The Eighth Sunday after Pentecost

Almighty God, the fountain of all wisdom, you know our necessities before we ask and our ignorance in asking: Have compassion on our weakness, and mercifully give us those things which for our unworthiness we dare not, and for our blindness we cannot ask; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

The Feast of Saint Mary Magdalene

Almighty God, whose blessed Son restored Mary Magdalene to health of body and of mind, and called her to be a witness of his resurrection: Mercifully grant that by our grace we may be healed from all our infirmities and know you in the power of his unending life; who with you and the Holy Spirit, lives and reigns, one God, now and for ever. Amen.

The Rule of Saint Benedict

On Those Who Come Late to the Work of God or to Table

At the hour for the Divine Office,
as soon as the signal is heard,
let them abandon whatever they may have in hand
and hasten with the greatest speed,
yet with seriousness, so that there is no excuse for levity.
Let nothing, therefore, be put before the Work of God.

If at the Night Office
anyone arrives after the "Glory be to the Father" of Psalm 94 --
which Psalm for this reason we wish to be said
very slowly and protractedly --
let him not stand in his usual place in the choir;
but let him stand last of all,
or in a place set aside by the Abbot for such negligent ones
in order that they may be seen by him and by all.
He shall remain there until the Work of God has been completed,
and then do penance by a public satisfaction.
the reason why we have judged it fitting
for them so stand in the last place or in a place apart
is that,
being seen by all,
they may amend for very shame.
For if they remain outside of the oratory,
there will perhaps be someone who will go back to bed and sleep
or at least seat himself outside and indulge in idle talk,
and thus an occasion will be provided for the evil one.
But let them go inside,
that they many not lose the whole Office,
and may amend for the future.

At the day Hours
anyone who does not arrive at the Work of God
until after the verse
and the "Glory be to the Father" for the first Psalm following it
shall stand in the last place,
according to our ruling above.
Nor shall he presume to join the choir in their chanting
until he has made satisfaction,
unless the Abbot should pardon him and give him permission;
but even then the offender must make satisfaction for his fault.

The Rule of Saint Benedict

That No One Speak After Compline

Monastics ought to be zealous for silence at all times,
but especially during the hours of the night.
For every season, therefore,
whether there be fasting or two meals,
let the program be as follows:

If it be a season when there are two meals,
then as soon as they have risen from supper
they shall all sit together,
and one of them shall read the Conferences
or the Lives of the Fathers
or something else that may edify the hearers;
not the Heptateuch or the Books of Kings, however,
because it will not be expedient for weak minds
to hear those parts of Scripture at that hour;
but they shall be read at other times.

If it be a day of fast,
then having allowed a short interval after Vespers
they shall proceed at once to the reading of the Conferences,
as prescribed above;
four or five pages being read, or as much as time permits,
so that during the delay provided by this reading
all may come together,
including those who may have been occupied
in some work assigned them.

When all, therefore, are gathered together,
let them say Compline;
and when they come out from Compline,
no one shall be allowed to say anything from that time on.
And if anyone should be found evading this rule of silence,
let her undergo severe punishment.
An exception shall be made
if the need of speaking to guests should arise
or if the Abbot should give someone an order.
But even this should be done with the utmost gravity
and the most becoming restraint.

Elizabeth Cady Stanton, Amelia Bloomer, Sojourner Truth, and Harriet Ross Tubman, Liberators and Prophets

O God, whose Spirit guides us into all truth and makes us free: Strengthen and sustain us as you did your servants Elizabeth, Amelia, Sojourner, and Harriet. Give us vision and courage to stand against oppression and injustice and al that works against the glorious liberty to which you call all your children; through Jesus Christ our Savior, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

At What Hours the Meals Should Be Taken

From holy Easter until Pentecost
let the brothers take dinner at the sixth hour
and supper in the evening.

From Pentecost throughout the summer,
unless the monks have work in the fields
let them fast on Wednesdays and Fridays until the ninth hour;
on the other days let them dine at the sixth hour.
This dinner at the sixth hour shall be the daily schedule
if they have work in the fields
or the heat of summer is extreme;
the Abbot's foresight shall decide on this.

Thus it is that he should adapt and arrange everything
in such a way that souls may be saved
and that the brethren may do their work
without just cause for murmuring.

From the Ides of September until the beginning of Lent
let them always take their dinner at the ninth hour.

In Lent until Easter let them dine in the evening.
But this evening hour shall be so determined
that they will not need the light of a lamp while eating,
Indeed at all seasons
let the hour, whether for supper or for dinner, be so arranged
that everything will be done by daylight.

Macrina, Monastic & Teacher

Merciful God, you called your servant Macrina to reveal in her life and her teaching the riches of your grace and truth: May we, following her example, seek after your wisdom and live according to her way; through Jesus Christ our Savior, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

The Proper Amount To Drink

"Everyone has personal gifts from God, one this and another that (1 Cor 7:7)." It is, therefore, with some uneasiness that we specify the amount of food and drink for others. However, with due regard for the infirmities of the sick, we believe that a half bottle of wine a day is sufficient for each. But those to whom God gives the strength to abstain must know that they will earn their own reward.

The abbot will determine when local conditions, work or the summer heat indicates the need for a greater amount. They must, in any case take great care lest excess or drunkenness creep in. We read that monastics should not drink wine at all, but since the monastics of our day cannot be convinced of this, let us at least agree to drink moderately, and not to the point of excess, for "wine makes even the wise go astray (Sir 19:2)."

However, where local circumstances dictate an amount much less than what is stipulated above, or even none at all, those who live there should bless God and not grumble. Above all else we admonish them to refrain from grumbling.

The Rule of Saint Benedict

On the Measure of Food

We think it sufficient for the daily dinner,
whether at the sixth or the ninth hour,
that every table have two cooked dishes
on account of individual infirmities,
so that he who for some reason cannot eat of the one
may make his meal of the other
Therefore let two cooked dishes suffice for all the brethren;
and if any fruit or fresh vegetables are available,
let a third dish be added.

Let a good pound weight of bread suffice for the day,
whether there be only one meal or both dinner and supper.
If they are to have supper,
the cellarer shall reserve a third of that pound,
to be given them at supper.

But if it happens that the work was heavier,
it shall lie within the Abbot's discretion and power,
should it be expedient,
to add something to the fare.
Above all things, however,
over-indulgence must be avoided
and a monk must never be overtaken by indigestion;
for there is nothing so opposed to the Christian character
as over-indulgence
according to Our Lord's words,
"See to it that your hearts be not burdened
with over-indulgence" (Luke 21:34).

Young boys
shall not receive the same amount of food as their elders,
but less;
and frugality shall be observed in all circumstances.

Except the sick who are very weak,
let all abstain entirely
from eating the flesh of four-footed animals.

The Feast of William White of Pennsylvania

O Lord, who in a time of turmoil and confusion raised up your servant William White, and endowed him with wisdom, patience, and a reconciling temper, that he might lead your Church into ways of stability and peace: Hear our prayer, and give us wise and faithful leaders, that through their ministry your people may be blessed and your will be done; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

On the Weekly Reader

The meals of the brothers should not be without reading.
Nor should the reader be
anyone who happens to take up the book;
but there should be a reader for the whole week,
entering that office on Sunday.
Let this incoming reader,
after Mass and Communion,
ask all to pray for him
that God may keep him from the spirit of pride
And let him intone the following verse,
which shall be said three times by all in the oratory:
"O Lord, open my lips,
and my mouth shall declare Your praise."
Then, having received a blessing,
let him enter on the reading.

And let absolute silence be kept at table,
so that no whispering may be heard
nor any voice except the reader's.
As to the things they need while they eat and drink,
let the brothers pass them to one another
so that no one need ask for anything.
If anything is needed, however,
let it be asked for by means of some audible sign
rather than by speech.
Nor shall anyone at table presume to ask questions
about the reading or anything else,
lest that give occasion for talking;
except that the Superior may perhaps wish
to say something briefly for the purpose of edification.

The brother who is reader for the week
shall take a little ablution before he begins to read,
on account of the Holy Communion
and lest perhaps the fast be hard for him to bear.
He shall take his meal afterwards
with the kitchen and table servers of the week.

The brothers are not to read or chant in order,
but only those who edify their hearers.

The Rule of Saint Benedict

On the Old and Children

Although human nature itself is drawn to special kindness
towards these times of life,
that is towards the old and children,
still the authority of the Rule should also provide for them.

