{"id":32526,"date":"2016-03-08T09:35:01","date_gmt":"2016-03-08T15:35:01","guid":{"rendered":"https:\/\/praytellblog.com\/?p=32526"},"modified":"2016-03-08T09:45:43","modified_gmt":"2016-03-08T15:45:43","slug":"liturgical-reading-and-the-rule-of-benedict","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2016\/03\/08\/liturgical-reading-and-the-rule-of-benedict\/","title":{"rendered":"Liturgical reading and the Rule of Benedict"},"content":{"rendered":"<figure id=\"attachment_32530\" aria-describedby=\"caption-attachment-32530\" style=\"width: 319px\" class=\"wp-caption aligncenter\"><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-32530\" src=\"https:\/\/praytellblog.com\/wp-content\/uploads\/2016\/03\/1-DSC_0211.jpg\" alt=\"Keizersberg (Mont Cesar) Abbey cloister, Leuven, Belgium.\" width=\"319\" height=\"480\" \/><figcaption id=\"caption-attachment-32530\" class=\"wp-caption-text\">Keizersberg (Mont Cesar) Abbey cloister, Leuven, Belgium.<\/figcaption><\/figure>\n<p>One of the most important patterns of liturgical prayer is the periodic return to certain texts and actions\u2014for example, the slow turning of the three-year lectionary cycle, or the genuflections and signs of the cross that mark our crossing the threshold between sacred and ordinary space and time. At the heart of these patterns is our faith that the words and actions of tradition are inexhaustible: no matter how many times we have heard and done them, there is still room for them to further transform us, to mold us into the divine image.<\/p>\n<p>Benedictine monastics read the <em>Rule of Benedict<\/em> this way, as well as the Office. And so do I. This week, I was reading through the passage for March 5, slowly, with a pause after each line for the Holy Spirit to stir up some response. Here it is:<\/p>\n<blockquote><p>If a sister who has been frequently corrected for some fault,<br \/>\nand even excommunicated,<br \/>\ndoes not amend,<br \/>\nlet a harsher correction be applied,<br \/>\nthat is, let the punishment of the rod be administered.<\/p>\n<p>But if she still does not reform<br \/>\nor perhaps (which God forbid)<br \/>\neven rises up in pride and wants to defend her conduct,<br \/>\nthen let the Abbess do what a wise physician would do.<br \/>\nHaving used applications,<br \/>\nthe ointments of exhortation,<br \/>\nthe medicines of the Holy Scriptures,<br \/>\nfinally the cautery of excommunication<br \/>\nand of the strokes of the rod,<br \/>\nif she sees that her efforts are of no avail,<br \/>\nlet her apply a still greater remedy,<br \/>\nher own prayers and those of all the others,<br \/>\nthat the Lord, who can do all things<br \/>\nmay restore health to the sister who is sick.<\/p>\n<p>But if she is not healed even in this way,<br \/>\nthen let the Abbess use the knife of amputation,<br \/>\naccording to the Apostle&#8217;s words,<br \/>\n&#8220;Expel the evil one from your midst&#8221; (1 Cor. 5:13),<br \/>\nand again,<br \/>\n&#8220;If the faithless one departs, let her depart&#8221; (1 Cor. 7:15)<br \/>\nlest one diseased sheep contaminate the whole flock.<\/p><\/blockquote>\n<p>This slow cycle of reading allows for interpretations to change, even while the text stays foundational to the community. So, for example, corporal punishment is no longer a staple of Benedictine life! Rather, what struck me about this reading was Saint Benedict\u2019s deep and abiding faith that the ultimate father of the monastery is the Lord. As a parent, I read slowly through this passage, and can relate to the Abbess\u2019s mounting frustration. \u201cWill nothing work? I have tried everything, talked and talked, I\u2019ve explained, I\u2019ve taken away privileges, I\u2019ve even punished, but my efforts are of no avail!\u201d<\/p>\n<p>Benedict is familiar with the temptation to ever escalate the payout of bad behavior, and its logical consequences in a spiral of out-of-control violence. After all, this is what happened with the first monastery he led, whose monks tried to poison him due to his inability to adapt his asceticism to their spiritual abilities. Here, he counsels his successors against repeating his mistake. The realization that one&#8217;s efforts are of no avail is a critical moment for discernment.<\/p>\n<p>When human efforts come to naught, it is time not only for the conversion of the\u00a0troublemaker, but of the whole community, for if one member is sick, the whole body is sick. Thus, the Abbot or Abbess should \u201capply a still greater remedy,\u201d that is, humble and insistent prayer, \u201cthat the Lord, who can do all things may restore health to the sister who is sick.\u201d Benedict\u2019s resolution that his \u201cschool for the service of the Lord\u201d should \u201cintroduce nothing harsh or burdensome\u201d (Prologue) is not only why the <em>Rule<\/em> is still so powerful but also why so many Christians still esteem him as saint, father, and brother in Christ.<\/p>\n<p>We need look no further than the news to see the spiral of violence caused by ongoing repression and alienation of peoples who instead need love, security, and support. As we walk towards Holy Week, let us reflect on the example of Jesus Christ, who at the crucial moment of human history, said, \u201cForgive them, Father.\u201d<\/p>\n<p>Only unmerited forgiveness can undo the knots of history. If we cannot find this forgiveness in ourselves&#8230; then let us pray.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>One of the most important patterns of liturgical prayer is the periodic return to certain texts and actions\u2014for example, the slow turning of the three-year lectionary cycle, or the genuflections and signs of the cross that mark our crossing the threshold between sacred and ordinary space and time. At the heart of these patterns is our faith that the words and actions of tradition are inexhaustible&#8230;<\/p>\n","protected":false},"author":7,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[17,91],"tags":[687,2170,691],"class_list":["post-32526","post","type-post","status-publish","format-standard","hentry","category-liturgical-spirituality","category-liturgical-year","tag-forgiveness","tag-lectionary","tag-rule-of-benedict"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.4 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Liturgical reading and the Rule of Benedict - Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2016\/03\/08\/liturgical-reading-and-the-rule-of-benedict\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Liturgical reading and the Rule of Benedict - Home\" \/>\n<meta property=\"og:description\" content=\"One of the most important patterns of liturgical prayer is the periodic return to certain texts and actions\u2014for example, the slow turning of the three-year lectionary cycle, or the genuflections and signs of the cross that mark our crossing the threshold between sacred and ordinary space and time. 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