Our Life Together

So those who welcomed his message were baptized, and that day about three thousand persons were added. They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.  Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.  Acts 2:41-47

The genesis of the Body of Christ is grounded in the crucifixion and resurrection of Our Lord Jesus Christ, the very nature of her beginnings suggests a radical departure from, one one hand, simply coming from the seed of Abraham, and on the other, voluntarily entering into the church.

The Church was founded upon the crucifixion and resurrection of our Lord Jesus Christ, the very nature of its beginnings suggests a radical departure from either simply inheriting the covenant or voluntarily entering into its life.

Those baptized

Devoted themselves to the Apostles' teaching and fellowship

To the breaking of the bread

and the prayers

Awe came upon everyone

All who believed were together and had all things in common

Distributed to all in any need.

Spent much time in the temple, praising God, having the goodwill of all the people.

And day by day the Lord added to their number those who were being saved.

As Benedict contemplated the creation of a Rule for Monks, he was deeply aware that even for those who are faithful, living together in community is difficult.   With so many characters and temperaments, the task of bringing those who wish to seek God in community would be hard.  Thus he spends one seventh of his rule concerned with discipline.

^UU  He understands the role of the Abbot as being like the Good Shepherd always concerning himself with the lost sheep and willing to leave the ninety-nine on the mountain in order to search for the one who has gone astray.  He also uses the metaphor of a wise physician willing to do whatever he can to heal and restore those who are in need of healing and salvation.  

In order to address the issues of accountability and responsibility within the monastery he introduces the concept of excommunication.  The use of excommunication within the monastery was to excise the disease and thus welcome the lost home.  It was primarily an educational and disciplinary tool rather than a punitive weapon to be used against those who had broken the rule.   The brother was to continue to do penance for his negligence until the Abbot gave his blessing and said to the wandering monk: “That’s enough!”

If the brother was also suffering from an interior sin he was to confess it to the Abbot or to one of the spiritual fathers who knew how to heal their own wounds, as well as those of others, without revealing the sinful secret to others.  Even for the sinner, the monastery provided a place of safety and affirmation. 

The Disciplinary Rubric^OO in the Book of Common Prayer addresses the issue of excommunication for those within the faith community who are known to live notoriously evil lives, or who have done wrong to their neighbor and are a scandal to others within the community; as well as where there is hatred between members of the congregation. In all these situations those who are at fault will not be allowed to receive Holy Communion until there is contrition, penance, and forgiveness.  The rector is to inform the bishop of his action within fourteen days of preventing someone from coming forward to receive the Blessed Sacrament.   This action by the church, again, is not a punitive measure but is simply an instrument to return those who have gone astray to the fold.   

There may be some of us who would interpret excommunication very negatively and as an act of retaliation against those with whom one may disagree.  Yet to understand the full implication of this action one needs to hold the ending in sight as a season of rebirth and reconciliation.  The church does not seek to harm but to heal and thus there are times when surgery must be performed in order that the malignancy may no longer be life threatening.

To be excommunicated within the monastery simply meant that one was not permitted to join his brothers for Opus Dei, nor could he eat with them in the refractory, but take all his meals alone.  It was simply to hold the brother accountable for his actions.   “Your rod and your staff, they shall comfort me.”^Z3  It is through being held accountable that one learned how to live together in a loving and non-threatening community. 

The church has never denied Holy Communion to the fool, but unless they be capable of love and obedience in some degree, they must in no case be admitted. A vicious fool is intolerable.

But whoee can hinder the effect of the sacrament, they are not to be admitted to it, unless the do not only not hinder it, but actually dispose themselves to it. For if they can do evil, they can and ought to do good, and therefore, vicious …. state of evil.

However, Benedict drew the line with those within the community were incorrigible.  Those who continued to break the rule or to act out toward their brother would be dealt with severely.  And yet, it was the duty of the Abbot to do all that he could to nurse those within the monastery whose lives were disordered back to life through the salve of Holy  Scripture.  If no remedy was found the monk would be banished from the monastery. ^Ki It was better for the unfaithful one to depart the community than for the one diseased sheep to infect the whole community. ^DD 

It is difficult to understand how rifts and anger explode from time to time among the faithful.  Why are there times when we compel a brother or sister to do our will?  Have we forgotten our common obedience under the Lordship of Christ?  Anger, that moves toward the other, appears to be one of the unwanted results of the Fall.  As Christians, we are to battle the evil one who opposes and destroys the human spirit. Prior to the Fall, these ‘negative’ emotions were for our own good and growth in holiness.  Anger was not meant to be directed outside of self; but toward the self when it offended others or God.  Anger was present for our instruction.  When we find ourselves angry or resentful toward others within the community or beyond we are encouraged to seek spiritual or pastoral guidance, not with someone who will agree with us, but with one who will best be able to discern the situation and admonish us in the spirit of our loving Father.  