Let their weakness be always taken into account,
and let them by no means be held to the rigor of the Rule
with regard to food.
On the contrary,
let a kind consideration be shown to them,
and let them eat before the regular hours.

The Seventh Sunday after Pentecost

O Lord, mercifully receive the prayers of your people who call upon you, and grant that they may know and understand what things they ought to do, and also may have grace and power faithfuly to accomplish them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

The Rule of Saint Benedict

On the Sick

Before all things and above all things,
care must be taken of the sick,
so that they will be served as if they were Christ in person;
for He Himself said, "I was sick, and you visited Me" (Matt 25:36),
and, "What you did for one of these least ones, you did for Me" (Matt.25:40).
But let the sick on their part consider
that they are being served for the honor of God,
and let them not annoy their brothers who are serving them
by their unnecessary demands.
Yet they should be patiently borne with,
because from such as these is gained a more abundant reward.
Therefore the Abbot shall take the greatest care
that they suffer no neglect.

For these sick let there be assigned a special room
and an attendant who is God-fearing, diligent and solicitous.
Let the use of baths be afforded the sick
as often as may be expedient;
but to the healthy, and especially to the young,
let them be granted more rarely.
Moreover,
let the use of meat be granted to the sick who are very weak,
for the restoration of their strength;
but when they are convalescent,
let all abstain from meat as usual.

The Abbot shall take the greatest care
that the sick be not neglected by the cellarers or the attendants;
for he also is responsible for what is done wrongly by her disciples.

For Those Renewing Their Baptismal Vows

O God, you prepared your disciples for the coming of the Spirit through the teaching of your Son Jesus Christ. Make the hearts and minds of your servants, Scott, Leigh Ann, Jesse, Beth, and Earline ready to receive the blessing of the Holy Spirit, that they may be filled with the strength of his presence, through Jesus Christ our Lord. Amen.

Almighty God, look with favor upon your servants who soon will reaffirm their commitment in following Christ and to serve in his name. Give them courage, patience, and vision; and strengthen us all in our Christian vocation of witness to the world, and of service to others; through Jesus Christ our Lord. Amen.

The Rule of Saint Benedict

On the Weekly Servers in the Kitchen

An hour before the meal
let the weekly servers each receive a drink and some bread
over and above the appointed allowance,
in order that at the meal time they may serve their brethren
without murmuring and without excessive fatigue.
On solemn days, however, let them wait until after Mass.

Immediately after the Morning Office on Sunday,
the incoming and outgoing servers
shall prostrate themselves before all the brethren in the oratory
and ask their prayers.
Let the server who is ending his week say this verse:
"Blessed are You, O Lord God,
who have helped me and consoled me."
When this has been said three times
and the outgoing server has received his blessing,
then let the incoming server follow and say,
"Incline unto my aid, O God;
O Lord, make haste to help me."
Let this also be repeated three times by all,
and having received his blessing
let him enter his service.

The Rule of Saint Benedict

On the Weekly Servers in the Kitchen

Let the brethren serve one another,
and let no one be excused from the kitchen service
except by reason of sickness
or occupation in some important work.
For this service brings increase of reward and of charity.
But let helpers be provided for the weak ones,
that they may not be distressed by this work;
and indeed let everyone have help,
as required by the size of the community
or the circumstances of the locality.
If the community is a large one,
the cellarer shall be excused from the kitchen service;
and so also those whose occupations are of greater utility,
as we said above.
Let the rest serve one another in charity.

The one who is ending his week of service
shall do the cleaning on Saturday.
He shall wash the towels
with which the brethren wipe their hands and feet;
and this server who is ending his week,
aided by the one who is about to begin,
shall wash the feet of all the brethren.
He shall return the utensils of his office to the cellarer
clean and in good condition,
and the cellarer in turn shall consign them to the incoming server,
in order that he may know
what he gives out and what he receives back.

The Rule of Saint Benedict

Whether All Should Receive in Equal Measure What Is Necessary

Let us follow the Scripture,
"Distribution was made to each
according as anyone had need" (Acts 4:35).
By this we do not mean that there should be respecting of persons
(which God forbid),
but consideration for infirmities.
He who needs less should thank God and not be discontented;
but he who needs more
should be humbled by the thought of his infirmity
rather than feeling important
on account of the kindness shown him.
Thus all the members will be at peace.

Above all, let not the evil of murmuring appear
for any reason whatsoever
in the least word or sign.
If anyone is caught at it,
let him be placed under very severe discipline.

The Feast of Saint Benedict of Nursia

Almighty and everlasting God, your precepts are the wisdom of a loving Father: Give us grace, following the teaching and example of your servant Benedict, to walk with loving and willing hearts in the school of the Lord's service; let your ears be open to our prayers; and prosper with your blessing the work of our hands; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

Whether Monks Ought to Have Anything of Their Own

This vice especially
is to be cut out of the monastery by the roots.
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;
but for all their necessities
let them look to the Father of the monastery.
And let it be unlawful to have anything
which the Abbot has not given or allowed.
Let all things be common to all,
as it is written (Acts 4:32),
and let no one say or assume that anything is his own.

But if anyone is caught indulging in this most wicked vice,
let him be admonished once and a second time.
If he fails to amend,
let him undergo punishment.

The Rule of Saint Benedict

On the Tools and Property of the Monastery

For the care of the monastery's property
in tools, clothing and other articles
let the Abbot appoint brothers
on whose manner of life and character he can rely;
and let him, as he shall judge to be expedient,
consign the various articles to them,
to be looked after and to be collected again.
The Abbot shall keep a list of these articles,
so that as the brothers succeed one another in their assignments
he may know what he gives and what he receives back.

If anyone treats the monastery's property
in a slovenly or careless way,
let him be corrected.
If he fails to amend,
let him undergo the discipline of the Rule.

The Rule of Saint Benedict

What Kind of Man the Cellarer of the Monastery Should Be

Above all things let him have humility;
and if he has nothing else to give
let him give a good word in answer
for it is written,
"A good word is above the best gift" (Eccles. 18:17).

Let him have under his care
all that the Abbot has assigned to him,
but not presume to deal with what he has forbidden him.

Let him give the brethren their appointed allowance of food
without any arrogance or delay,
that they may not be scandalized,
mindful of the Word of God as to what he deserves
"who shall scandalize one of the little ones" (Matt 18:6).

If the community is a large one,
let helpers be given him,
that by their assistance
he may fulfill with a quiet mind the office committed to him.
The proper times should be observed
in giving the things that have to be given
and asking for the things that have to be asked for,
that no one may be troubled or vexed in the house of God.

The Sixth Sunday after Pentecost

O God, you have taught us to keep all your commandments by loving you and our neighbor: Grant us the grace of your Holy Spirit, that we may be devoted to you with our whole heart, and united to one another with pure affection; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

What Kind of Man the Cellarer of the Monastery Should Be

As cellarer of the monastery
let there be chosen from the community
one who is wise, of mature character, sober,
not a great eater, not haughty, not excitable,
not offensive, not slow, not wasteful,
but a God-fearing man
who may be like a father to the whole community.

Let him have charge of everything.
He shall do nothing without the Abbot's orders,
but keep to his instructions.
Let him not vex the brethren.
If any brother
happens to make some unreasonable demand of him,
instead of vexing the brother with a contemptuous refusal
he should humbly give the reason
for denying the improper request.

Let him keep quard over his own soul,
mindful always of the Apostle's saying
that "he who has ministered well
will acquire for himself a good standing" (1 Tim. 3:13).

Let him take the greatest care
of the sick, of children, of guests and of the poor,
knowing without doubt
that he will have to render an account for all these
on the Day of Judgment.

Let him regard all the utensils of the monastery
and its whole property
as if they were the sacred vessels of the altar.
Let him not think that he may neglect anything.
He should be neither a miser
nor a prodigal and squanderer of the monastery's substance,
but should do all things with measure
and in accordance with the Abbot's instructions.

Overheard

We want to get people board with themselves so they can start looking at Jesus.

Taddled from Trinity News

The Prayer of Humble Access

Preparing to receive Holy Communion:

We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord whose property is always to have mercy. Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that we may evermore dwell in him, and he in us. Amen.

