Let us pray. Raise up in thy church, O Lord, the spirit with which our holy father Benedict Abbott was animated, that filled with the same spirit we may strive to love what he loved and to practice what he taught. This we ask through Christ our Lord. Amen. A tale from the Hasidim. The disciple comes to the rabbi and says, I have a terrible problem. I can't pray. I try to say the words, but nothing happens. I don't feel anything. What should I do? The rabbi answers the disciple, Pray for the ability to pray. Saint Benedict devotes chapters 8 to 20 to various aspects of our life of prayer. the structure of the office, the use of the psalms, reverence at prayer, public and private prayer, etc., all of these can be looked at under the heading of meekness. That profound sense of humility and gratitude a monk should always cultivate in prayer.

[01:06]

realizing before whom we stand in prayer, the living God of all ages. So it's God's work, as Father Martin was saying in the homily. It's God who's loving us. It is God who is praying in us. Saint Benedict, in the footsteps of the monastic tradition before him, sees the Opus Dei, especially our prayer in common, as occupying a significant part of every day, occupying a good amount of energy on the part of each brother. And he lays stress on our being alert and on time for the divine office, for the day offices, these moments of worship in common that are to correspond to the cycle of the day, from darkness to light to darkness again, all of which also corresponds to the paschal mystery of Christ. Christocentrism is very clear in the rule and in the ordering of the divine office. The day revolves around the axis, around Christ who is ever calling us.

[02:12]

This is important, fundamental in the mind of Saint Benedict, that the monk knows himself as one who has been called, directed by the hand of God, now to this activity, now to that. the voice of God calling us from the beginning of the rule, and listen, as we said yesterday, absculta o fili precepta magistri, listen my son to the precepts of your master, calling us essentially to a very deep experience of being loved by God, called by name, taken by the hand, being led to green pastures. We learn throughout the monastic journey how to receive with faith and simplicity of heart the daily call of God. The Opus Dei together is meant to be one of the privileged places of meeting our God who calls us, entering into the mystery of the Holy Trinity ever-present, where we find Christ forever celebrating with us the mystery of salvation.

[03:18]

Silence, which we considered yesterday, is essential in the process of our encounter with God, invisible yet present. He has told us, where two or three are gathered in my name, there am I in the midst of them. The distractions of the day are meant to be laid aside when we enter choir, for there is nothing we can do about our preoccupations while in choir, so why not hand them over to God for healing and solving even? When we chant together, we are in contact with God who hears us, who prays in us and with us, who knows our weaknesses and our strength. And in fact, one of the hymns we sing as a translation has come out, you know the weakness of our strength. What Saint Benedict hopes his monks will strive for then is interior harmony more than exterior perfection in what we do inquire. Yes, Benedict is interested that the office be done with dignity, that those who sing edify more than distract, but most important still is the interior disposition of our prayer.

[04:30]

Fortunately, you have a good-sounding choir. I remember visiting a monastery of nuns in Italy. They ran a retreat house, Benedictines, and their singing was terrible, terrible, terrible. And they knew it, and they felt terrible about it, and they apologized for it. But they went on singing and praying, and that was the edifying part. even better if it sounds good too, but nonetheless, even with this terrible sounding choir of sisters, they were really praying. And we know this old saying, I don't know where it comes from, unless the heart prays, the tongue only plays. Doesn't matter if we have a solemn sounding choir, but are not really praying. Dorotheus of Gaza, says that before we pronounce any word, make any liturgical gesture, we need to honestly and readily present to God our powerlessness, that fact that we are nothing without God. And that comes up either in the preface or some of the opening prayers throughout the liturgical year. Without You, we are nothing, Lord.

[05:33]

And so we put things in a proper perspective. We are also encouraged to leave ourselves open to the goodness of God, who is eager to hear our prayer, and goes so far as to send the Holy Spirit to pray within us. So we become the place where the Holy Spirit prays. Again, this idea of a temple of the Holy Spirit. Even in our weakness, tiredness, boredom, anger, whatever it is troubling us, but God can still be found there. We are called to have receptive hearts, to receive gladly the praying guest, unencumbered, uncluttered, for God's living presence. In this we recognize the greatness of our call, no different, though, from other believers who seek to meet God in prayer. And we accept our limits, our weakness, in carrying this out as fully as we actually desire.

