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There are a number of Benedictine Oblate groups connected with San
Benito Monastery. In recent months our study and sharing have
focused on chapters 8-20 of the Rule of Saint Benedict.
Meeting Schedule
Oblates in Gillette
Date: Second Tuesday of each month
Time: 5:00 PM
Location: St. Matthew's
Oblates in Sheridan
Date: Third Sunday of each month
Time: 2:00 PM
Location: San Benito monastery
Oblates in Casper
Date: Third Thursday of each month
Time: 1:00 PM
Location: Shepherd Center
We also have Oblates in Riverton, Big Piney, Pinedale, Waphiti Valley, and Rock Springs.
For more information contact:
To be announced - Oblate Director
Phone: (307) 655-9013
Monthly Reflection (UPDATED APRIL 26, 2005)
To our Oblates- Since we are unable to visit you regularly, we are putting reflection material on the Rule of Benedict on this web site. It will be a regular feature to be changed monthly. If you care to respond with questions, comments or reflections on the material, we would be happy to hear from you. Respond to us at sanbenito@vcn.com
CHAPTERS 23-30 ARE KNOWN AS THE PENAL CODE OF THE RULE
There are other places in the Rule that describe other faults. They include the following chapters.
Chapter 32 - the mishandling of monastery goods
Chapter 43 -absence from prayer
Chapter 46 - failure to make voluntary satisfaction for damaging anything.
Chapter 46 - grumbling
Chapter 57 - artists and craftsmen become proud.
Chapter 70 - acting presumptuously
The Penal Code is not easy to understand since the physical punishment idea has not been a part of Benedictine life for some ages. We need to look at the principles and ideas that are suggested by the chapters rather than concentrating on the non-essentials.
Chapter 23-Lists certain vices that are not to be a part of the life of those who seek to follow Christ. They are stubbornness, disobedience, pride, grumbling and being defiant.
We may often think of children when we see these vices but they can easily spring up in anyone's life. Have you ever grumbled when things did not go your way? Is it disobedience when we do not obey speed laws? Reflect on these vices and name the virtue that is the opposite. Has human nature changed much?
You might look at Chapter 5 on obedience or chapter 7 on humility. Each chapter may give a remedy to the vice. Sometimes we are asked our opinion on something. It is possible to grumble when our suggestions are not accepted or something is done not to our liking. It can happen at work, at home and at church.
Some people who are not in accord with some decisions become passive aggressors. I am upset about some decision regarding time so I come 5 minutes late. A subtle way to be defiant. Look up the words and see if you do this at times.
Notice that Benedict invites those who follow the Rule to use the Scriptural plan for talking with someone about a fault. Have you ever been embarrassed because you were corrected in front of a group? No matter where we are, school, home office or church, there is a right way to correct and a wrong way. Privately at least twice is the advice of Benedict and the Scriptures.
Read chapter 24. Do you see the intent of this chapter? There are consequences for our actions. In this chapter those who commit serious faults are excluded from participating in communal activities. This person eats alone and must remain silent at the communal prayers. It was a form of excommunication. In our day, people excommunicate themselves from participating in the Christian assembly. The only fault these persons are guilty of is absenting themselves from Church. What are their reasons? Have you heard why they do this?
Chapter 25 is about methods of bringing someone to repentance when a serious fault has been committed. Any of those in chapter 23 could be considered serious. Although the punishment may seem extreme, it has to do with bringing the guilty one to remember that each has chosen to have the Gospel as a guide (prologue 23) The prologue also reminds us that the true king of our life is Christ the Lord. All of us fail but Benedict is legislating for serious faults. How does anyone come to repentance? What motivates each of us to repent? Benedict had definite ideas of what was minor and what were serious faults.
Chapter 26 is unadaptable.
Chapter 27 describes the abbots concern for the errant member. The abbot asks some that he describes as mature and wise, called senpectae, to support the wayward one. Have you ever been a senpectae comforting and consoling someone who is wavering in his or her faith? If yes, when? The last line of the first paragraph "let all pray for him" indicates that the errant one is also the responsibility of the community. What does it mean to you when you pray at mass and I ask you my brothers and sister to pray to the Lord our God for me? What about prayers for those who have absented themselves form the community? What responsibility do you have for them? Do you have compassion for those who are wavering in their faith or are you judgmental? Notice the example Benedict uses.
Chapter 28 has numerous medical terms to describe the process of healing for the one who has transgressed the community norms. Could such descriptions be used today? How doe we encourage one another? How can you use Scripture to bring relief to someone in distress? Failure of any of these remedies resulted in the monk being sent away.
Chapter 29 gives insight into Benedict and his understanding of human nature and his love for those who left the monastery. It could happen that one would be so distraught at the punishment for faults that the monk would leave the monastery. Benedict says they can return three times and after that they are not welcome. Are we as forgiving? The faults were those against the community norms. Jesus teaches us that our forgiveness for faults is limitless. The punishment in the Rule is about going back on the promises given by each member to live faithfully the life of the community.
Chapter 30 is a reminder that not everyone understands the seriousness of their misdeed. Remember those faults mentioned at the beginning of this section were stubbornness, grumbling, pride and being defiant. Each of us needs to be willing to examine our lives daily to see where God has led us and what we must do to love God more earnestly and live as God desires.
The following is a consciousness examine that you might use at the close of each day.
Chapter 24 is about means of leading the arrant to change. In the monastery it meant eating alone and for more serious faults not being able to participate in the prayers. The one could be there but must be silent.
Think of the parish. How many excommunicate themselves from the assembly? Have you heard any reasons why this happens?
Chapter 25 is about being sorry for misdeed. I t is similar to what we do at the beginning of each Mass. We also have the Sacrament of Reconciliation. It is about recognizing our human condition along with the grace of God in forging us our misdeeds. What does it mean to you when we say at Mass at times and I ask you my brothers and sisters to pray to the Lord our God for me?
Chapter 26 is not adaptable.
Chapter 27 Although in this chapter the abbot is the main persons it is possible to see this as an important element in the concern each is to have for the members of the body of Christ. What does that mean to you?
Benedict is concerned that those who are wavering be approached with all gentleness, urging them to return to the community. Do errant members describe those who absent themselves from the Christian Community? Are you a senpectae?
Chapter 28 Notice the medical terminology? Could such a description be applicable today?
Chapter 29 gives insight into Benedict and his understanding of human nature and his love for those who have left. They can come back 3X and after that are no longer welcome.
Chapter 30 is a reminder that not everyone understands the seriousness of their misdeed. Be it stubbornness, gossip, pride or defiance. Each of us has to be willing to examine our lives daily to see where God has led us and what we must do to be more in love with God and God's ways.
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