The Rule of Saint Benedict

Whether Brethren Who Leave the Monastery Should Be Received Again

If a brother
who through his own fault leaves the monastery
should wish to return,
let him first promise full reparation for his having gone away;
and then let him be received in the lowest place,
as a test of his humility.
And if he should leave again,
let him be taken back again,
and so a third time;
but he should understand that after this
all way of return is denied him.

The Rule of Saint Benedict

Chapter 28: On Those Who Will Not Amend after Repeated Corrections

If a brother who has been frequently corrected for some fault,
and even excommunicated, does not amend,
let a harsher correction be applied,
that is, let the punishment of the rod be administered.

But if he still does not reform
or perhaps (which God forbid)
even rises up in pride and wants to defend his conduct,
then let the Abbot do what a wise physician would do.
Having used applications, the ointments of exhortation,
the medicines of the Holy Scriptures,
finally the cautery of excommunication
and of the strokes of the rod,
if he sees that his efforts are of no avail,
let him apply a still greater remedy,
his own prayers and those of all the others,
that the Lord, who can do all things
may restore health to the brother who is sick.

But if he is not healed even in this way,
then let the Abbot use the knife of amputation,
according to the Apostle's words,
"Expel the evil one from your midst" (1 Cor. 5:13),
and again, "If the faithless one departs, let
her depart" (1 Cor. 7:15) lest one diseased sheep
contaminate the whole flock.

ONE Vote '08

The mission of the Anglican Communion is to respond to human need by loving service and to seek to transform unjust structures of society, thus it has adopted the One Campaign as a way of fulfilling its commitment to the Millennium Development Goals. The eradication of poverty must become the priority of every baptized person.

Click here to read more about ONE Vote '08.

Independence Day

Lord God Almighty, in whose Name the founders of this country won liberty for themselves and for us, and lit the torch of freedom for nations then unborn: Grant that we and all the people of this land may have grace to maintain our liberties in righteousness and peace; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

How Solicitous the Abbot Should Be for the Excommunicated

Let the Abbot be most solicitous
in his concern for delinquent brethren,
for "it is not the healthy but the sick who need a physician" (Matt 9:12)
And therefore he ought to use every means
that a wise physician would use.
Let him send senpectae,
that is, brethren of mature years and wisdom,
who may as it were secretly console the wavering brother
and induce him to make humble satisfaction;
comforting him
that he may not "be overwhelmed by excessive grief" (2 Cor. 2:7),
but that, as the Apostle says,
charity may be strengthened in him (2 Cor. 2:8).
And let everyone pray for him.

For the Abbot must have the utmost solicitude
and exercise all prudence and diligence
lest he lose any of the sheep entrusted to him.
Let him know
that what he has undertaken is the care of weak souls
and not a tyranny over strong ones;
and let him fear the Prophet's warning
through which God says,
"What you saw to be fat you took to yourselves,
and what was feeble you cast away" (Ezec. 34:3,4).
Let him rather imitate the loving example of the Good Shepherd
who left the ninety-nine sheep in the mountains
and went to look for the one sheep that had gone astray,
on whose weakness He had such compassion
that He deigned to place it on His own sacred shoulders
and thus carry it back to the flock (Luke 15:4-5).

The Rule of Saint Benedict

On Those Who Without an Order Associate with the Excommunicated

If any brother presumes
without an order from the Abbot
to associate in any way with an excommunicated brother,
or to speak with brother,
or to send him a message,
let him incur a similar punishment of excommunication.

The Rule of Saint Benedict

On Weightier Faults

Let the brother who is guilty of a weightier fault
be excluded both from the table and from the oratory.
Let none of the brethren join him
either for company or for conversation.
Let him be alone at the work assigned him,
abiding in penitential sorrow
and pondering that terrible sentence of the Apostle
where he says that a man of that kind is handed over
for the destruction of the flesh,
that the spirit may be saved in the day of the Lord (1 Cor. 5:5).
Let him take his meals alone
in the measure and at the hour
which the Abbot shall consider suitable for him.
He shall not be blessed by those who pass by,
nor shall the food that is given him be blessed.

The Fifth Sunday after Pentecost

Almighty God, you have built your Church upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone: Grant us so to be joined together in unity of spirit by their teaching, that we may be made a holy temple acceptable to you; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

What the Measure of Excommunication Should Be

The measure of excommunication or of chastisement
should correspond to the degree of fault,
which degree is estimated by the judgment of the Abbot.

If a brother is found guilty of lighter faults,
let him be excluded from the common table.
Now the program for one deprived of the company of the table
shall be as follows:
In the oratory he shall intone neither Psalm nor antiphon
nor shall he recite a lesson
until he has made satisfaction;
in the refectory he shall take his food alone
after the community meal,
so that if they eat at the sixth hour, for instance,
that brother shall eat at the ninth,
while if they eat at the ninth hour
he shall eat in the evening,
until by a suitable satisfaction he obtains pardon.

From the Diary

Well, as I was saying, the world is eaten up by boredom. to perceive this needs a little preliminary thought: you can't see it all at once. It is like dust. You go about and never notice, you breathe it in, you eat and drink it. It is sifted so fine, it doesn't even grit on your teeth. but stand still for an instant and there it is, coating your face and hands. To shake off this drizzle of ashes you must be for ever on the go. And so people are always "on the go." Perhaps the answer would be that the world has long been familiar with boredom, that such is the true condition of man. No doubt the seed was scattered all over life, and here and there found fertile soil to take root; but I wonder if man has ever before experienced this contagion, this leprosy of boredom: an aborted despair, a shameful form of despair in some way like the fermentation of a Christianity in decay.

from Georges Bernanos,
The Diary of a Country Priest

The Rule of Saint Benedict

On Excommunication for Faults

If a brother is found to be obstinate,
or disobedient, or proud, or murmuring,
or habitually transgressing the Holy Rule in any point
and contemptuous of the orders of his seniors,
the latter shall admonish him secretly a first and a second time,
as Our Lord commands (Matt. 18:15).
If he fails to amend,
let him be given a public rebuke in front of the whole community.
But if even then he does not reform,
let him be placed under excommunication,
provided that he understands the seriousness of that penalty;
if he is perverse, however,
let him undergo corporal punishment.

Saints Peter and Paul, Apostles

Almighty God, whose blessed apostles Peter and Paul glorified you by their martyrdom: Grant that your Church, instructed by their teaching and example, and knit together in unity by your Spirit, may ever stand firm upon the one foundation, which is Jesus Christ our Lord; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

The Rule of Saint Benedict

How the Brothers Are to Sleep

Let each one sleep in a separate bed.
Let them receive bedding suitable to their manner of life,
according to the Abbot's directions.
If possible let all sleep in one place;
but if the number does not allow this,
let them take their rest by tens or twenties
with the seniors who have charge of them.

A candle shall be kept burning in the room until morning.

Let them sleep clothed and girded with belts or cords --
but not with their knives at their sides,
lest they cut themselves in their sleep --
and thus be always ready to rise without delay
when the signal is given
and hasten to be before one another at the Work of God,
yet with all gravity and decorum.

The younger shall not have beds next to one another,
but among those of the older ones.

When they rise for the Work of God
let them gently encourage one another,
that the drowsy may have no excuse.

Irenaeus, Bishop of Lyon, c. 202

Almighty God, you upheld your servant Irenaeus with strength to maintain the truth against every blast of vain doctrine: Keep us, we pray, steadfast in your true religion, that in constancy and peace we may walk in the way that leads to eternal life; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

The Rule of Saint Benedict

On the Deans of the Monastery

If the community is a large one,
let there be chosen out of it
brethren of good repute and holy life,
and let them be appointed deans.
These shall take charge of their deaneries in all things,
observing the commandments of God
and the instructions of their Abbot.

Let men of such character be chosen deans
that the Abbot may with confidence
share his burdens among them.
Let them be chosen not by rank
but according to their worthiness of life
and the wisdom of their doctrine.

If any of these deans should become inflated with pride
and found deserving of censure,
let him be corrected once, and again, and a third time.
If he will not amend,
then let him be deposed
and another be put in his place who is worthy of it.

And we order the same to be done in the case of the Prior.

The Rule or Saint Benedict

On Reverence in Prayer

When we wish to suggest our wants to persons of high station,
we do not presume to do so
except with humility and reverence.
How much the more, then,
are complete humility and pure devotion necessary
in supplication of the Lord who is God of the universe!
And let us be assured
that it is not in saying a great deal that we shall be heard (Matt 6:7),
but in purity of heart and in tears of compunction.
Our prayer, therefore, ought to be short and pure,
unless it happens to be prolonged
by an inspiration of divine grace.
In community, however, let prayer be very short,
and when the Superior gives the signal let all rise together.