[06:35]

The time of retreat is an opportunity to grow in the desire and commitment to stay on the path of a life of prayer. That's essentially why we are here in the monastery. And our life of prayer is much more than a prayer life. I think it's Wolfson Mork in that book on the Benedictines who talks about, we are really supposed to have a life of prayer, not a prayer life, meaning so many hours per week or day at a concentrated effort at prayer. Rather, we are called to pray without ceasing, a life of prayer. And then that doesn't mean, as some have said, well, my work is my prayer, so I don't stop to pray, I don't go to choir, whatever it be. No, that's part of our life of prayer, is meeting for prayer, for Lectio and all that. But all of it together is our life of prayer. And we know, too, it's de Vaugoy who points out, before Benedict, the idea of opus Dei, the work of God, was everything the monk did, not just the choir.

[07:40]

But in Benedict's notion, it's more the choir. But we can still think of this opus Dei as everything we do, to be a life of prayer. When we fail to do all that we want, we should cultivate a sense of humility and meekness, admitting that we're weak vessels, but believing that God accepts a heart desiring to praise Him. We said also yesterday, Psalm 50, a broken, humbled heart you won't despise, Lord. Choral prayer is a chance to form with others a fraternal union of support in prayer. And we count on the choir of those who've gone before us. For you, Rev. Fr. Damasus, Fr. Lawrence, Fr. Ansgar, Fr. Gregory, Fr. Placid, all those who have passed before you in faith, they supporting us now in our persevering prayer, but also those with whom we live now, pilgrims alive with us on the journey to God in communion with those who have gone before us.

[08:42]

And the brothers with us, their enthusiasm for the things of God, their good example, are a help to us and give us a lift on the sometimes difficult journey we make of dying to self and living to God, living for God. Supporting one another in our prayer is really an obligation to one another, to pray for each other and with each other, a responsibility we have living together in community. And so if we find a brother down, distracted, dozing off, rather than judge, criticize or nudge, maybe our duty is to intensify our fervor, and not in order to put him down to help make up what is lacking. to encourage a brother in need. Remember that desert story, too, about the brother who's falling asleep, and the Abba's ask, what would you do? And he said, I'd put him on my lap and let him sleep some more, if that's what he needs, rather than kick him out of choir or something. When we find it difficult to enter wholeheartedly into acts of communal prayer, to be really present and open to God, we should likewise remember that in heaven, in church, in our own community, someone can be supporting us.

[10:02]

And so we humbly recognize our weakness and accept any help and support of others in our prayer. I think we all know, too, the distractions of whatever it be, the minister, the leader, the hebdom, All of those can be real burdens and distractions, but they're also a service for helping the others not be so distracted. We all have moments, sometimes prolonged, of trial, temptation, doubt, sadness, fatigue, even agony or torment in our prayer, be it communal or private. But we can go forth confident that God accepts us where we are and is asking us to be open to change. by the action of God's grace, the prayers and examples of others, leading us to a spirit of prayer that is pure, deep, strong, sweet, courageous, because it is aflame with the Holy Spirit at work in our hearts, broken and humbled by the love of God.

[11:03]

We could call this, too, a process of moving from feelings to conviction. And I think that's part of that Hasidic tale, too. The guy is more than just concerned about his feelings. The Master tells him, well, then pray for the ability to pray. Don't give up. Keep going. If our prayer, especially in common, since we're looking a little more at that right now in the rule, if our prayer rests on feelings and emotions, a lifelong commitment cannot develop. But to keep on praying, to pray for the ability to pray, Keep going to choir, even when we'd rather not. We need a profound conviction that God has called us to a life of prayer. Sometimes with good feelings about it, and sometimes not. If we're in solemn vows, we are called to a permanent bond to God in a life of prayer. No turning back. A covenant has been made. And such a commitment will not be easy. but also there can be nothing so life-giving and fulfilling as being really poor to be rich in God, empty to be filled by God who fills the universe with His love.

[12:20]

Here's a quote from Henry Nouwen, I presume also a friend of your community who died last year, from his journal that he kept while living at large in France. He said, so I am praying while not knowing how to pray. I am resting while feeling restless, at peace while tempted, safe while still anxious, surrounded by a cloud of light while still in darkness, in love while still doubting. Or St. Paul, several centuries before Henry Nouwen, said, I will all the more gladly boast of my weakness, that the power of Christ may rest upon me. For when I am weak, then I am strong. 2 Corinthians 12. I began the conference saying our prayer, especially in common, is an opportunity to cultivate meekness.

