Oblates

Some time ago (December 2003), I wrote a short Reflection for our Oblates on ‘Reconciliation in the Rule of Benedict’. However, in the light of various events since then it seems to me that this topic is by no means exhausted, so it might be worthwhile to look at it again. The whole question of forgiveness is one that we constantly need to reflect on as we walk the spiritual path.

Where can we look for encouragement and guidance? Let us begin with Scripture: Isaiah assures us of God’s unlimited forgiveness: I have swept away your transgressions like a cloud, and your sins like mist; return to me, for I have redeemed you.

(Isaiah 44:22) Similarly the Psalmist declares: As far as the east is from the west, so far God removes our transgressions from us. (Ps. 103) Jesus insists that we forgive, not seven times, but seventy seven times; (Matt. 18:22) in other words, an unlimited number of times. Christ himself forgave those who condemned him: Forgive them Father, for they do not know what they are doing. (Luke 23:34). Read more »

Many years ago in England, I used to enjoy listening to a radio program which always began with the question Have you read any good books lately? It makes a good conversation opener, and often leads to some interesting and thought provoking discussion.

One book I have been reading and re-reading over the past year is Drawn into the Mystery of Jesus through the Gospel of John, by Jean Vanier. It is an inspiring and challenging book, and has prompted me to take a fresh look at the gospel of John, and its implications in my daily life. As I read Jean Vanier’s book, I was struck by the similarities between many of his words and those of Benedict. This should not surprise us, for although they are more than 1500 years apart, their writing and teaching are both founded on the gospel. Read more »

St Benedict was a Roman. Like any good Roman he had a flair for organization, a concern for order, a respect for authority. Monastic life for him was to be structured; it was to follow a rule and a hierarchical chain of command. He was founding his monasteries at the time the Roman Empire was breaking apart, weakened by corruption at the center and barbarian invasion from the without. Benedict’s monasteries were to be held together by a strong and responsible central leadership.

The Abbot or Abbess “holds the place of Christ” (Ch 2) however he/she was always accountable to the Rule and God. This center would not be corrupt and would recognize that it was part of a higher chain of command. As for barbarian invasions from the outside Benedict wanted his monasteries enclosed, all the necessities of life should be found within; “there should be no need for monks to roam outside,” he writes, “because this is not at all good for their souls” (Ch 66). Read more »

In the Rule we discover a variety of ideas and activities that relate to what we might consider labour or work. Some of them are familiar to most of us – for example, activities such as laundry and food preparation. What is perhaps most striking for modern lay people, however, is the idea of the Work of God ("Opus Dei"). While in some sense all our activity may be described as the work of God when we see it through the eyes of Christ, St. Benedict is referring specifically to active and focused commitment to communal praying of the daily office.

His words remind us of the central importance of this activity in our lives: Indeed, nothing is to be preferred to the Work of God [RB 43:3]. Most of us understand what a struggle it is to make this prayer discipline the priority in our daily lives. We also understand, however, that the consistent commitment to daily meditation and praying of the office shapes our lives and bears fruit. Read more »

Dear Friends, Read more »