Enlarging the Eye

Daily readings from the Dominion of Saint Benedict

By a Benedictine of Saint Cecilia'southward Abbey, Ryde

"… as we progress in our monastic life and in religion, our hearts shall be enlarged, and we shall run with unspeakable sweetness of love in the fashion of God'due south commandments."

(From the Prologue of the Rule of Saint Benedict)

St Benedict wrote his Rule for monks some fifteen centuries ago. Driven by his dear of Christ, he wanted to establish his monastery as a "school of the Lord'due south service": a place where people who truly seek God could find him; places where "authentic Gospel values prevail"(1); where nothing whatever would be preferred to Christ. The Dominion of St Bridegroom spread all over Europe, and had an enormous influence on the life and spirituality of the Latin Church. It continues to inspire monks, nuns, and countless lay people throughout the earth today. Similar many monasteries nosotros divide the Rule into sections so that the whole Dominion is covered over a menstruation of 3 months. The commentaries will follow the sequence of the sections.

(ane) Pope John Paul 2, to Benedictine Abbots, 23 September 1996

Affiliate 28: OF THOSE WHO, THOUGH Oftentimes CORRECTED, Will Non Amend March v,

If any blood brother who has been frequently corrected for some error, or even excommunicated, does not improve, permit a more than severe punishment be practical: that is, let the penalization of stripes be imposed upon him.  Just if even then he does not correct himself, or perhaps (which God preclude), being puffed up with pride, should even wish to defend his deeds, then let the Abbot practise as a skilled physician.  If he has practical the ointment and unction of his admonitions, the remedies of the Holy Scriptures, and at terminal the cautery of excommunication or the punishment of stripes, and if he sees that his zeal avails nothing, let him brand use of that which is still more powerful: namely, his own prayers and those of all the brethren for him, that the Lord, Who tin do all things, may work a cure in the sick brother.  But if he is non healed even by this means, allow the Abbot then finally utilise the sword of separation, as the Apostle says: "Expel the wicked man from your midst"(ane Cor 5:13); and again: "If the unbeliever departs, let him depart," (1 Cor 7:15) lest i diseased sheep should contaminate the whole flock.

The Abbot is to act as a wise md, employing all sorts of remedies.  Amid them we find "the medicine of the Holy Scriptures".  The Discussion of God has a power, a strength that once can well-nigh call sacramental.  In the Give-and-take of God there is an effect equally in the sacraments.  It has the ability to heal, to restore lost and worn-out energies; it can stimulate our daily routine. That is why it is so important to exist faithful to lectio divina every day, to stay in touch with the infinite riches of God's word. This tin preclude the situation described in the previous chapter.  Fifty-fifty if our lectio does not appear to exist having an effect, stay with it.  The Word is nourishing you in underground, healing in cloak-and-dagger, non unlike the tasteless manna that sustained  the people on their path through the wilderness.

Chapter 27: OF THE SOLICITUDE THE ABBOT SHOULD EXERCISE TOWARD THE EXCOMMUNICATED March 4,

Permit the Abbot with all solicitude do intendance concerning the offending brethren, for "They that are in health demand not a dr. but they that are sick (Mt nine:12)."  And therefore, like a wise physician, he should employ every possible means: he should transport equally it were secret consolers to sympathize with him, that is, brethren of mature years and wisdom, who may, as it were, secretly panel the wavering blood brother and induce him to make humble satisfaction, and comfort him lest, maybe, he be overwhelmed by likewise much sorrow.  Moreover, as the Apostle says, "Clinch him of your love for him (2 Cor ii:eight)," and let all pray for him.  For the Abbot is obliged to practice the greatest solicitude toward the erring brethren and to strive with all prudence and zeal lest he lose whatever of the sheep entrusted to him.  He should know that he has received charge over souls that are weak and not a loftier-handed dominion over the strong.  And let him fear the threat of the Prophet, through whom God says: "You took to yourselves that which was fatty; and that which was weak you rejected (Ezek 34:3-iv)."  Let him imitate the loving example of the Skillful Shepherd, Who, leaving the ninety-nine sheep on the mountains, went to seek the 1 that had gone astray; on whose weakness He had such compassion that he deigned to lay it on His ain sacred shoulders and thus bring it back to the flock (Lk fifteen:5).

This chapter, while showing the abbot's imitation of the long patience of God'south beloved for us, also shows how discouragement, fear, shame can exist a great temptation when things become incorrect.  This can often be more dangerous than the faults themselves. Equally Nicholas Cabasilas explains in Life in Christ: At that place are 2 kinds of grief over sin – i leads to repentance, the other to despair.

"Of the many things which impede our salvation the greatest of all is that when nosotros commit any transgression we do non at once plow back to God and enquire forgiveness. Because nosotros feel shame and fearfulness we call up that the way back to God is difficult, and that He is angry and sick-tempered towards us, and that there is need of great training if nosotros wish to arroyo Him. But the loving-kindness of God utterly banishes this idea from the soul". This kind of shame and fear is not "a spur to action just a daze for our souls."  Information technology makes u.s.a. desire to hide from God similar Cain.  But "no harm volition come up from this in those who rightly understand the loving-kindness of God…no sin is too groovy for pardon or tin overcome God'south kindness".  The Abbot is to be an icon of God's loving-kindness.

Affiliate 26: OF THOSE WHO, WITHOUT LEAVE OF THE ABBOT, ASSOCIATE WITH THE EXCOMMUNICATED March 3,

If whatsoever brother presumes without the Abbot's leave to associate in any manner with the brother who is excommunicated, or to speak with him or to send him a message, he shall incur the same punishment of excommunication.

In our day these measures may seem hard and even contrary to compassion and mercy.  But the thought hither is of confirming the brother in his wrong mental attitude, not of interim in a pastoral way, as the next chapters volition show.  St Benedict tells us elsewhere never to abdicate charity (Tools of Good Works, ch four), and the excommunicated blood brother is always referred to as "a brother."  In these difficult moments which the Rule envisages, information technology is important never to forsake our brother or sister.  1 must always requite what Cassian calls "the kindlier reading" or estimation of what someone does or says.  When we love someone we requite the best possible interpretation to what they say or do; we assume it was done with a practiced intention.  People are better than we imagine.  This is more than unworldly optimism.  It is seeing our sisters with God's eyes, seeing them as a gift from God.  My sis may irritate me, she may exist totally opposed to my opinions, but if we give "the kindlier reading", nosotros may come to delight in them and come across their goodness.