[13:22]

with a profound sense of humility and gratitude toward God. And so we pray in the Psalms, not to us, O Lord, not to us, but to your name give the glory. We are not the origin nor the goal of our being, God is. And so we rise regularly for this doxology, praises to God the Father, Son and Holy Spirit. Benedict talks about that, getting up and bowing over. We often take this act of reverence for granted, but Saint Benedict would not want us to pass over its significance and depth. We recognize our poverty, our littleness before our great God, who has given us the freedom to choose to adore and revere Him, a further expression of absolute love for us, His creatures. And so when we as a community bow in the glory beat, praise the Father, Son, and Holy Spirit. We are making a public profession of faith. I think that's how Benedict is seeing it.

[14:24]

Publicly, as in our profession, we make a profession of faith, that we believe in God, we acknowledge his greatness, that we depend on God's constant guidance in our lives. And we are called to further opportunities for meekness in our common prayer when we accept the relative length or shortness of an office. Like a good farmer, we also have to labor at the work of praise when we'd rather not, when we see little progress being made in what we're doing. It's an act of faith and trust, though, that what we are doing will bear good fruit. But peaceful, patient perseverance is essential. so too for the farmer looking for a good harvest. In our common prayer, we hear and repeat ourselves the very words of God-inspired scripture, indicating God's will to save humankind, to save our monastic family, to save each of us individually.

[15:29]

Once again, we are humbled that God can be so near, even when we are distracted, sinful, not taking notice of the divine guest wishing to dwell within us. Saint Benedict is eager that his monks make the most of these opportunities to meet God. In his word, inquire, and so is concerned that monks not rise late by brother neglecting to awaken the brothers on time. It harkens back to the idea of Benedict that all is to be done with order and in the proper measure, but no need for fanaticism or anything grim or oppressive. Our service of God is intended to be joyful, life-giving, freely given. We're not always there, but we strive to be. And time of retreat again, opportunity to renew some of that within our hearts. We admit that at times our service in choir takes its toll, can be hard work, and can tire us.

[16:35]

We are sometimes faced with the urge not to go to choir, and this shouldn't surprise us. It takes time and energy to be present with one another and praying. Physical and spiritual attention is called for and not easy. But we shouldn't be dismayed or discouraged. Getting up each morning before dawn is not always easy, and maybe never so for some, but in faith we do it. Saint Benedict knew the same thing, and has his monks encouraging one another to wake up and get to vigils. Some things never change, including human nature and a tendency to laziness or looking for the easy way out. Physical, psychological, spiritual effort are all part of our service at Common Prayer. And it's a sign of humility and meekness if we accept this fact and realize that it's not just me, but others undergoing the same struggle and the same yoke of discipline as I am facing.

[17:41]

And we need meekness to admit my nature is weak. but I want to serve the Lord with all my heart, with all my effort, however frail it may be. When the going gets rough, I can still be peaceful because God assists me in all my weaknesses. We are called to generously take up the yoke of Christ, which he calls easy and light, because he loves us and carries whatever burdens we have. We may still feel tired and restless regarding our life of prayer with its many facets. That's no reason to decrease our praise. Rather, reason to increase our zeal, which God can provide by His grace at work in a willing heart. In chapter 20, Benedict speaks about purity of heart and tearful compunction regarding reverence in prayer, concluding his section on prayer, in fact.

[18:44]

Coming before God, we are confident, meeting the One who can do all things. Our many words are not important, but our openness and love, a desire that is simply for God alone, pure and clear like a mountain stream. That is the purity of heart, the tearful compunction God desires. An uncluttered heart, on the move, transparent, like a stream. That is what God wants, and that is what we need to be, what the Shakers call the gift to come down where we ought to be, in the valley of love and delight. Purity of heart, prayer that is pure, both appear in chapter 20. reverence and prayer, a concept that Benedict would closely link to the idea or the principle of truth, that which is really dedicated to God. Not play-acting, not looking pious, but really being poor and needy, open to God's action in my life.

[19:52]

The Holy Spirit may prolong this loving attention on God. Benedict takes that into account, and we rejoice when it happens, but we never plan on it, bank on our happiness depending on it, or let it take us away from the common exercises we are expected to be present for. The classic example of this, of course, is the novice's intent on prayer before the Blessed Sacrament and the soup boiling away for the evening meal. We have our duties, we have to find the Lord even amidst the pots and pans, as St. Teresa of Avila or Brother Lawrence of the Resurrection talk about. Our vow of obedience places us in choir throughout the day, and dedicating other times to what is called personal or private prayer, Lectio Divina. It's all part of our search for God, our life of prayer, why we came to the monastery. And so we do this in good times and bad, cold weather and warm weather, when we feel like it and when we don't feel like it.

