Thursday, July 21, 2016

73 Steps to Spiritual Communion with God - 21

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the 21st step:



(21) To prefer nothing to the love of Christ.



This is without a doubt the most quoted counsel of St. Benedict.



It an excellent guide for the spiritual life-- to prefer nothing to the love of Christ.



One might ask, are we to focus on being loved by Christ or the act of loving Him? I think it is both.



In Mark 10:21 we have the account of the rich young man. The Gospel says that Jesus, " looking upon him loved him, and said to him, "You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me."



Notice that when Christ loves the rich young man, He points out what the young man lacks. It is out of love, that Jesus tells him to get rid of all his possessions.



Being loved by Christ will reveal similar deficiencies in us.



Our Lord looks upon us and recognizes what we really need. We often come to him with our own ideas about what we need.

If we prefer our ideas to the love of Christ, we too will join the rich young man who walks away sad "for his possessions were many." We may possess the world, but without Christ it is nothing!



In John 8:42, Jesus is engaged in a heated argument with those who oppose him. He says to them "If God were your Father, you would love me, for I proceeded and came forth from God; I came not of my own accord, but he sent me."



This takes us back to the first counsel of St. Benedict, to love God. Jesus is God and so we should prefer nothing to God and His love that Jesus has revealed to us perfectly.



How do we know if we truly love Our Lord? He addresses this in John 14:23-24 " "If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. He who does not love me does not keep my words; and the word which you hear is not mine but the Father's who sent me."





A concrete way to always prefer the love of Christ throughout the day when faced with countless other choices might be to adopt the phrase that Jesus spoke to Peter and to hear it addressed to ourselves--continuously: "Do you love me more than these? (John 21:15)"

Tuesday, July 19, 2016

73 Steps to Spiritual Communion with God by Michael Dubruiel - 21

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the 21st step:

(21) To prefer nothing to the love of Christ.

This is without a doubt the most quoted counsel of St. Benedict.

It an excellent guide for the spiritual life-- to prefer nothing to the love of Christ.

One might ask, are we to focus on being loved by Christ or the act of loving Him? I think it is both.

In Mark 10:21 we have the account of the rich young man. The Gospel says that Jesus, " looking upon him loved him, and said to him, "You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me."

Notice that when Christ loves the rich young man, He points out what the young man lacks. It is out of love, that Jesus tells him to get rid of all his possessions.

Being loved by Christ will reveal similar deficiencies in us.

Our Lord looks upon us and recognizes what we really need. We often come to him with our own ideas about what we need.
If we prefer our ideas to the love of Christ, we too will join the rich young man who walks away sad "for his possessions were many." We may possess the world, but without Christ it is nothing!

In John 8:42, Jesus is engaged in a heated argument with those who oppose him. He says to them "If God were your Father, you would love me, for I proceeded and came forth from God; I came not of my own accord, but he sent me."

This takes us back to the first counsel of St. Benedict, to love God. Jesus is God and so we should prefer nothing to God and His love that Jesus has revealed to us perfectly.

How do we know if we truly love Our Lord? He addresses this in John 14:23-24 " "If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. He who does not love me does not keep my words; and the word which you hear is not mine but the Father's who sent me."

A concrete way to always prefer the love of Christ throughout the day when faced with countless other choices might be to adopt the phrase that Jesus spoke to Peter and to hear it addressed to ourselves--continuously: "Do you love me more than these? (John 21:15)"

Monday, July 18, 2016

73 Steps to Spiritual Communion with God by Michael Dubruiel - 20

This is a continuation of the 73 Steps to Spiritual Communion with God by Michael Dubruiel. The previous are posted below among the other posts and last week's archives. Here is the twentieth step:



(20) To hold one's self aloof from worldly ways.



If you are like me, you can readily come up with a list of what "worldly ways" means, but too often this list have very little to do with what most spiritual masters mean when they use the term.



St. Benedict, again is writing these counsels for monks. Monks take a vow of obedience to an abbot. The abbot, a term that could be translated "father", watches over the monks and assigns them various tasks for the good of the monastery.



About a year ago, I visited a monastery where the abbot invited me to join the monks for dinner. During the meal taken in silence, while a monk read from one of the Fathers of the Church, several monks had to kneel in front of the abbot's table. They were being punished for some infraction of the rule that they had committed during the day (one monk told me that he had forgotten to put his napkin back in its holder).



As I sat there, in my forties, and witnessed the grown men who were around sixty years old, I momentarily thought of the ways of the world and how foolish this all seemed. But then, I remembered the counsel of Our Lord, "Unless you become like a child, you can not enter the Kingdom of God."



All of us must be like children in God's kingdom. Worldly ways might best be defined as acting in a way of a "self made man."



There is a story of a man's employer coming to the man's home for dinner one night. The employer was brash, rude and made inappropriate comments throughout the meal. All the while the young son of the employee stared at the man. Finally, the boy spoke, "my dad says that you are a self-made man."



The employer beaming, said, "Well, yes son I am."



"Why did you make yourself so bad?" The young boy asked.



Keeping aloof of worldly ways, means leaving behind any notion that we are ultimately in charge of our lives. It requires total surrender to God.



Jesus lays out the best commentary for this counsel in Matthew's Gospel, "do not worry about your life, what you will eat [or drink], or about your body, what you will wear. Is not life more than food and body more than clothing?…So I do not worry and say, 'What are we to eat?' or 'What are we to drink?' or 'What are we to wear?' All these things the pagans seek. Your heavenly Father knows that you need them all. But seek first the Kingdom of God and his righteousness, and all these things will be given you besides. Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil, (Matthew 6:25, 31-34)."