The Rule of Saint Benedict

On the Manner of Saying the Divine Office

We believe that the divine presence is everywhere
and that "the eyes of the Lord
are looking on the good and the evil in every place" (Prov. 15:3).
But we should believe this especially without any doubt
when we are assisting at the Work of God.
To that end let us be mindful always of the Prophet's words,
"Serve the Lord in fear" (Ps. 2:11)
and again "Sing praises wisely" (Ps. 46:8)
and "In the sight of the Angels I will sing praise to You" (Ps. 137:1).
Let us therefore consider how we ought to conduct ourselves
in sight of the Godhead and of His Angels,
and let us take part in the psalmody in such a way
that our mind may be in harmony with our voice.

The Five Marks of Mission

The Five Marks of Mission of the
Worldwide Anglican Communion

To proclaim the Good News of the Kingdom

To teach, baptise and nurture new believers

To respond to human need by loving service

To seek to transform unjust structures of society

To strive to safeguard the integrity of creation and sustain and renew the life of the earth

(Bonds of Affection-1984 ACC-6 p49, Mission in a Broken World-1990 ACC-8 p101)

The Birth of John the Baptist

Almighty God, by whose providence your servant John the Baptist was wonderfully born, and sent to prepare the way of your Son our Savior by preaching repentance: Make us so to follow his teaching and holy life, that we may truly repent according to his preaching; and, following his example, constantly speak the truth, boldly rebuke vice, and patiently suffer for the truth's sake; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

_______________________

The Feast of the Birth of John the Baptist is celebrated on June 24th, but because it arrived on a Sunday this year, the feast was transferred until today. It is one of the most ancient feasts of the church. The Roman observance of the winter solstice was adopted by the Christians by 354 as the celebration of the Incarnation, the birth of our Lord. Today's feast falls on the summer solstice. From the summer solstice the northern hemisphere's sun begins to wane. We are reminded of John's words regarding Christ: "I must decrease in order that he may increase." Thus the light return and is reborn at the winter solstice.

The Rule of Saint Benedict

In What Order the Psalms Are to Be Said

The order of psalmody for the day Hours being thus arranged,
let all the remaining Psalms be equally distributed
among the seven Night Offices
by dividing the longer Psalms among them
and assigning twelve Psalms to each night.

We strongly recommend, however,
that if this distribution of the Psalms is displeasing to anyone,
she should arrange them otherwise,
in whatever way she considers better,
but taking care in any case
that the Psalter with its full number of 150 Psalms
be chanted every week
and begun again every Sunday at the Night Office.
For those monastics show themselves too lazy
in the service to which they are vowed,
who chant less than the Psalter with the customary canticles
in the course of a week,
whereas we read that our holy Fathers
strenuously fulfilled that task in a single day.
May we, lukewarm that we are, perform it at least in a whole week!

The Fourth Sunday after Pentecost

O Lord, make us have perpetual love and reverence for your holy Name, for you never fail to help and govern those whom you have set upon the sure foundation of your loving kindness; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

In What Order the Psalms Are to Be Said

Vespers are to be sung with four Psalms every day.
These shall begin with Psalm 109 and go on to Psalm 147,
omitting those which are set apart for other Hours;
that is to say that
with the exception of Psalms 117 to 127 and Psalms 133 and 142,
all the rest of these are to be said at Vespers.
And since there are three Psalms too few,
let the longer ones of the above number be divided,
namely Psalms 138, 143 and 144.
But let Psalm 116 because of its brevity be joined to Psalm 115.

The order of the Vesper Psalms being thus settled,
let the rest of the Hour --
lesson, responsory, hymn, verse and canticle --
be carried out as we prescribed above.

At Compline the same Psalms are to be repeated every day,
namely Psalms 4, 90 and 133.

The Rule of Saint Benedict

In What Order the Psalms Are to Be Said

At Terce, Sext and None on Monday
let the nine remaining sections of Psalm 118 be said,
three at each of these Hours.

Psalm 118 having been completed, therefore,
on two days, Sunday and Monday,
let the nine Psalms from Psalm 119 to Psalm 127
be said at Terce, Sext and None,
three at each Hour,
beginning with Tuesday.
And let these same Psalms be repeated every day until Sunday
at the same Hours,
while the arrangement of hymns, lessons and verses
is kept the same on all days;
and thus Prime on Sunday will always begin with Psalm 118.

Alban, The First Martyr of Britain, c. 304

Almighty God, by whose grace and power your holy martyr Alban triuimphed over suffering and was faithful even in death: Grant us, who now remember him in thanksgiving, to be so faithful in our witness to you in this world, that we may receive with him the crown of life; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

In What Order the Psalms Are to Be Said

Let this verse be said:
"Incline unto my aid, O God;
O Lord, make haste to help me,"
and the "Glory be to the Father"
then the hymn proper to each Hour.

Then at Prime on Sunday
four sections of Psalm 118 are to be said;
and at each of the remaining Hours,
that is Terce, Sext and None,
three sections of the same Psalm 118.

At Prime on Monday let three Psalms be said,
namely Psalms 1, 2 and 6.
And so each day at Prime until Sunday
let three Psalms be said in numerical order, to Psalm 19,
but with Psalms 9 and 17 each divided into two parts.
Thus it comes about that the Night Office on Sunday
always begins with Psalm 20.

The Rule of Saint Benedict

How Many Psalms Are to Be Said at These Hours

We have already arranged the order of the psalmody
for the Night and Morning Offices;
let us now provide for the remaining Hours.

At Prime let three Psalms be said,
separately and not under one "Glory be to the Father."
The hymn of that Hour
is to follow the verse "Incline unto my aid, O God,"
before the Psalms begin.
Upon completion of the three Psalms
let one lesson be recited,
then a verse,
the "Lord, have mercy on us" and the concluding prayers.

The Offices of Terce, Sext and None
are to be celebrated in the same order,
that is:
the "Incline unto my aid, O God," the hymn proper to each Hour,
three Psalms, lesson and verse,
"Lord, have mercy on us" and concluding prayers.

If the community is a large one,
let the Psalms be sung with antiphons;
but if small,
let them be sung straight through.

Let the Psalms of the Vesper Office be limited to four,
with antiphons.
After these Psalms the lesson is to be recited,
then the responsory, the Ambrosian hymn, the verse,
the canticle from the Gospel book,
the litany, the Lord's Prayer and the concluding prayers.

Let Compline be limited to the saying of three Psalms,
which are to be said straight through without antiphon,
and after them the hymn of that Hour,
one lesson, a verse, the "Lord, have mercy on us,"
the blessing and the concluding prayers.

Abraham Joshua Heschel

Abraham Joshua Heschel (1907-1972) is best known for his work The Prophets. As a rabbi, he spent his entire life seeking to speak to those who did not know God and to find a way to touch their heart and to lead them gradually, through his writing, teaching, and guiding, to Mount Sinai, and the Torah. He invited his listeners and his readers to wonder. "Awe" he said, "is a sense for the transcendence, for the refererence everywhere to Him who is beyond all things." Here are a few passages from a book of his essays:

Awareness of God is as close to him as the throbbing of his own heart, often deep and calm, but at times overwhelming, intoxicating, setting the soul afire.

In adding the creature, (man) is helping the Creator. In succoring the poor, he is taking care of something that concerns God. In admiring the good, he is revering the Spirit of God.

This, perhaps, is the secret of our history: to choose to remain in the wilderness rather than to be abandoned by him.

The Bible is a record of God's approach to His people.

To believe is to remember, not merely to accept the truth of a set of dogmas.

We have abdicated our role as fathers. Every father's dream is to be a "regular guy" rather than the bearer of a tradition. We have surrendered our responsibility to shape the inner life of our children to others.

What does it mean to be a Hasid? To be a Hasid is to be in love, to be in love with God and with what God has created. Once you are in love you are a different human being. Do you criticize a person you are in love with? The Haidim are in love with God. Even, strangely enough, in love with the world. The history of Hasidism is a history of being in love with God's story.

The human being is uniquely graced with the ability to search the soul and reflect. for what purpose am I alive? Does my life have a meaning, a reason? Is there a need for my existence? Will anything on earth be impaired by my disappearance? Would my absence create a vacuum in the world? And if we say that there owuld be a void and an impairment in the world, and that this means that my life has value beyond its simple existence, is it incumbent upon me to fulfill a purpose in this life? Do I exist that I might build or restore?