[20:58]

We are not the center of it nor the measure of it. God is, who enlightens us and directs us always, even when we sleep. God is looking for a meek and pure heart with the capacity for gratefulness. overflowing with goodness and peace like a child in his mother's arms. In the psalm we chant, my soul is at rest like a weaned child on its mother's breast. The kingdom of God is for the little ones, the meek, the pure of heart, the peacemakers, the poor, the merciful. They are the true contemplatives for they shall see God. And may we be found among them by the grace of God. conclude with a quote from a Camaldolese monk that doesn't directly relate, but I think it does in some ways, at least from my own experience.

[22:00]

When it all starts, monastic life feels like a thousand swords wounding you at once. Later, you discover that the wounds were there in the first place, and being a monk has healed the wounds. Glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen. Bishop, thank you for the Dawson's Images. I'm actually glad it's been trampled to death by geese. Temple to death by geese. By geese? A lot of sampling takes a long time. Effective. It won't kill you, but it'll change you for sure. To serve you, keep us faithful on the path of obedience, stability, and conversion of life, that we may

[23:10]

Show forth your goodness to all those we meet, that we may be faithful in all that you call us to. We ask this through your Son, our Lord Jesus Christ, and in the Holy Spirit. Amen. We begin with a quote from Andy Rooney. I suppose you call a social commentator. Maybe you have other names for him. For most of life, nothing wonderful happens. If you don't enjoy getting up and working and finishing your work and sitting down to a meal with family or friends, then chances are you're not going to be very happy. If someone bases his happiness on major events like a new job, huge amounts of money, a flawlessly happy marriage, or a trip to Paris, that person isn't going to be happy much of the time. If, on the other hand, happiness depends on a good breakfast, flowers in the yard, a drink or a nap, then we are more likely to live with quite a bit of happiness.

[24:14]

I want to speak tonight about Chapter 48, the Daily Manual Labor, which really boils down to our Benedictine work and Lectio Divina. which Terence Cardon calls reading from God, Lectio Divina, reading from God. Saint Benedict begins this important chapter on the daily manual labor with a wisdom saying, the fruit of a long human experience, when he says, idleness is the soul's enemy. And we know it existed in other places before Benedict as, for example, in the rule of Saint Basil. There's no doubt, idleness, always to be distinguished from holy leisure and positive solitude, can be a very destructive force in monastic life. Again, idleness. To avoid that negative doing of nothing, ociocios, Benedict is emphatic that the brothers ought to be occupied with manual labor and in lexio divina.

[25:19]

Very beginning of this chapter he says that, at determined times. A fundamental attitude of the monk is to be attentive to God's presence in whatever activity is going on in the monastery. Common prayer, private prayer, work, Lectio, meals. All of it seen as potential meeting ground with God. All of it as the work of the spirit to enlighten the life of the monk. So the monk is to be occupied, not idle, awake in what he is engaged in. Benedict sees our work not so much as a punishment for sin, but as something positive, contributing to the process of creating with God, cooperating with the plan of God for the building up of the kingdom of God, and our work somehow contributing to this positive building up.

[26:20]

The development of our potential as human beings becoming new persons in Christ seems to be a concern of Benedict from the prologue on. After our hours of prayer in common, our work and Lectio are our chief occupations in the monastery and are intended, like prayer, to be good and holy things in the household of God. If we look at the primitive Church, we see honest work as an essential element. Paul in the Acts speaks about this very thing, and so the Christian monastic tradition also has work as an important element. Manual work in some form, and that doesn't have to mean back-breaking, exhausting physical work for all, or even for many, is an essential element in the Benedictine day. Those entering our monasteries must accept it as part and parcel of the life in common.

[27:27]

Someone has to cook, someone has to clean, someone has to tend the animals, care for the land, do the shopping, chopping, slopping, as needs arise, in determined fashion, at set times, for the good ordering of the monastery, seen as useful activity, not just planting sticks. All of it falls under the aspect of the vow of obedience, because it is done under the order of the abbot, rather than as I want it, when I want it to be done. As such, the work we do can be closely linked to our life of prayer, with a willing service behind it, with a free heart for whatever needs to be done. Useful activity. Being attentive to the presence of God, as we said, is fundamental in all that we do. And perhaps we can say that spiritual growth can even be assured when we can really give ourselves to our work and do it for the love of God and the brothers.