I like to carry the image of those monks, all dressed in black, sitting and silently eating and drinking while they listen to someone proclaim the Kingdom of God to them, as I go about my dealings everyday--never allowing myself to be drawn away from our true purpose here.

Saturday, July 16, 2016

73 Steps to Spiritual Communion with God - 19

This is a continuation of the 73 Steps to Spiritual Communion with God by Michael Dubruiel. The previous are posted below among the other posts and last week's archives. Here is the ninteenth step:



(19) To console the sorrowing.



Those who sorrow at the loss of a loved one can often seem inconsolable. In fact the Scripture passage related to the slaughter of the innocents comes to mind, "A voice was heard in Ramah, sobbing and loud lamentation; Rachel weeping for her children, and she would not be consoled, since they were no more (Matthew 2:18)."



It is important to remember that death is not part of God's original plan. When God creates Adam and Eve, he warns them not to eat from the tree of knowledge of good and evil or they will die. Death, is the result of original sin and indeed there is nothing that could console Rachel at her loss when the knowledge that death was eternal separation.



But for the Christian--there is Christ!



Death no longer is the final word. Jesus has overcome death and has opened up the possibility that all of us, if we believe in him, can share in his resurrection. The key, it would seem then to consoling the sorrowing, would be to remind them of the fruit of salvation and to point them to the mercy of God.



Yet having been there, many times, during the sad losses that people suffer--this is seldom the case. Instead, what usually occurs is the arrival of many well meaning people who announce loudly that it was God's will that the child or adult die.



It is never God's will that anyone die! Death entered the world because of sin-separation from God. God desires the salvation of all people. The angel of death that passes over the Egyptians is not a "good" angel but one who reaps the evil crop that had been sown by the Egyptians in the Book of Exodus.



Francis MacNutt and his wife Judith once presented a more accurate picture of God's place in someone's death. Speaking of how to console a sorrowful mother who has lost her child, they counseled the consoler speaking the following truth, "Death has taken your child, but God will take your child from death!"



To console, we need faith. Faith that in Christ, death is not the end.



Old churches still show forth the truth of the communion of saints, those who have died but are still very much alive and present. Most people intuitively grasp that their loved one is still alive, though not physically present. To console is to bring God's truth to the situation, God's message of salvation to the horror of a world steeped in sin.

Monday, July 11, 2016

73 Steps to Spiritual Communion with God by Michael Dubruiel - 18

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the eigthteenth step:



(18) To help in trouble.



St. Benedict counsels us to be “helpers” something that no doubt was implanted in most of us from our youth. How can we best help others and what might keep us from reaching out to others?



When Our Lord was thirsty he asked the woman at the well for a drink. Jesus needed help. The woman rather than just giving him a drink gave him a lot of excuses. First it was racial—“You’re a Jew.”



Funny how little our reasons for not helping others changes. Our excuse might be, “You’re not family” or “You’re not Catholic” or “You’re not American” or “You’re not the same race as I.”



If God is “Our Father” who is not our brother and sister?



Saint Benedict’s counsel is simple and indeed it is the Gospel message that we are to help those in trouble. If we use excuses as a buffer to exonerate us from our duty then we risk missing out with an encounter with Our Lord who comes to us often in the guise of the poor.





The Samaritan woman’s excuse, might have kept her from meeting Jesus, had Our Lord not persisted in his desire. If our desire is to help those in need, we will not miss meeting Our Lord throughout the day.

Friday, July 08, 2016

73 Steps to Spiritual Communion with God - 17




This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the seventeenth step:



(17) To bury the dead.



The most vivid memories I have of monastic life are actually those dealing with how the dead our buried. I have witnessed these events at several types of monasteries and while the particulars differ, they all share the common denominator of being terribly comfortable with a dead body.



I remember visiting a Trappist Monastery with a friend once who had never witnessed a dead body before. Somehow she had spent over 40 years on this earth without ever having been to a funeral or grave site. Protected from death by her parents, she had not bothered to confront it as an adult either. Until the fateful day when she stumbled upon it, on a visit for Evening Prayer at the monastery. Talk about shock therapy!



We were sitting toward the back of the Abbey Church with the rest of the non-monks. The monks themselves were gathered at the door awaiting the arrival of the body of their brother monk. Upon its arrival it was placed on a flat surface (no coffin) and brought forward a few feet, with the help of several feeble monks to stop a few inches from where my friend and I stood.



The pallor of the dead body, its lifeless shell spoke of the finality of the event. I’m sure my friend still wakes up in the middle of the night with the vision of that moment.



I had seen death many times before. I had even been blessed to be with several people at the moment of death, hearing their last breath escape, watching their eyes go up and out their head, giving me an understanding of why the ancients believed that the soul came in from the top of the head and when it left a body escaped from the same portal.



In some ways the moment of death can be likened to something of a whimper. It seldom is the drawn out affair of the actor who tries by their exaggerations to communicate the tragedy of what is unfolding. While birth may take hours, death often needs only the hundredth of a second.



The Trappist bury their dead by dumping the body into a grave and throwing some lime over the corpse to aid in the decaying process. The Benedictines that I have known, use a simple pine box. Both end their funeral rites by individually throwing dirt either onto the corpse or coffin—thereby fulfilling this counsel of St. Benedict to bury the dead.



Two images come to mind. The first of my friend who for over forty years had never witnessed a dead body. The second of the monks throwing dirt on the remains of their dead brother. I wonder what is the effect on both.



My friend is symbolic of those who in our present culture seek to keep death at a distance. Someone dies, we cremate the body and someone scatters ashes in the same way that a past generation might have emptied an ashtray.