Notes from Moral Grandeur and Spiritual Audacity, essays Abraham Joshua Heschel and edited by his daughter, Susannah Heschel

The Episcopal Church Welcomes You

Throughout my whole life, I never thought that our red, white, and blue sign that welcomes people as they enter a town, village, or city would become so controversial in our day. When will we ever again live up to this Christian value?

The Rule of Saint Benedict

At What Times "Alleluia" Is to Be Said

From holy Easter until Pentecost without interruption
let "Alleluia" be said
both in the Psalms and in the responsories.
From Pentecost to the beginning of Lent
let it be said every night
with the last six Psalms of the Night Office only.
On every Sunday, however, outside of Lent,
the canticles, the Morning Office, Prime, Terce, Sext and None
shall be said with "Alleluia,"
but Vespers with antiphons.

The responsories are never to be said with "Alleluia"
except from Easter to Pentecost.

Bernard Mizeki

Almighty and everlasting God, who kindled the flame of your love in the heart of your holy martyr Bernard Mizeki: Grant to us, your humble servants, a like faith and power of love, that we who rejoice in his triumph may profit by his example; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

How the Night Office Is to Be Said on the Feasts of the Saints

On the feasts of Saints and on all festivals
let the Office be performed
as we have prescribed for Sundays,
except that the Psalms, the antiphons and the lessons
belonging to that particular day are to be said.
Their number, however, shall remain as we have specified above.

The Third Sunday after Pentecost

Keep, O Lord, your household the Church in your steadfast faith and love, that through your grace we may proclaim your truth with boldness, and minister your justice with compassion; for the sake of our Savior Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

The Rule of Saint Benedict

How the Morning Office Is to Be Said on Weekdays

The Morning and Evening Offices
should never be allowed to pass
without the Superior saying the Lord's Prayer
in its place at the end
so that all may hear it,
on account of the thorns of scandal which are apt to spring up.
Thus those who hear it,
being warned by the covenant which they make in that prayer
when they say, "Forgive us as we forgive,"
may cleanse themselves of faults against that covenant.

But at the other Offices
let the last part only of that prayer be said aloud,
so that all may answer, "But deliver us from evil.

Joseph Butler

O God, who by your Holy Spirit give to some the word of wisdom, to others the word of knowledge, and to others the word of faith: We praise your Name for the gifts of grace manifested in your servant Joseph Butler, and we pray that your Church may never be destitute of such gifts; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

The Rule of Saint Benedict

How the Morning Office Is to Be Said on Weekdays

On weekdays
the Morning Office shall be celebrated as follows.
Let Psalm 66 be said without an antiphon
and somewhat slowly,
as on Sunday,
in order that all may be in time for Psalm 50,
which is to be said with an antiphon.
After that let two other Psalms be said according to custom,
namely:
on Monday Psalms 5 and 35,
on Tuesday Psalms 42 and 56,
on Wednesday Psalms 63 and 64,
on Thursday Psalms 87 and 89,
on Friday Psalms 75 and 91,
and on Saturday Psalm 142 and the canticle from Deuteronomy,
which is to be divided into two sections
each terminated by a "Glory be to the Father."
But on the other days let there be a canticle from the Prophets,
each on its own day as chanted by the Roman Church.
Next follow the Psalms of praise,
then a lesson of the Apostle to be recited from memory,
the responsory, the Ambrosian hymn, the verse,
the canticle from the Gospel book,
the litany, and so the end.

Evelyn Underhill

O God, Origin, Sustainer, and End of all your creatures: Grant that your Church, taught by your servant Evelyn Underhill, guarded evermore by your power, and guided by your Spirit into the light of truth, may continually offer to you all glory and thanksgiving, and attain with your saints to the blessed hope of everlasting life, which you have promised us by our Savior Jesus Christ; who with you and the Holy Spirit lives and reigns, one God, now and for ever. Amen.

The Rule of Saint Benedict

How the Morning Office Is to Be Said

The Morning Office on Sunday shall begin with Psalm 66
recited straight through without an antiphon.
After that let Psalm 50 be said with "Alleluia,"
then Psalms 117 and 62,
the Canticle of Blessing (Benedicite) and the Psalms of praise (Ps. 148-150);
then a lesson from the Apocalypse to be recited by heart,
the responsory, the Ambrosian hymn, the verse,
the canticle from the Gospel book,
the litany and so the end.

Basil of Caesarea

Almighty God, who has revealed to your Church your eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like your bishop Basil of Caesarea, we may continue steadfast in the confession of this faith, and constant in our worship of you, Father, Son, and Holy Spirit; who live and reign for ever and ever. Amen.

The Rule of Saint Benedict

How the Night Office Is to Be Said on Sundays

On Sunday
the hour of rising for the Night Office should be earlier.
In that Office let the measure already prescribed be kept,
namely the singing of six Psalms and a verse.
Then let all be seated on the benches in their proper order
while the lessons and their responsories are read from the book,
as we said above.
These shall be four in number,
with the chanter saying the "Glory be to the Father"
in the fourth responsory only,
and all rising reverently as soon as he begins it.

After these lessons
let six more Psalms with antiphons follow in order, as before,
and a verse;
and then let four more lessons be read with their responsories
in the same way as the former.

After these let there be three canticles
from the book of the Prophets,
as the Abbot shall appoint,
and let these canticles be chanted with "Alleluia."
Then when the verse has been said
and the Abbot has given the blessing,
let four more lessons be read,
from the New Testament,
in the manner prescribed above.

After the fourth responsory
let the Abbot begin the hymn "We praise You, O God."
When this is finished
the Abbot shall read the lesson from the book of the Gospels,
while all stand in reverence and awe.
At the end let all answer "Amen,"
and let the Abbot proceed at once
to the hymn "To You be praise."
After the blessing has been given,
let them begin the Morning Office.

This order for the Night Office on Sunday
shall be observed the year around,
both summer and winter;
unless it should happen (which God forbid)
that the brethren be late in rising,
in which case the lessons or the responsories
will have to be shortened somewhat.
Let every precaution be taken, however,
against such an occurrence;
but if it does happen,
then the one through whose neglect it has come about
should make due satisfaction to God in the oratory.

The Rule of Saint Benedict

How the Night Office Is to Be Said in Summer Time

From Easter until the Calends of November
let the same number of Psalms be kept as prescribed above;
but no lessons are to be read from the book,
on account of the shortness of the nights.
Instead of those three lessons
let one lesson from the Old Testament be said by heart
and followed by a short responsory.
But all the rest should be done as has been said;
that is to say that never fewer than twelve Psalms
should be said at the Night Office,
not counting Psalm 3 and Psalm 94.

Enmegahbowh

Almighty God, you led your pilgrim people of old with fire and cloud; grant that the ministers of your church, following the example of blessed Enmegahbowh, may stand before your holy people, leading them with fiery zeal and gentle humility. This we ask through Jesus, the Christ, who lives and reigns with you in the unity of the Holy Spirit, one God now and forever. Amen.

The Rule of Saint Benedict

How Many Psalms Are to Be Said at the Night Office

In winter time as defined above,
there is first this verse to be said three times:
"O Lord, open my lips,
and my mouth shall declare Your praise."
To it is added Psalm 3 and the "Glory be to the Father,"
and after that Psalm 94 to be chanted with an antiphon
or even chanted simply.
Let the Ambrosian hymn follow next,
and then six Psalms with antiphons.
When these are finished and the verse said,
let the Abbot give a blessing;
then, all being seated on the benches,
let three lessons be read from the book on the lectern
by the brethren in their turns,
and after each lesson let a responsory be chanted.
Two of the responsories are to be said
without a "Glory be to the Father"
but after the third lesson
let the chanter say the "Glory be to the Father,"
and as soon as he begins it let all rise from their seats
out of honor and reverence to the Holy Trinity.

The books to be read at the Night Office
shall be those of divine authorship,
of both the Old and the New Testament,
and also the explanations of them which have been made
by well known and orthodox Catholic Fathers.

After these three lessons with their responsories
let the remaining six Psalms follow,
to be chanted with "Alleluia."
After these shall follow the lesson from the Apostle,
to be recited by heart,
the verse
and the petition of the litany, that is "Lord, have mercy on us."
And so let the Night Office come to an end.