[28:33]

This requires an attitude of meekness, a theme that we keep looking at, being humble and docile laborers in God's vineyard. We are neither the center of it all, nor indispensable. Others could do it, and maybe better, as Father Martin pointed out at the beginning of the retreat. Picture ourselves unable to do our work, or dead, and probably someone else could pick it up. And that's not to say what we do is unimportant, but it should keep us humble, saying, I'm not the only one who can do this or that job. In the prologue, Benedict says that the Lord is seeking for a worker for himself in the crowds. How so? With a question from the Psalms. Which of you desires life and longs to see good days? And if we answer, I do, we are given a task to do to help bring about true and lasting life in ourselves and in our community.

[29:39]

With such wonderful texts, who can consider monastic work then as a punishment for sin? Our work will indeed take effort, time, energy, fervor, but the rewards are great and worthwhile. So Benedict would have us devote time to work and time to Lectio each day, because they are holy things. It reminds us that the day really belongs to God. A constant reminder that all we have comes from God and is given back to God as well. So again, this idea of gratefulness of heart, it's the theme of one of Brother David's books. Gratefulness. A really good exercise in meekness when we think about it. What I have has come from another, from our God. This book I mentioned before that I hope you've read, Holiness, by Donald Nickel, has this to say. A good exercise for us beginners is to scan slowly over the world we have built around us and say of every item in it, not mine, just on temporary loan.

[30:48]

This house, not mine, just on temporary loan. These books, not mine, just on temporary loan. These fingers, not mine, just on temporary loan. My mind, not mine, just on temporary loan. Takes a long time to carry out this exercise properly, says Nichols. But when it is done properly, the result is a clear mind and a light heart. Joy and generosity are asked of us in our service. God loves a cheerful giver, St. Paul tells us, and Benedict quotes this. And in so doing, we find a deeper freedom than anything but annihilation of our person or personality. It is essential here to recall the basic motivation of our way of life, pro dei amore, or the love of God. Benedict says this in chapter 7. The monk, like our Master Christ, hands himself over freely, without constraint, but as an act of highest freedom, acting according to the supreme law, the law of love.

[32:03]

I do it because I love. Benedict begins explaining how our work and Lectio will go, beginning with the holy feast of Easter. He does the same when considering the divine office in chapter 10 and the meal schedule in chapter 41. It seems clear that Benedict is convinced that the resurrection is the central core of our Christian existence. That is certainly an acceptable contemporary view of Christian spirituality, but already in place centuries ago in our holy rule. Something about our Lectio then, listening gladly to holy reading. tools of good work." Benedict says that, listening gladly to holy reading. It means praying with and in the Bible. Terence Carnong says, it is utterly serious and important. As such, monks are to be free for it each day, seen as a mini daily Sabbath.

[33:07]

We consider In our monastery every year on Holy Saturday, the text of Father Damasus on the great Sabbath rest. And we're given an opportunity really for it every day, a mini-Sabbath rest, freed from labor to meet the living God. And we think about the liberation from slavery in Egypt. When we do that, we are given the chance again for freedom in Christ. Lectio then is anything but amusement, dissipation, twiddling of thumbs or flipping of pages, but a joyful resting in God, in recollection, prayer, remembrance of God. I know from my personal experience, if I don't set a specific time aside to do it, I probably won't do it. And for us at home, the time is normally in the afternoons. The morning work period is about four hours, and then the afternoons are free, either for rest, known at three like you, and then time for Lectio. And I really have to discipline myself to say, now I will do it.

[34:10]

I'm not going to put it off till after Compline or something like that. I really need to do it during the time of day when I'm attentive. Benedict expects his monks to devote some hours each day to this activity of Lectio Divina. We know that can be Difficult for people in our culture and time to do hours of it. But anyway, a leisurely savoring of biblical passages, not to gain knowledge or prepare a homily, but as material for prayer, dwelling in God's loving presence, for spiritual profit. And we know the early monks, Benedict's monks, didn't necessarily find it easy. Benedict has circatores making sure the brothers are devoting themselves to Lectio. So we too today can find it a difficult task to be open to what God's Word has to say to me here and now. An encounter with the Living Word of God can be energy-consuming, painful, but an essential element of our search for God in community, and so not to be neglected.