This same culture visualizes death constantly in its movies and music. It seems that if we do not bury the dead that the effect on us is that we will endlessly be haunted by them.



The monks are not haunted by the dead but they are not abandoned by them either. They see in the brother who has passed from this life leaving behind the shell of their body and example. It reminds them of their purpose and the shortness of the opportunity to fulfill this purpose. They are reminded by death that ultimately all that matters is God!



Burying the dead may be as simple as attending the funerals of our friends and families. Praying for them and asking their prayers. The uneasiness that we feel is due to the inner knowledge that this to will be our end but like every unpleasant truth in life we can either face it or try to ignore it.





If we face it, we will prepare for it. If we ignore it we will be haunted by it. Burying the dead will help to put the ghosts to rest, while at the same time allowing the saints to intercede for us

Thursday, July 07, 2016

73 Steps to Spiritual Communion with God by Michael Dubruiel - 16

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the sixteenth step:



(16) To visit the sick (cf Mt 25:36).



The difficulty in visiting the sick is usually not their illness but rather something within ourselves that likes to hide from our own mortality. The sick too often remind us of the shortness of our own life and the transitory nature of our pilgrimage on this earth.



I remember as a young man that I would visit a young woman in a nursing home and bring her communion once a week. She was a few years older than I was at the time but was dying of terminal cancer. All of her hair had been shaved and she often wore a wig to hide the fact.



At first the smells of the nursing home and the lingering feeling of death, made the short trip to the nursing home a very difficult one for me to make. I would often speak to the young woman, whose name was Pearl, about the possibility of healing etc.—I realized all of which made me feel better—she just brushed off these comments.



Our conversations were often one sided even though we spoke to each other. She confessed that until she had been ill that she had not thought much about God, and claimed to have been a magnificent sinner. Once she even pulled out a photo of her before the cancer, only a few years before, that showed a vivacious beautiful woman laughing with her friends. Now clutching a crucifix, her constant companion in her bed of pain she smiled and said that she had accepted death.



I will never be able to measure the effect that my weekly visits with Pearl have had on my life or for that matter what continued influence she has on my life even now. Only in Heaven can I hope for a true accounting of this. But I do know that the image of her in her bed of pain clutching that crucifix remains with me even now. Like a mirror held up to the moments of my life—each event is measured by how well I use my time here.



I have visited the sick many times in my life, usually out of obligation. The reluctance, and hesitation to set out on those journeys remains. It seems that we are reluctant to meet a side of the other that we fear to meet within ourselves. We fear seeing ourselves as we really are.



Visiting the sick is a holy activity. We should bring the healing of Christ to those who are ill, and we should commend them to our prayers, as well as asking their prayers.





When I left to go to school, Pearl often wrote to me in the months before she died. She called me her “angel,” saying that I often appeared to her by her bedside. The fact was that she was my angel, a messenger from God pointing to the truth of the fleeting nature of this life and to the crucifix that she clutched to like a life preserver, to the Savior who has the power to save us

Wednesday, July 06, 2016

73 Steps to Spiritual Communion with God 15

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the fifteenth step:





(15) To clothe the naked...



For some reason the first thing that comes to mind when confronted with this counsel of St. Benedict is something that I read some years ago in a work by Peter Brown in a book entitled The Body and Society: Men, Women and Sexual Renunciation in Early Christianity -a book that among other things, looks at early Christianity’s view of the body. Brown speculates that the Church’s view of modesty in the Roman World is colored by the fact that nudity was the privilege of the wealthy.



Another thought that comes to mind, is the way in which Baptisms were done in the early church. The catechumen would strip naked leaving the clothing they entered the church with behind, as they entered the Baptismal pool and then as they emerged from the waters and had oil poured over their heads, they would be clothed in a new garment.



The young man in Mark’s Gospel (Mk 14:52) who fleas the scene of the arrest of Jesus naked, is another image that comes to mind. Whereas the apostles had left everything to follow Jesus, now at the crucial moment of decision this young man (thought by some to be the writer of the Gospel--Mark) leaves everything behind to get away from Jesus.



But it could be that this young man’s presence in the Gospel is also an indication of the early Church’s Baptismal practice. When you understand how Baptisms were done, and also what entering the waters of Baptism symbolizes (entering into the Death and Resurrection of Jesus) you will see the connection between the young man leaving his clothes behind and then reappearing after the Passion in the Empty Tomb, (in place of the Angels who are there the other Gospels).



I have worked in a clothing closet before. Handing out clothing to the homeless. They would come in on Saturday mornings about 30 minutes before the soup kitchen would start serving food and would tell you what they needed.



“I need a shirt, extra large. Something in dark colors.”



I would go to the rack of men’s clothing and look for something that fit that description. Often the item would be an expensive shirt donated by someone who no longer felt it fashionable enough for their taste. Hardly ever was the clothing in any form of disrepair.



The poor man would usually snatch the piece of clothing from my hand and look at it before grunting and moving onward toward the kitchen. Some would thank me, many would avoid looking at me in the eye—embarrassed, only once did someone ask for the shirt that I was wearing—which I wish I could say that I had given to them.



None of the people I handed clothing to were ever naked.



So who are these “naked” that we are to clothe?



Are they the rich who in their warmth, security and pleasure filled lives, find in their nudity a way to recreate Eden without God?

Tuesday, July 05, 2016

73 Steps to Spiritual Communion with God 14

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the fourteenth step:



(14) To relieve the poor.