Saint Barnabas the Apostle

Grant, O God, that we may follow the example of your faithful servant Barnabas, who, seeking not his own renown but the well-being of your Church, gave generously of his life and substance for the relief of the poor and the spread of the Gospel; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

On the Divine Office During the Night

In the winter time,
that is from the Calends of November until Easter,
the sisters shall rise
at what is calculated to be the eighth hour of the night,
so that they may sleep somewhat longer than half the night
and rise with their rest completed.
And the time that remains after the Night Office
should be spent in study
by those sisters who need a better knowledge of the Psalter
or the lessons.

From Easter to the aforesaid Calends of November,
the hour of rising should be so arranged that the Morning Office,
which is to be said at daybreak,
will follow the Night Office after a very short interval,
during which they may go out for the necessities of nature.

Second Sunday after Pentecost

O God from whom all good proceeds: Grant that by your inspiration we may think those things that were right, and by your merciful guiding may do them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

On Humility

The twelfth degree of humility
is that a monk not only have humility in his heart
but also by his very appearance make it always manifest
to those who see him.
That is to say that whether he is at the Work of God,
in the oratory, in the monastery, in the garden, on the road,
in the fields or anywhere else,
and whether sitting, walking or standing,
he should always have his head bowed
and his eyes toward the ground.
Feeling the guilt of his sins at every moment,
he should consider himself already present at the dread Judgment
and constantly say in his heart
what the publican in the Gospel said
with his eyes fixed on the earth:
"Lord, I am a sinner and not worthy to lift up my eyes to heaven" (Luke 18:13; Matt. 8:8);
and again with the Prophet:
"I am bowed down and humbled everywhere" (Ps. 37:7,9; 118:107).

Having climbed all these steps of humility, therefore,
the monk will presently come to that perfect love of God
which casts out fear.
And all those precepts
which formerly he had not observed without fear,
he will now begin to keep by reason of that love,
without any effort,
as though naturally and by habit.
No longer will his motive be the fear of hell,
but rather the love of Christ,
good habit
and delight in the virtues
which the Lord will deign to show forth by the Holy Spirit
in His servant now cleansed from vice and sin.

Columba of Iona

O God, you called your servant Columba
from among the princes of this land
to be a herald and evanglist of your kingdom:
Grant that your Church, remembering his faith and courage,
may so proclaim the splendour of your grace
that people everywhere will come to know your Son
as their Saviour, and serve him as their king;
who lives and reigns with you and the Holy Spirit,
one God, now and for ever. Amen.

Book of Common Prayer, Church of Ireland

O God, by the preaching of your blessed servant Columba
you caused the light of the Gospel to shine in Scotland:
Grant, we pray, that, having his life and labors in remembrance,
we may show our thankfulness to you by following the example
of his zeal and patience; through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit, one God,
for ever and ever. Amen.

Lesser Feasts and Fasts, TEC

Almighty God,
who filled the heart of Columba
with the joy of the Holy Spirit
and with deep love for those in his care:
May your pilgrim people follow him,
storng in faith, sustained by hope,
and one in the love that binds us to you;
through Jesus Christ our Lord. Amen

Daily Prayer, Church of England

The Rule of Saint Benedict

On Humility

The eleventh degree of humility
is that when a monk speaks
he do so gently and without laughter,
humbly and seriously,
in few and sensible words,
and that he be not noisy in his speech.
It is written,
"A wise man is known by the fewness of his words"(Sextus, Enchidirion, 134 or 145).

What Now!

With the Easter Season behind us, how are we to live? Do we embrace the new life that we have freely received in Christ, or do we return to our old selves awaiting once again the cyclical return of the resurrection story?

It seems to me that the focus of this Season of Ordinary Time invites us more deeply into the promise of the risen Christ and calls us to shed the dying skin of our mortality by learning to do those things that do not come easy for us.

Only through faith have we been transfigured and changed. The resurrection was not magical, nor does it require of us to do something against our will. It does, however, challenge our old way of doing things calling us into a new creation. At the heart of our risen life is our willingness to live for God, to serve and worship him, and draw all people into unity with him through Christ. When we are unable to live the new life it means that we have allowed the gravitational pull of our former self to have its way with us.

The Rule of Saint Benedict

On Humility

The tenth degree of humility
is that he be not ready and quick to laugh,
for it is written,
"The fool lifts up his voice in laughter" (Eccles. 21:23).

Oh, my!

This afternoon, we received a call from a nearby Episcopal Parish asking if we would check in on one of their parishioners who is in the medical center. The reason why they needed our intervention was due to the fact that the grandson told them that "under no uncertain terms, were they to see her, because she had been in the hospital for over a week, and they failed to visit her!" He went on to say that he was "going to contact the local vicar and ask him to watch over his grandmother." Well, it turns out that the clergy of the nearby parish was never told that their parishioner was sick and in the hospital. The grandson made several assumptions and now is condemning his grandmother's clergy for the lack of care, and they didn't even know!

As I talked with the secretary of the parish, I told her that I would not get involved until the grandson called me, and then I would do absolutely nothing until I reported my conversation with her. Well, I never heard from the grandson!

It is amazing how many people think clergy are blessed with clairvoyance and the ability to know things without being informed! I think such thinking is a trap and a way for people who are upset with the parish to discover an excuse to remove themselves. Oh, my!

The New Monastics

"New Monasticism" is the term used for a current religious movement of groups of Christians living within and serving communities of need. According to the site for the Rutba House, a New Monastic community in Durham, North Carolina, the term was coined by Jonathan Wilson, in his book, Living Faithfully in a Fragmented World. Wilson drew heavily on writings of philosopher Alasdair MacIntyre, who wrote in After Virtue:

What matters at this stage is the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us. And if the tradition of the virtues was able to survive the horrors of the last dark ages, we are not entirely without grounds for hope. This time however the barbarians are not waiting beyond the frontiers; they have already been governing us for quite some time.

The Rutba House defines new monasticism as having 12 distinguishing characteristic, including:

1 Relocation to the abandoned places of Empire.
2 Sharing economic resources with fellow community members and the needy among us.
3 Hospitality to the stranger
4 Lament for racial divisions within the church and our communities combined with the active pursuit of a just reconciliation.
5 Humble submission to Christ's body, the church.
6 Intentional formation in the way of Christ and the rule of the community along the lines of the old novitiate.
7 Nurturing common life among members of intentional community.
8 Support for celibate singles alongside monogamous married couples and their children.
9 Geographical proximity to community members who share a common rule of life.
10 Care for the plot of God's earth given to us along with support of our local economies.
11 Peacemaking in the midst of violence and conflict resolution within communities along the lines of Matthew 18.
12 Commitment to a disciplined contemplative life.

You may read more:

http://speakingoffaith.publicradio.org/programs/newmonastics/particulars.shtml

The Rule of Saint Benedict

On Humility

The ninth degree of humility
is that a monk restrain his tongue and keep silence,
not speaking until he is questioned.
For the Scripture shows
that "in much speaking there is no escape from sin" (Prov. 10:19)
and that "the talkative man is not stable on the earth" (Ps. 139:12).

The Rule of Saint Benedict

On Humility

The eighth degree of humility
is that a monk do nothing except what is commended
by the common Rule of the monastery
and the example of the elders.

The Feast of Boniface of Mainz

Almighty God, you called your faithful servant Boniface to be a witness and martyr in Germany, and by has labor and suffering you raised up a people of your own possession: Pour out your Holy Spirit upon your Church in every land, that by the service and sacrifice of many your holy Name may be glorified and your kingdom enlarged; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one god, for ever and ever. Amen.

The Rule of Saint Benedict

On Humility

The seventh degree of humility
is that he consider himself lower and of less account
than anyone else,
and this not only in verbal protestation
but also with the most heartfelt inner conviction,
humbling himself and saying with the Prophet,
"But I am a worm and no man,
the scorn of men and the outcast of the people" (Ps. 21:7).
"After being exalted, I have been humbled
and covered with confusion" (Pa. 87:16).
And again,
"It is good for me that You have humbled me,
that I may learn Your commandments" (Ps. 118:71).

The Rule of Saint Benedict

On Humility

The sixth degree of humility
is that a monk be content
with the poorest and worst of everything,
and that in every occupation assigned him
he consider himself a bad and worthless workman,
saying with the Prophet,
"I am brought to nothing and I am without understanding;
I have become as a beast of burden before You,
and I am always with You" (Ps:22-23).