[35:19]

I'd say maybe as the years have gone on I've seen the importance of it more and more. not to neglect it a day or two or a couple times a week, okay, it can happen. But now I see even a day without it makes me feel different, and I miss it somehow. This too has its value, this Lectio, in making us meek and docile instruments of God. So Lectio is not just another work. but it does take time and effort, holy leisure, time spent only for God and with God. It's really an obligation for us as monks, a serious pursuit and not something that we just might do if we have time or if we feel like doing it. It should become a necessity, an essential nourishment for our soul, indispensable, the daily bread along with the Holy Communion and the prayer in common. So Lectio is part of our prayer, and of course we should be familiar with the four stages of it, and you had talks by Fr.

[36:28]

Jeremy about that. But if you need to be reminded of where to look, one of the best books on it is this Guigo the Carthusian, The Ladder of Monks and Twelve Meditations by Guigo II. It's a double-day book, probably the clearest statement of the four stages of Lectio, Meditatio, Oratio, Contemplatio. Alexio is intended to be another form of service, and in this case, helping us to grow in our interior life, to be more loving, open, docile to the action of the Holy Spirit in our life, in our community, in the Church as a whole, which we serve. So it's to be done with the same zeal and diligence as our other work. But we know we normally do it alone. So who's going to see us? Who's going to know whether we're doing it or not? No one but God. So it's a different kind of responsibility from going to the choir. If he's not there, they're going to know it.

[37:29]

If I don't do my Lectio, who's going to know it? So it's a responsibility, like a talent, given to be multiplied, not buried in the sand. As consecrated men in the Church, it is our daily duty to spend time with God in quiet and solitude, doing Lectio, with no specific outcome, utilitarian purpose. What a joy, what a grace to be given that time, and thanks be to God you have it in your schedule. Divine revelation is contained in sacred scripture, we believe. The possibility of going even deeper, ever deeper, into the mystery of God's presence and love awaits us there, and we should eagerly pursue God there. St. Benedict is so convinced of this fact that he has harsh words for the brother not able to be serious about Lectio, who is bored and gives in to frivolity or gossip.

[38:31]

Benedict says he is useless to himself and leads others astray as well. He is to be admonished, even undergo discipline, for by neglecting Lectio, the brother misses out on an important part of the monastic practice, what Cardon calls that peace and solitude where solid spiritual growth can take place. The monk unable to be alone likewise destroys the solitude of others because misery loves company, restlessness needs company. And so here we have an admonition from Benedict maybe relating to this very thing when he talks about brothers not fraternizing at improper times. It doesn't necessarily just mean after Compline, but maybe it's meaning also this time when Lectio is supposed to be pursued. Evasion of prayerful solitude may be a constant temptation for some. For others it's not a problem.

[39:32]

You don't have to drag them out of their solitude to do community things. But for others it can be difficult to be alone. And Benedict would have us be attentive to use well the opportunities for solitude, silence, Lectio. And there are other times and places for being together in community, but not during the times of common and private prayer, manual labor, Lexio, meals, sleep. Yes, that actually leaves very little time for what is called recreation. But that has been the Benedictine tradition for centuries too, and not even the Carmelite two hours, more or less, of daily recreation would be for us. Our Benedictine type of recreation tends to be on a smaller scale. Benedict has interesting things to say about Sundays also, often considered today my free day, with hours available for recreation.

[40:35]

He has regular work suspended except for those who are assigned to various tasks. Chapter 48 still, verse 22. We presume things like cooking, caring for the sick or the guests. The rest, he says, should be free for Lectio. But also, he says, those so negligent or slothful, who won't or can't, are to be assigned work, which may strike us as odd. But, realistically, some are not able to manage so much holy leisure, and so rather than, I think this is the point, rather than sit around gossiping or doing nothing, they can be assigned some productive task. And Benedict speaks wisely here. As in so many other places in the rule, he has a good grasp of human nature, cutting through the ages, various cultures, and ages of people. Though Sunday is intended as a special day of rest, it becomes seriously desacralized by negligent brethren.