I find the wording of this counsel of Saint Benedict rather interesting. In fact I felt that I had better check the translation to see if the one I was using was correct. What I found is that the word Benedict uses, that is translated as “relieve,” is “recreare” which literally means “to create again” or to “revive.”



With that in mind we see that the counsel that Saint Benedict is giving applies to a variety of the poor. The material poor as well as those who are poor in spirit.



While attending school at Saint Meinrad College I worked several work study jobs. One of these jobs was a weekend one where I assisted the Guestmaster at the Guest House. I greeted people who came to the guest house usually to inquire about the Monk’s schedule or the history of the monastery. But another group, that often made their appearance on a regular basis, were those looking for help--the poor.



Some of these were looking for food. The monastery had tickets, that I gave to those who asked for them, and they in turn would go to the monastery kitchen where food would be given to them. No questions were ever asked apart from how many members they had in their family which was a determining factor in how many tickets I would hand them.



A few of these poor souls, I recognized from my visits to the local pub in town. I did not judge them or deny them the tickets even though I knew that they had some money (at least some to buy drinks). One reason for my lack of judgment, was due to the fact that giving the monks food away, did not cost me anything. I wonder though, if the money had been coming out of my pocket, if I would have been as understanding.



Others came to the door looking for food of a different sort.



Thomas Merton in Bread in the Wilderness speaks of the psalms as God’s manna, given to feed the soul in the desert of life. The monk’s prayer, made up almost entirely of praying the psalms, provided that nourishment for many who had suffered loss or hurt from great struggles of faith.



All of us are poor. It is arrogant to think that I am somehow better than anyone else. If there is anything that I have hated throughout my life, it is those who look down on others. Sadly, it is also the part of myself that I hate the most—and the part that I know could ultimately condemn me if I do not let go of it.



Saint Benedict did not leave counsel to “help” the poor, even though we could interpret this counsel as concretely doing this. He told them to breathe life into them.



I could feed the poor with food, but if I made them feel like I was doing them a great service, I could leave them with their bellies full but still feeling very poor. If on the other hand, I fed them in the way I might some friend who I hoped to impress and win favor from, how might that leave them?



The famous, the wealthy and those in power often find that doors are opened for them and everything provided for them, although they usually have done nothing to deserve it. We may not have a “royal” family in this land of ours, but some are treated that way nonetheless. Why should some be treated that way and while others are neglected?





I can not change the way the world around me acts toward the poor, but I can change the way I act. I also cannot tell, from outward appearances, who the poor are by the way they appear. This counsel of Saint Benedict’s does not apply to one or two individuals but rather to everyone that I meet.

Monday, July 04, 2016

73 Steps to Spiritual Communion with God - 13

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the thirteenth step:



(13) To love fasting.



Most of us are not familiar with fasting, but we are with dieting. They are not the same thing. Dieting has to do with vanity, fasting has to do with a higher good. We all feel so many needs that are not real but remain unaware. Fasting is a traditional means of gaining the wisdom of what we truly need.



Notice that St. Benedict’s counsel is not simply to “fast” but rather to “love” fasting. He wishes that the monk’s desire be-- to do without.



I am reminded of an old distinction made by Archbishop Fulton Sheen on his Life is Worth Living series. We have little choice over what we like, but love is an act of the will. We can choose to love something and we usually do learn to love both things and people that initially we may not have liked. We can also learn and choose to hate.



In a society such as ours fasting happens often enough but not for it’s own sake. People traveling or involved in work regularly skip meals for the sake of whatever has their focus. The problem is that in the long run we tend to be like camels and when we do sit down to eat, we gorge ourselves in case it might be awhile before we set down again.



What if we choose rather to only eat what we need? This has been suggested in numerous weight loss books as the most effective way of losing weight. It seems simple and reasonable. Notice that it essentially involves an act of will—but also notice that it is based on another truth that we tend to take more than we need.



What we need is the issue here. We seem totally out of touch with what we need to live healthy and productive lives versus what we are constantly being told we need to be happy.



It perhaps is wise in this environment to modify St. Benedict’s counsel to a more moderate course of action. We should love to fast from all excess. Since most of us are so caught up in a life of excess and are bombarded with messages that seek to convince our wills that we need more in order to survive, perhaps what we need to do first is to simply convince ourselves that we don’t need as much.



A simple meal will suffice. Does something in the back of my mind tell me that I need more?



Yes, I tell myself I need God. God is the "more" that I need and desire at all times!



Yes, I need the Bread of Life, but thank God this meal has given me the nourishment that my body needs and now I am ready to go on to the next part of my day.



I am not talking about dieting here, but I am talking about an attitude adjustment. A metanoia, “a complete turning around”, is what is necessary here. Years of being told we need more and more have left us unsatiated no matter how much we have acquired or have placed before us.





To "love" fasting is to fall in love with the feeling of incompleteness that only God can fill.

Friday, July 01, 2016

73 Steps to Spiritual Communion with God - 12

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the twelth Step:



(12) Not to seek after pleasures.



This is not a popular counsel in our culture. We may be the most pleasure seeking culture that has ever existed. Indeed it may well be that of all the maxims that St. Benedict gives us, this is the hardest. I suspect some will find it nearly impossible to accept even intellectually.



St. Benedict here is not counseling and individual to reject pleasure when it is experienced but rather he is saying that one should now seek after it.



Most of us actively look forward to experiences that we believe will give us pleasure based on our past experiences. As a child we looked forward to Christmas each year, because at an early age when gifted with presents that we had not expect, we were filled with pleasure. But something strange happens, when we start expecting the pleasure and actively seeking after it, the reality never seems to live up to our expectation.