Humility: Open Hearts

Almighty God, to you all hearts are open, all desires known, and from you no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name; through Christ our Lord. Amen.

The Collect for Purity, at the opening of the eucharistic liturgy, holds before us the fifth degree of humility found in the Rule of Saint Benedict. Imagine what our lives would be like if they were totally translucent, self-revealing, holding nothing back, living in a freedom and openness known only to those in the Garden of delight, the land of Eden. What amazing things would happen if we could empty the dark resentments, the bitter poison that destroys relationships, and break open the secrets that separate and hinder intimacy.

At one time, in the early church, it was very common for a member of the faith community to stand before his brothers and sisters acknowledging his hidden wretchedness, and today within the monastery the monk unveils himself before his spiritual father, and it is not uncommon for one to make his or her confession before an experienced priest. The honesty required to live in community comes only with a humble and hospitable heart for it is only in self-knowledge that we find healing from the demons that lurk behind the veil of hostile fear of the known. All revelation is of God, and we are called to practice this new freedom in the spirit of a loving Father.

The Feast of the Trinity

Almighty and everlasting God, you have given to us your servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of your divine Majesty to worship the Unity: Keep us steadfast in this faith and worship, and bring us at last to see you in your one and eternal glory, O Father, who with the Son and the Holy Spirit live and reign, one God, for ever and ever. Amen.

The Rule of Saint Benedict

On Humility

The fifth degree of humility
is that he hide from his Abbot none of the evil thoughts
that enter his heart
or the sins committed in secret,
but that he humbly confess them.
The Scripture urges us to this when it says,
"Reveal your way to the Lord and hope in Him" (Ps. 36:5)
and again,
"Confess to the Lord, for He is good,
for His mercy endures forever" (Ps. 105:1).
And the Prophet likewise says,
"My offense I have made known to You,
and my iniquities I have not covered up.
I said: 'I will declare against myself my iniquities to the Lord;'
and 'You forgave the wickedness of my heart'" (Ps. 31:5).

The Rule of Saint Benedict

On Humility

The fourth degree of humility
is that he hold fast to patience with a silent mind
when in this obedience he meets with difficulties
and contradictions
and even any kind of injustice,
enduring all without growing weary or running away.
For the Scripture says,
"The one who perseveres to the end,
is the one who shall be saved" (Matt. 10:22);
and again
"Let your heart take courage, and wait for the Lord" (Ps. 26:14)!

And to show how those who are faithful
ought to endure all things, however contrary, for the Lord,
the Scripture says in the person of the suffering,
"For Your sake we are put to death all the day long;
we are considered as sheep marked for slaughter" (Ps. 43:22; Rom. 8:36).
Then, secure in their hope of a divine recompense,
they go on with joy to declare,
"But in all these trials we conquer,
through Him who has granted us His love" (Rom. 8:37).
Again, in another place the Scripture says,
"You have tested us, O God;
You have tried us a silver is tried, by fire;
You have brought us into a snare;
You have laid afflictions on our back" (Matt. 5:39-41).
And to show that we ought to be under a Superior,
it goes on to say,
"You have set men over our heads" (Ps. 65:12).

Moreover, by their patience
those faithful ones fulfill the Lord's command
in adversities and injuries:
when struck on one cheek, they offer the other;
when deprived of their tunic, they surrender also their cloak;
when forced to go a mile, they go two;
with the Apostle Paul they bear with false brethren (2 Cor. 11:26)
and bless those who curse them (1 Cor. 4:12).

Scriptural Foundation for the Rule of Saint Benedict

When Saint Benedict of Nursia wrote his Rule for his disciples, it was more than simply carving out a way of life in the midst of a profane world for those who wished to follow in the way of the Cross. From the very beginning of the Rule, one may see the influence of Holy Scripture permeating his teaching to monks of every generation:

Listen my son to the instructions of your Master, turn the ear of your heart to the advice of a loving father; accept it willingly and carry it out vigorously; so that through the toil of obedience you may return to him from whom you have separated by the sloth of disobedience.

From the Prologue to the Rule of Saint Benedict

Listen, children, to a father's instruction, and be attentive, that you may gain insight, for I give you good good precepts: do not forsake my teaching. When I was a son with my father, tender, and my mother's favorite, he taught me, and said to me, "Let your heart hold fast my words; keep my commandments, and live.

From Proverbs 8:1; 4:20; 6:20

The Rule of Saint Benedict

On Humility

The third degree of humility is that a person
for love of God
submit himself to his Superior in all obedience,
imitating the Lord, of whom the Apostle says,
"He became obedient even unto death."

A Prayer: The Horror of the Unspeakable

Lord,
yesterday, it was reported
that a young mother hung her four children
and herself. They were suspended in a row
beside their mom amid clothing in a
make-shift closet hanging from a two-by-four
piece of wood behind a sheet.

relatives and neighbors knew she was
suffering from depression following
the separation from her common law husband
who was very abusive.

where does this inner emptiness come from,
this sense of hopelessness that fills the
air of those so desperate? Everyone saw
her as a good mother.

this event will disappear from my memory
soon, it will carry no lasting effects, her
death and the children's will fade into
the darkness that surrounded her and
sucked away her hopefulness.

why do these things happen, O Lord, why
don't I feel the pain of such anguish?

there are others like her, others who live
in the shadow of death, without anyone
knowing their hidden secret - looking
for release from a world that has denied
them entrance.

bring them into the company of your saints,
and let them play again in the arms of
eternal blessedness.

The Visitation of the Blessed Virgin Mary

Father in heaven, by your grace the virgin mother of your incarnate Son was blessed in bearing him, but still more blessed in keeping your word: Grant us who honor the exaltation of her lowliness to follow the example of her devotion to your will; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

On Humility

The second degree of humility
is that a person love not his own will
nor take pleasure in satisfying his desires,
but model his actions on the saying of the Lord,
"I have come not to do My own will,
but the will of Him who sent Me" (John 6:38).
It is written also,
"Self-will has its punishment,
but constraint wins a crown."

The "Best" Decision!

I spent the morning with the Citizen's Review Panel listening to four cases dealing with child neglect and abuse and making recommendations regarding the future outcome of these young lives. They ranged from one young man, age 15, who presently is in a group home, but was told that he would not be returning to his mother, but hopefully would be living out of state with a relative. Those who brought the case were very positive about this young man and about his future. He had two brothers, one his identical twin who he was very concerned about but mature enough to know that they would never again be able to live together because of anger issues in his twin. He wept at the recommendation, but showed strength of character and maturity. The second case concerned three young children, ages 13 to 9, and the recommendation was that suitable relative placement be sought, again the parent was unfit to raise the children. The third case was a continuation of the second, however a different father who is currently serving time in jail. He was allowed a few minutes with his children, but it was difficult for them to see their father in chains and handcuffs. Yet there is hope that if the father continues on the path that he has set he may be able to have his children returned to his home in a year. The final case was a young girl, age 5, who was born to a woman to young to be a mother, and the recommendation was simply that she will be placed in the home of a relative. These are always difficult decisions but the panel is responsible for the "best" recommendation in the interest of the child, and I think today we fulfilled our responsibilities. It is always hard to believe that there are parents within our community who lack the emotional and economic stability to care for their children.

The Rule of Saint Benedict

On Humility

We must be on our guard, therefore, against evil desires,
for death lies close by the gate of pleasure.
Hence the Scripture gives this command:
"Go not after your concupiscences" (Eccles. 18:30).

So therefore,
since the eyes of the Lord observe the good and the evil (Prov. 15:3)
and the Lord is always looking down from heaven
on the children of earth
"to see if there be anyone who understands and seeks God" (Ps. 13:2),
and since our deeds are daily,
day and night,
reported to the Lord by the Angels assigned to us,
we must constantly beware, brethren,
as the Prophet says in the Psalm,
lest at any time God see us falling into evil ways
and becoming unprofitable (Ps. 13:3);
and lest, having spared us for the present
because in His kindness He awaits our reformation,
He say to us in the future,
"These things you did, and I held My peace" (Ps. 49:21).

Tolerance is not my word

The past two weeks during our Education for Ministry (EFM) class, our lessons for the week and occurrences in the church and our community led us into a discussion of bigotry, its causes and roots. As we talked about such feelings and the problems in the Communion, I looked down at a trivet on our conference table and saw this: "Episcopalians embrace love, inclusion, tolerance and respect for everyone."