[41:42]

And a better way to restore Sunday's sacredness is to do some productive work for the common good. One is really unable to be alone. There is also the possibility of taking walks and exercising, that sort of thing. It's not all to be, we have to all be alone. But this idea of wasting time doing negative things is really to be discouraged by Benedict. And so we end up honoring God, building up rather than tearing down the household of God by some useful work or productive or helpful service. And all of this, of course, predates the notion of all unnecessary servile work on Sunday is forbidden. We know there is work that is necessary, even servile, and so it is permitted. The conclusion of this chapter is about the sick and the fragile brothers, taking their limits into account, assigning work they can reasonably do.

[42:45]

But even they are asked to do some work, however limited, for they are part of the community, need to contribute, or feel worthwhile, and keep from being idle. The abbot is called to consider the real capacity, the possibilities of each brother, using discretion in assigning tasks. And the monk can be is called to an attitude of complete availability and also honest dialogue with his superior about the limitations of health or age. This again touches on that idea I mentioned about spiritual direction. It implies we have some kind of relationship with our abbot, some kind of dialogue going on, so he knows where we're at. It doesn't mean intense spiritual counseling necessarily, it can, but it doesn't have to mean that, but some kind of living relationship with the one who has been chosen as the superior.

[43:47]

And this too takes meekness, to accept to serve without reserve, and yet meekness to ask for help when that is needed, or ask for dispensation from something when that is needed. A humble attitude should be cultivated always, because we are working for the Lord, always willing to do more, and never giving up, even in old age or infirmity. So it's really a different setup than the corporate ladder climbing in society. We mustn't fear our limitations as they present themselves. The exterior form of our work will surely change over the years, even as young people, but also as older people. But a willing heart is always asked for. And then to pray for and with others, to listen, to advise in love, should always be part of the monk's life up to old age. And this we know is especially hard in communities of women or men religious that are very active, and then the older members

[44:55]

don't have so many jobs as they get older and are called more to a life of prayer. And that can be very painful for some of them because they begin feeling useless and need to be encouraged. We need witnesses who are devoting more time to simply praying, and that's okay. We are always in God's presence, at God's service, offering everything, even our nothingness. in the belief that it is a service, is offering, acceptable to God. Saint Augustine says in commenting on the Psalms, Psalm 148, what should prevent us from serving the Lord when we labor, from meditating on the law of God and praising Him at all times, whatever we're doing. And commenting on Psalm 146, You praise Him when you perform your daily manual tasks. You praise Him when you take your daily food and drink.

[45:59]

You praise Him when you recline on your bed. And you praise Him when you sleep. When do you not praise Him? Again, that's St. Augustine. Conclude with a beautiful quote from Cardinal Newman. God has created me to do Him some definite service. He has committed some work to me which He has not committed to another. I have my mission. I may never know it in this life, but I shall be told it in the next. I am a link in a chain, a bond of connection between persons. He has not created me for naught. I shall do good. I shall do His work. I shall be an angel of peace, a preacher of truth in my own place, while not intending it, if I do but keep his commandments. Therefore I will trust him, whatever, wherever I am.

[47:02]

I can never be thrown away. If I am in sickness, my sickness may serve him. In perplexity, my perplexity may serve him. If I am in sorrow, my sorrow may serve Him. He does nothing in vain. He knows what He is about. He may take away my friends. He may throw me among strangers. He may make me feel desolate, make my spirits sink, hide my future from me. Still, He knows what He is about. Glory be to the Father and to the Son and to the Holy Spirit. As he was in the beginning, is now and ever shall be, world without end. Has he been here too?

[48:11]

No, I didn't know it was his birthday. Is he a social commentator? What would you call him? No, I didn't know his birthday. He's still on TV, I suppose. He's still on TV. What's the quotation for him? Some holy card I got myself. You ain't allowed that. Most probably, because if they wanted a siesta, like you do here after dishes, after the main meal with dishes and then time for a siesta, then no.

[49:38]

At least I find myself most awake at that time, because I just had a little nap if I needed it. Even though I read that chapter, so... And the chapter is called on the daily manual labor, but I think it's on the Black Sea Law. Again, some of these thoughts have come from Cardon's commentary, now he's got a very detailed, going step-by-step through each of the verses of the chapter, and kind of a general look at it, and some kind of concluding thoughts, but really good stuff.

[50:54]

I like to write some things down in the morning right after vigils. There's this whole tradition of carrying certain passages with you throughout the day as a big passion kind of thing. but it's also an opportunity for individuals we have or in any of the Psalms during the day to hold on to something throughout the day.

[51:38]

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