The gift that we beg for arrives and quickly is seen for what it is--"a false advertisement". The elusive relationship is finally gained but the reality never lives up to the fantasy.



The wise person learns this at an early age, but most of us become more creative in our explanations as to why our plans for pleasure are failing to pleasure us.When we seek after pleasure it become unattainable. Nothing ever lives up to our expectation. The act of seeking is a guarantee that we will not achieve the pleasure that we desire.



The longed after vacation, when it arrives, moves to quickly and is destroyed by the delays in travel, the lousy weather, etc.



If we are wise we will find that pleasure comes when we do not desire it but simply are present to the events of the present moment.



Our expectation is that God can come to us at any moment and this expectation will lead to pleasures and joy that we can not dream of.



The seeker lives in the past. He or she is trying to recreate the unplanned moment when everything seemed to be right. If only the moment could be recreated the pleasure would once again be experienced. But the reality is that that moment is past.



The reality is also that the future is ahead with all of its unexpectedness. “Seek first the Kingdom of God!” is the counsel of Jesus. Everything else is secondary. Everything else is illusion.



If I make it my goal to be totally present to the reality of the moment, rather than to be focused on some illusory happiness that lies in the future, I will find true joy right now.



The radical nature of this claim will find it’s confirmation when I am stuck in traffic or sitting in the waiting room of the doctor or dentist and I thank God for the extra time I have been given to relax, to read a magazine that I usually don’t have time for, to gently reflect on where God has led me in the past and how futile our my plans for anything without God’s co-operation.



“If the Lord does not build the house, in vain do the labors labor.” The future is ours only in so far as it is the Lord’s also. The pleasure seeker, seeks pleasure because they feel none in the present moment. In the seeking they suffer from their want.

Thursday, June 30, 2016

73 Steps to Spiritual Communion with God 11

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the eleventh Step:



(11) To chastise the body (cf 1 Cor 9:27).



I work out in a gym about five times a week usually on my way home for work. There are a few regulars who are always there, both when I arrive and still there when I leave. They push their bodies to the absolute limit and their bodies show the results. Most people envy them but few are willing to put their bodies through the rigors required for such results.



I begin with this example for obvious reasons. When it comes to spirituality most people react negatively to the thought of monks beating themselves with flagelants or wearing hair shirts and I think rightly so, but as often happens when we reject a faulty interpretation, we seldom replace it with a correct one.



About a year ago I was giving a tour of a Benedictine Monastery, where I had attended college almost twenty years ago, to some visitors. Being a curious soul I know the place inside and out. Among the visitors was an author that I had worked with and her friend, along with another Benedictine Nun, all who were attending a conference at a nearby convent.



In the course of our tour we came upon the Chapter room of the monastery. The walls and ceiling of the Chapter Room were illustrated beautifully by a Swiss monk who had lived at the monastery in the early mid-1900's. The ceiling contained the signs of the zodiac illustrating the whole of life, the walls illustrated some of the steps that St. Benedict mentions in his rule (the subject of this series).



He illustrated this step by showing several monks flogging themselves. I mentioned that this was from the rule and the Benedictine sister immediately said that it wasn't. I mildly protested but she insisted. Later when we arrived at the bookstore, I openned the Rule of St. Benedict to the page and pointed out to her where it was. She was undetered, "It's a poor translation."



She mentioned another translation, but here again the wording was the same. Finally, she said,"well who believes that anymore?"



"Bodybuilders," I answered.



Chastising our flesh is a way of mastering our bodies and our wills.



One of my favorite soon to be saints, Father Solanus Casey, jogged. I think I read somewhere that he did so to punish his flesh. Chastising the body can be a healthy enterprise.



A famous Franciscan friar, who is a little overweight and has had numerous heart problems, told me recently that he was finally taking care of his body since he saw hopeful signs in the church.



A recent country song perhaps gives us this point best in modern language, "She treats her body like a temple, I treat mine like a honky tonk." If we believe that our body is the temple of the Holy Spirit, then we will maintain it in a way that show that we treasure it.

Wednesday, June 29, 2016

73 Steps to Spiritual Communion with God. - 10

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the tenth Step:





(10) To deny one's self in order to follow Christ (cf Mt 16:24; Lk 9:23).



Denial has come to mean, not facing reality. This is not the type of "denial" that St. Benedict is promoting. Rather it is just the opposite, it is to deny the falsehood of the self that always feels threatened. This false "self" does not exist but is the result of Original Sin and we all struggle with it throughout our lives.



There is a part of us that feels that we must always be vigilant unless someone get one up on us. It is the part of our personality that puts up walls, that is afraid to be our true selves. Simply it is that part of us that fears being embarrassed, thought ill of or that we secretly fear is the definition of who we really are and we work tirelessly to keep everyone from learning the truth.



Of course, the truth is that this is not who we really are at all.



We are just the opposite of the Son of God. Jesus was God but as St. Paul says in Philippians, "did not deem equality with God." Jesus ate and drank with sinners, he associated with some very ungodly people.



None of us has to battle such odds. We are not God, but as the fruit of original sin we have all inherited the notion that we are supposed to be God. So most of us spend our lives not exercising the talents and gifts that God has blessed us with because we fear that we will fail to use them perfectly.



I wonder how many there are who have been graced with the gift of healing the sick but who never reach out to the sick because they fear the embarrassment that might come their way? Or how many talented leaders stand idly by while those not gifted lead?



Denying oneself means letting go of the fears that we do not possess abilities of god proportions and stepping out in faith knowing that God will provide what is lacking to our talents as we exercise them for the good of humanity.