Do we? This word, tolerance, has been a thorn in my side. When I read this to the class and stated my dislike of the word tolerance, the reactions from my classmates were almost unilaterally negative. No one had a good feeling about the word.

I had the blessing to come into the church at All Saints, Indianapolis, a parish that is very open and affirming, where gay and straight could just as easily describe the weather or the way a road runs as a person's orientation; a parish where black and white more often describes the victory flag for the "500." I was fortunate to have a community teach me compassion and understanding for everyone.

Read the whole article

The Season of the Spirit

With the coming of Pentecost, the remembrance of our Lord's crucifixion, death, and resurrection become a part of the fabric of our humanity, for we have been invited into a reality that will transform our lives, the letting go of the old self and the embracing of a new self; the putting behind us those things that prevent us from living fully and embracing the abundance that comes only from God.

The Season after Pentecost is the longest season of the Christian Year, from Trinity Sunday until the Feast of Christ the King. This season carries us through the heat of summer into late fall, and in the midst of this ordinary time we celebrate major feasts that continue to recall us to the new milieu of our existence: The Transfiguration (August), The Veneration of Holy Cross (September), and All Saints Day (November). At the heart of our faith is the continual conversion of life that is asked of us as a baptized people, letting go more and more of the old and embracing the new. In the incarnation, God has brought humanity into God through Jesus Christ, and as a result of this mystery we are invited to live more deeply and truly into this reality of Divine Love.

You Will Be Missed!

I am troubled by the news today that Cindy Sheehan, the outspoken critic of the Iraq War, is withdrawing and returning to her native California after standing in the brink to hold before the American people an unpopular view. What is amazing to me is that she has been criticized and denounced by both Republicans and Democrats, from the right and from the left for her position on the war.

It is troubling that we, who hold a different view point, are deaf to those views that we wish to deny and go away. Why can't we listen and learn from one another? Do we really think that someone, or some group, holds all the answers to all the questions regarding the morality of war? Why can't we be open to opposing points of view and allow ourselves to be challenged by the diversity of opinions?

I am sorry that she is returning to "normal" life and departing the market place of ideas. She has contributed well to the ongoing debate, and I am grateful for her presence among us. She has been strong against those things she believes are wrong. Perhaps, as she departs, we may begin to raise our voices against the evils of our day.

The Rule of Saint Benedict

On Humility

As for self-will,
we are forbidden to do our own will
by the Scripture, which says to us,
"Turn away from your own will" (Eccles. 18:30),
and likewise by the prayer in which we ask God
that His will be done in us.
And rightly are we taught not to do our own will
when we take heed to the warning of Scripture:
"There are ways which seem right,
but the ends of them plunge into the depths of hell" (Prov. 16:25);
and also when we tremble at what is said of the careless:
"They are corrupt and have become abominable in their will."

And as for the desires of the flesh,
let us believe with the Prophet that God is ever present to us,
when he says to the Lord,
"Every desire of mine is before You" (Ps. 37:10).

REMEMBER ME

Of The Holy Spirit

Almighty and most merciful God, grant that by the indwelling of your Holy Spirit we may be enlightened and strengthened for your service; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one god, now and for ever. Amen.

The Rule of Saint Benedict

On Humility

Let a man consider
that God is always looking at him from heaven,
that his actions are everywhere visible to the divine eyes
and are constantly being reported to God by the Angels.
This is what the Prophet shows us
when he represents God as ever present within our thoughts,
in the words "Searcher of minds and hearts is God" (Ps. 7:10)
and again in the words "The Lord knows the thoughts of men" (Ps. 93:11).
Again he says,
"You have read my thoughts from afar" (Ps. 138:3)
and "The thoughts of people will confess to You" (Ps. 75:11).

In order that he may be careful
about his wrongful thoughts, therefore,
let the faithful brother say constantly in his heart,
"Then shall I be spotless before Him,
if I have kept myself from my iniquity" (Ps. 17:24).

The Feast of Pentecost

Almighty God, on this day you opened the way of eternal life to every race and nation by the promised gift of your Holy Spirit: Shed abroad this gift throughout the world by the preaching of the Gospel, that it may reach to the ends of the earth; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen.

O God, who on this day taught the hearts of your faithful people by sending to them the light of your Holy Spirit: Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort; through Jesus Christ your Son our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen.

Today, you are sealed by the Holy Spirit and marked as

Christ's own for ever. Amen.

Commentary:

The Spirit, however, does not accomplish His work in us if we remain completely passive and inert. If we are to enter fully into the mystery of his supernatural union in Christ, we must respond to God's gift of grace and consent to live as a child of God. Such consent must be elicited by our own free will ..... If we would live like sons of God, we must reproduce in our own lives the life and charity of His only begotten Son (Thomas Merton). It is the exercise of this new freedom as children of God that makes us capable of achieving our true likeness to God. And what is required of us to exercise this freedom in our life is an openness to the Spirit in faith and in love.

John J. Higgins SJ, Merton's Theology of Prayer
* italics, mine

The Rule of Saint Benedict

On Humility

The first degree of humility, then,
is that a person keep the fear of God before his eyes
and beware of ever forgetting it.
Let him be ever mindful of all that God has commanded;
let his thoughts constantly recur
to the hell-fire which will burn for their sins
those who despise God,
and to the life everlasting which is prepared
for those who fear Him.
Let him keep himself at every moment from sins and vices,
whether of the mind, the tongue, the hands, the feet,
or the self-will,
and check also the desires of the flesh.

The Eve of Pentecost / Whitsunday

Come, Holy Ghost our souls inspire,
and lighten with celestial fire.
Enable with perpetual light
the dullness of our blinded sight.

Thou the anointing Spirit art,
who does thy sevenfold gifts impart
Anointed and cheer our soiled face
with the abundance of thy grace.

Thy blessed unction from above
is comfort, life, and fire of love.
Teach us to know the Father, Son,
and thee, of both, to be but One.

that through the ages all alone,
this may be our endless song:
praise to thy eternal merit,
Father, Son, and Holy Spirit.

Veni Creator Spiritus,
9th Century

Mystagogia #8

In the week following the Ascension, the Collects of the Day turn our hearts toward the coming of the Holy Spirit, the empowerment from on high. As disciples of Christ, we pray that with Jesus' ascent into heaven that we will not be left alone or comfortless, and beseech him to send us the strengthening presence of the Holy Spirit. It will be through the agape-love of the Holy Spirit that we will be raised to newness of life and continue to grow into the full maturity of our Lord and Savior. Through the Wind and the Fire, my the Spirit come now upon us with power distributing among us the gifts of the selfsame Spirit, that dedicating ourselves more and more to the service of God, and living more fully the riches of our faith,

The Feast of Augustine of Canterbury

O Lord our God, by your Son Jesus Christ you called your apostles and sent them forth to preach the Gospel to the nations: We bless your holy Name for your servant Augustine, first Archbishop of Canterbury, whose labors in propagating your Church among the English people we commemorate today; and we pray that all whom you call and send may do your will, and bide your time, and see your glory; through Jesus Christ our Lord, who lives, and reigns with ou, and the Holy Spirit, one God, for ever and ever. Amen.

The Rule of Saint Benedict

On Humility

Holy Scripture, brethren, cries out to us, saying,
"Everyone who exalts himself shall be humbled,
and he who humbles himself shall be exalted" (Luke 14:11).
In saying this it shows us
that all exaltation is a kind of pride,
against which the Prophet proves himself to be on guard
when he says,
"Lord, my heart is not exalted,
nor are mine eyes lifted up;
neither have I walked in great matters,
nor in wonders above me."
But how has he acted?
"Rather have I been of humble mind
than exalting myself;
as a weaned child on its mother's breast,
so You solace my soul" (Ps. 130:1-2).

Hence, brethren,
if we wish to reach the very highest point of humility
and to arrive speedily at that heavenly exaltation
to which ascent is made through the humility of this present life,
we must
by our ascending actions
erect the ladder Jacob saw in his dream,
on which Angels appeared to him descending and ascending.
By that descent and ascent
we must surely understand nothing else than this,
that we descend by self-exaltation and ascend by humility.
And the ladder thus set up is our life in the would,
which the Lord raises up to heaven if our heart is humbled.
For we call our body and soul the sides of the ladder,
and into these sides our divine vocation has inserted
the different steps of humility and discipline we must climb.