the Rule of Benedict insists on people being kind, compassionate, and merciful to one another. Benedict doesn't seem to want to be living by the "letter of the law" but by the "spirit of the law". He asks us to adapt our schedules, our lives, our agendas, our very selves for the greater good. We are to see the needs of others and respond with pastoral care, concern and compassion.
November 19, 2009
CHAPTER 36 - The Sick
Care of the sick must rank above and before all else, so that they may truly be served as Christ who said: "I was sick and you visited me (Mt 25:36)," and "What you did for one of these least of my people you did for me (Mt 25:40)." -- RB:1-3
Service is the theme of this chapter in the Rule of Benedict. Benedict is showing once again that mutual service to others is primary in the Way of Life he embraces and hands on to his followers. We are to meet Christ as we care for one another and therefore we are to be Christ for one another. A large portion of Christ's earthly ministry was service: healing of the sick, crippled, deaf and blind. We are to be ever aware of the presence of Christ in those that we serve and at the same time we are to be the presence of Christ to the people we serve. Servant to the servant. Christ to Christ.
November 8, 2009
OBLATE COMMITMENT - 2009
Oblate Initiates 2009:
Front row, from left: Barbara Doverspike, Jan Urban, Dorothy Konyha
November 3, 2009
CHAPTER 35 - Kitchen Servers of the Week
The members should serve one another. (RB 35:1)
Kitchen service is a theme discussed by the whole monastic tradition. Pachomius mentions weekly service as part of community life. Cassian gives a detailed description of the blessing of weekly servers. Benedict follows with the custom of weekly rotation of cooks and table servers but he brings out the significance of service in a completely new way. The service that Benedict describes is meant to foster charity and love. Embracing this meaning for service aids ones spiritual growth. Love places us at the service of others. Following the Way of Benedict provides the opportunity for us to be an expression of Christ-like love. This expression of Christ-like love will manifest itself as we live life in a self-giving manner and give loving service each and every day to each and every person.
October 16, 2009
CHAPTER 34 - Distribution of Goods According to Need
First and foremost, there must be no word or sign of the evil of grumbling, no manifestation of it for any reason at all. (RB 34:6)
Grumbling and murmuring can signify a basic lack of gratitude for all that is gift and grace for us. Those who grumble usually spend too much time comparing themselves to others. For Benedict this is a serious offense. Gratitude and thanksgiving are the main teaching of this chapter. Developing a heart filled with gratitude and thanksgiving brings peace, joy, hope and inner-freedom to each person.