Perhaps the most commonly told parable by Jesus about the Kingdom of God is that of the King or landowner who passes out talents before taking a trip. Those who invest in their talents are praised upon the Master's return whereas the one who buries his talents is condemned.



Why did the servant bury his talents? Because he was afraid.



Why does Jesus tell the parable? So his followers will not fall into the same predicament. Yet how many Christians will hear the words, deny yourself and immediately interpret the Lord's words as though he were advocating burying one's talents? Unbelievable!



Deny the fear of making a mistake, taking a risk of what might happen if you follow Our Lord to Jerusalem. The disciples told Jesus that if they went to Jerusalem he certainly would be killed, did he not fear for his life? Thomas often cast as the doubter but in fact probably the supreme believer says, "let us go to die with him!"



When we let go of the fear of what others think about us when it comes to using the talents and abilities that God has given us then we will truly build the Kingdom of God. Denying that part of ourselves that would bury our talents our of fear is true humility.

Tuesday, June 28, 2016

73 Steps to Spiritual Communion with God - 9

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the ninth Step:



(9) And what one would not have done to himself, not to do to another (cf Tob 4:16; Mt 7:12; Lk 6:31).



The Golden Rule is well known across cultures. At an early age we are taught to treat others in the same way that we wish to be treated. Has this rule fallen on deaf ears though in our time?



Could it be that we no longer think about others or care about them? What is it that has desensitized us from the needs of others?



Forty years ago people marched upon the towns and villages of the south to protest the way people of color were still being treated; almost a century since the cessation of slavery. Something of the Golden Rule motivated those marches and when television cameras broadcast those images to the rest of the nation soon others changed their opinions too.



But forty years later it seems that the multiplicity of those images along with the dramatization of similar images has lessened the impact of reality. Like a collective hypnosis we seem not to be affected by the plight of our fellow human anymore. Like a callous that develops from constant friction, the flood of images of suffering and hurting individuals has dampened our ability to care.



I suppose that recognizing this, is the first step to diagnosing it as a problem that is destroying us as a society. St. Benedict’s maxim can serve as a corrective. The first step is to really feel, what it is that I feel.



How do I feel when someone smiles at me? It feels good, I feel important or at least that this person is well disposed toward me which is also a good feeling. If this is so I should offer a smile to those who life cast in my path today.



How do I feel when someone treats me in a manner that makes me feel that my existence is inconsequential to them? Probably not very good, then I need to even in a small way acknowledge everyone as an important part of God’s plan for me today.



We tend to be a society in touch with their feelings. It is a small step to return back to a more civil manner of existence where I believe that there is not just “me” but us on this planet. Everyone is important in God’s plan. My feelings are the key to defining how I should treat others in the way that God wants me to do.




Monday, June 27, 2016

73 Steps to Spiritual Communion with God - 9

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the ninth Step:

(9) And what one would not have done to himself, not to do to another (cf Tob 4:16; Mt 7:12; Lk 6:31).

The Golden Rule is well known across cultures. At an early age we are taught to treat others in the same way that we wish to be treated. Has this rule fallen on deaf ears though in our time?

Could it be that we no longer think about others or care about them? What is it that has desensitized us from the needs of others?

Forty years ago people marched upon the towns and villages of the south to protest the way people of color were still being treated; almost a century since the cessation of slavery. Something of the Golden Rule motivated those marches and when television cameras broadcast those images to the rest of the nation soon others changed their opinions too.

But forty years later it seems that the multiplicity of those images along with the dramatization of similar images has lessened the impact of reality. Like a collective hypnosis we seem not to be affected by the plight of our fellow human anymore. Like a callous that develops from constant friction, the flood of images of suffering and hurting individuals has dampened our ability to care.

I suppose that recognizing this, is the first step to diagnosing it as a problem that is destroying us as a society. St. Benedict’s maxim can serve as a corrective. The first step is to really feel, what it is that I feel.

How do I feel when someone smiles at me? It feels good, I feel important or at least that this person is well disposed toward me which is also a good feeling. If this is so I should offer a smile to those who life cast in my path today.

How do I feel when someone treats me in a manner that makes me feel that my existence is inconsequential to them? Probably not very good, then I need to even in a small way acknowledge everyone as an important part of God’s plan for me today.

We tend to be a society in touch with their feelings. It is a small step to return back to a more civil manner of existence where I believe that there is not just “me” but us on this planet. Everyone is important in God’s plan. My feelings are the key to defining how I should treat others in the way that God wants me to do.


Sunday, June 26, 2016

73 Steps to Spiritual Communion with God - 8

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the Seventh Step:



8- To honor all men (cf 1 Pt 2:17).



Often honor is confused with adoring or worshiping someone. For example when the commandment to honor one’s parents is rejected, what is usually rejected is the concept that I have to worship my parents, but that is not what honor means.



To honor someone is to respect them as an individual who is part of the whole. I honor you if I acknowledge the uniqueness that you bring to the human race. I honor you as a fellow human being, giving you all of the rights and respect that every human deserves. Added to this, is a deep respect for your person, your individuality.



Too often our problems with other people is rooted in our inability to see them and accept them as different from ourselves. The other is more introverted or extroverted—we want them to be like us. The other is too right brained or left brained—we want them to be like us.



Honoring an individual means first and foremost that we accept them as the unique individual that God has created them to be.



One would think that monks in a monastery would have little individuality. But in reality the monks I have been privileged to know in my life have exhibited the greatest individuality of any people that I have known. They all dress alike, their lives follow a similar ritual everyday, but their personalities and who God has created them to be shines forth.





The “true self” as Thomas Merton termed the individual who is not trying to live up to the expectations imposed outside of the self can only be freed up by a deep trust in God. We can nurture the "true self" in others by honoring them as unique individuals with a mission from God.

Saturday, June 25, 2016

73 Steps to Spiritual Communion with God - 7

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the Seventh Step:





7. Not to bear false witness (cf Mt 19:18; Mk 10:19; Lk 18:20).



Lying about what we witness in life, is one of those sins that always has the appearance of not being all that serious, until it continues to escalate like a snowball growing bigger and bigger; until we are no longer sure of what the truth is. It is not in our interest or anyone else’s to not tell the truth.



Jesus identified himself with the Truth. If we are in communion with Jesus then we too will be fountains of the truth. But the temptation to choose other than the truth is a large one and it almost always has as an underpinning the sense that to do so is in our best interest.



It is not.



Many times our inability to tell the truth reveals a deep spiritual void within. We bear false witness because somehow it will make us appear better, which at it’s heart means that we feel that there is something wrong with us to begin with. The temptation to bear false witness about another or an event I have witnessed is an invitation for me to ask, “What do I feel is wrong with myself?”



Why do I feel the need to speak about an event or a person in an untruthful way? The answer is more self-revelatory than illustrative of any real happening outside of myself? My answer allows me to peer into the hole within my soul.



Oh God help me to see myself as a valuable part of your creation. Allow me to see that the life I experience is alive with your presence and that others will always benefit from it.



But what about the other reasons, like, I don’t want to hurt someone?



Does the truth ever hurt? The answer is a loud and thunderous, yes it can hurt terribly. But is that bad?



Pain is a fact of life and to try to avoid it only delays the pain. Confronting it and accepting it leads to resurrection. The cross is a daily visitor to everyone. The choice is often whether we love people enough to be honest with them not hurt them but to help them to face reality in life.



Perhaps there is nothing more definitive about salvation than the one word--reality. A person who experiences the saving grace of God lives in reality, the world as it is.



The unsaved person lives a lie, perhaps it is a world of their creation. It is their fiction. It is impossible for others to be invited into this world of theirs because it is a non-existent place that they themselves do not even exist in. There is nothing sadder then to experience this firsthand, but it is the lot of those who refuse to accept the pain of daily life.



There is the obvious consequence of bearing false witness that I have purposely left to the end. Consequences are of little matter here, but for many they are the guiding force of their daily actions. St. Benedict did not counsel in his maxim—“consider the end when giving a witness.” He did not do so because he has already laid out for us what the end-(the consequence of every action is)—it is God.



God is the consequence for anyone who sets out on this path. My concern is for doing what God commands. True compassion results.



All of our excuses and reasons for not doing so—usually rationalized from a concern for consequences, are derived from a lack of respect for others (Benedict’s second maxim). We do not believe in our neighbor’s right to “handle” the truth. This is very sad.

Friday, June 24, 2016

73 Steps to Spiritual Communion with God - 6

This is a continuation of the 73 Steps to Spiritual Communion with God. The previous are posted below among the other posts and last week's archives. Here is the Sixth Step:



6. Not to covet (cf Rom 13:9).



St. Benedict attaches a scripture passage to this maxim which in many ways points to where he has obtained the previous four. In Romans 13:9 the Apostle wrote, “The commandments, “Do not commit adultery,” “Do not murder,” “Do not steal,” “Do not covet,” and whatever other commandment there may be, are summed up in this one rule: “Love your neighbor as yourself, (Romans 13:9, NIV).”



The simple rendering not to covet is intriguing. We probably are used to the formulation that we should not covet our neighbor’s goods or our neighbor’s wife, but here there is just the simple injunction not to covet. There is nothing more difficult in the culture that we live in than to rid ourselves of desire.



Siddhartha Gautama, the Buddha (enlightened one), based an entire religion on ridding ourselves of what he discovered was the source of all ill. In his four noble truths he stated, that all life is suffering, the cause of suffering is desire, the way to rid the world of suffering is to extinguish desire, that experience is Nirvana.



I remember teaching basically the same truth to teen boys in high school, and receiving a predictable response—“if you rid yourself of desire you wouldn’t move—you would just lie on the couch.” They, mirroring the culture that we live in, saw desire or coveting as a good thing. It is the very fuel that propels one to have great goals and to achieve great success.



But is it?



Doesn’t our desire or coveting rather blind us to achieving our goals, creating a false sense of what is needed to make us happy? What if we were to live each day with a sense of purpose but instead of being concerned about our plan we primarily were focused on God’s will for us.



This may seem too idealistic and we might retort, “How can I know God’s will for me today?” The spiritual writer Jean-Pierre De Caussade in his great spiritual work Abandonment to Divine Providence gave a simple guide to answering the question. The will of God can best be discerned by a simple acceptance of whatever the day brings and to a focus on that.



My spiritual director Benedictine Father Lambert Reilley once mirrored this thought when I complained about all the distractions that I was suffering from. “People keep showing up and interupting the work that I am trying to get done.”



“Why look at them as distractions?” Father Lambert asked me. “Instead see them as people that God is sending to you.” What Father Lambert (who now is Archabbot Lambert) was saying to me was mirrored in the Rule of Saint Benedict’s injunction that the monks were to welcome the stranger as though Christ himself were arriving at the monastery.



So this notion of coveting, covers not only material things and the relationships that others have, it also covers are very time and the way we view it. Time is the biggest culprit in the whole business of ridding ourselves of coveting. We want and desire to have _______________(fiill in the blank) right now rather than waiting until it comes our way.



If it is our health, we want to feel better now, so we take drugs that in the long run ruin our immune system. If we are trying to lose weight, we want it now so we may injure our health seeking a quick solution. If we want material items why wait, put it on credit. All in all, coveting is a rejection of the world that we live in as it is, and the message of the Gospel is just the opposite, the world is not changed by wishing it to be otherwise, but rather by confronting the world as it is and dealing with it.



Why would we not sit around on the couch, if we rid ourselves of desiring? Because we would realize that we have work to do and it needs to be done now! The very act of coveting if we conceptualize it is that of a dreamer, not someone who is immersed in reality.



The opposite of coveting is acceptance.

Thursday, June 23, 2016

73 Steps to Spiritual Communion with God - 5

Step # 5 of the 73



5. Not to steal...



It may seem strange that stealing is so high on St. Benedict’s list, but there is nothing more destructive in communal living than mistrust and there is nothing that can destroy trust like living with thievery. Once something no matter how insignificant is stolen everyone around becomes the potential thief.



There is a story I have heard so many times and so many versions of that I am not even sure where it is originally from but it goes something like this: An abbot of a monastery had become very disenchanted with the way the monks in his monastery treated one another. He ventured off to seek out the advice of an holy monk who lived as a hermit deep in the woods.



After the holy monk had listened to the abbot’s concern, he raised his hand and asked the abbot to wait while he prayed about this situation. Several hours passed and finally the hermit reappeared in the cell and made his solemn announcement to the abbot. “When you go back to the monastery tonight gather all of the monks into chapter and then announce to them what I have to tell you.” He then revealed what he had learned in prayer to the abbot.



That night the abbot did as the holy man had instructed, when the last of the monks had taken their place in the room, the abbot arose and announced to the gathered assembly, “The holy hermit has announced to me and asked me to inform you that God has revealed to him that the messiah is in our midst.” Afterwards the monks treated each other with great respect, wondering and not knowing if the monk they were dealing with might be the messiah.



The way we treat others and their property is largely based on how much we respect and hold them in awe. If we had a deep sense of love, respect and awe of each and every person we would never take anything from them. But too often we lack this basic sense of dignity that others deserve from us.



We reason that someone is wealthy and they won’t miss this or that item so we take it as though our attitude about someone else is reality. We reason that we have paid a just fee and that entitles us to more than what we know it does. All of our reasons are aimed at justifying something that we know is wrong and the very act of trying to rationalize our behavior makes us less not in God’s eyes but in our view of ourselves.





It is useful to remember that the men nailed next to Jesus on the cross are often referred to as thieves. The so-called good thief acknowledges that his sin has merited so horrible a death. There was something of the presence of Jesus that made him realize that. If we put ourselves into the presence of God we will come to the same conclusion that taking what does not belong to us is wrong.

Wednesday, June 22, 2016

73 Steps to Spiritual Communion with God - 4

Step 4 of "73 Steps to Spiritual Communion with God"



4. Not to commit adultery...



Sex and worship are bedfellows. It is not without reason that those concerned about the spiritual life are the same people who seem to struggle the most with sins of the flesh. Both are fueled by passion and the goal of the spiritual life is to channel that energy in the right direction. Every thing has it's rightful place in life.



The first question that arises in regard to this injunction, is why would St. Benedict feel a monk needed to hear this? The answer of course, is that no one is beyond the realm of the temptation of any sin. In this case a monk who left the monastery to be with another was committing adultery.



But a wider application of this maxim is that at the heart of adultery is a search for something that no human being can offer us, that sense of deep satisfaction that we truly belong.



The desire that we all feel to be loved and to belong is something that we will live with our entire lives. The connection that we feel with another human being or community is capable of giving a foretaste to the communion that we seek, but incomplete at the same time. A person who confuses the incompleteness of this sought after communion, and believes that it could be gained by going off in search for it somewhere else, is deceived.



The effect of this sin is all too evident, if we but reflect on it. Jesus said that a person who “lusts in his heart after another” has already committed adultery. It has been said that given that definition, that we all have sinned in this regard. So how then is it possible to put this maxim into practice?



The truth that underlies this injunction is perhaps best illustrated by the story in John’s Gospel of the Woman at the well. Jesus who finds himself alone at the well asks the woman for a drink. The conversation that ensues ultimately comes down to a question of satisfying the thirsts that we experience in life.



The woman had been married five times and was living with a sixth man at the time she spoke with Jesus. He points this out to her and if fits into the context of the “I thirst” and Jesus’ claim to be the source of water that will satisfy that thirst. There is something about this encounter with Jesus at the well that leads the woman to go into her village and to evangelize leading many others to Christ.

Examine her motive for setting out to bring others to Jesus, she says, “He told me everything I ever did.”



There is something in Jesus pointing out all the empty wells, that she has sought out in her life to satisfy her thirst, that leads her to accept that he is the living water that she truly seeks.



Adultery is wrong above all because it is based on a lie which is, “The reason I am not happy or fulfilled right now is because of my situation and if I was with X or Y that would change.”



We can get so caught up in the rush of excitement that new relationships promise that we can lose all objectivity when facing temptations in life. Unfortunately we may fall into the same trap and learn the lessons over and over that what we desire is not a human connection but something that every human relationship is but a foretaste.



We have no idea what happened to the Samaritan woman after her encounter with Jesus at the well. Did she marry number six? Were there more men that followed?





My hunch is that she married number six and found in him a mate who was a helper to her and that she no longer confused the lust for more as something that anyone who was a mere human could fulfill. We too, will experience a quench to that unquechable thirst when we turn to God with all our hearts.