The Chapter

Chapter became an early practice in monasticism.  Usually, following Lauds and breakfast, the monks would gather in a room set apart on the east side of the monastery, to listen to a daily portion of the Rule and a homily or interpretation on the Rule by the Abbot.  This time also provided an opportunity to discuss with one another other issues facing the internal life of the community, correcting faults, and discussing other spiritual and temporal affairs facing their life together.  At a later time, the Book of Life was introduced and the names of those monks who had died on that particular day would be held in remembrance.  The monks would also spend time in “choir rehearsal” going over the remaining chants for the day and learning new ones.  Following rehearsal the Abbot would intone: “Let their faults be made known or those of others, if that latter is not forthcoming admitting his errors.”

The Abbot or Abbess of the house was the ultimate religious and disciplinary authority receiving confessions or complaints regarding errant brothers or sisters and assigning penance as appropriate.  He or she would listen to the opinions of the community and make his decisions based on their advice and his or her own judgment.  

As time passed, the experience of chapter became more and more formal.  A special room was built on the east side of the monastery and it became, not only the place for the holding of daily chapter, but also the site of welcoming those monks making their junior or life profession into the Order.  Also, the bodies of deceased monks were prepared for burial in the Chapter House.  Thus, it was in chapter, that a monks life found its beginning and ending. 

In a later time, the diocesan bishop or his representative would annually join the monastic community to conduct the actual business of the monastery, looking over financial records, and discussisng the life and mission of the Order.  Eventually, the bishop received the faults of the monks.  Prior to the verbal examination of the monks, all the brothers would depart Chapter and one by one would re-enter for their interrogtion determining whether or not they were lacking in discipline: being disobedient, indulging in sexual activities or misconduct, etc.  The brothers were asked to declare their innocence or guilt.  If they acknowledged their fault the bishop would grant them an appropriate penance.  If, however, the monk, insisted on his innocence, other brothers were asked to witness to his uprightness.  Once all the monks had stood before the Bishop Visitor, the entire communit would re-enter the Chapter to listen to a summary of findings, after which the visitation was completed.  As the monks departed the chapter they would chant the Verba mea:

Lead me, O Lord, in your righteousness, because those who lie in wait for me; make your way straight before me. For there is no truth in their mouth; there is destruction in their heart; their throat is an open grave; they flatter with their tongue. Declare them guilty, O God; let them fall, because of their schemes. Because of their many transgressions cast them out, for they have rebelled against you. But all who take refuge in you will be glad; they will sing out their joy for ever.  You will shelter them, so that those who love your Name may exult in you. For you, O Lord, will bless the righteous; you will defend them with your favor as with a shield (Psalm 5:8-13)^PP

The Cathedral Chapter grew out of the experience of the monastery and constituted a moral body or cooperation.  It was here that the bishop’s canons (assistants) aided him in the oversight of the diocese.  By the eleventh century, a dean was appointed to preside over the internal affairs of the Chapter:  worship, buildings, property, appointments, management of staff, finances.  The Chapter acted as a board of counsel and advice for the bishop, welcomed diocesan organizations to the Cathedral, and assisting with preaching and spiritual direction.  By the twelfth century, the bishop was bound to consult with his canons on all important matters.  If he failed to do so, he could not act.  In the thirteenth century, Honorius III, became bishop of Rome (1216) and opened the door to a new form of ecclesiastical democracy. In his decree, decatal Etsi membra, Honorius quoting Saint Paul,  spoke of the interdependence of each member of the church, lay and clergy:

All … activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses. For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in the one Spirit we were all baptized into one body--Jews or Greeks, slaves or free--and we were all made to drink of one Spirit. Indeed, the body does not consist of one member but of many. If the foot would say, "Because I am not a hand, I do not belong to the body," that would not make it any less a part of the body. And if the ear would say, "Because I am not an eye, I do not belong to the body," that would not make it any less a part of the body. If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many members, yet one body. The eye cannot say to the hand, "I have no need of you," nor again the head to the feet, "I have no need of you." On the contrary, the members of the body that seem to be weaker are indispensable, and those members of the body that we think less honorable we clothe with greater honor, and our less respectable members are treated with greater respect; whereas our more respectable members do not need this. But God has so arranged the body, giving the greater honor to the inferior member, that there may be no dissension within the body, but the members may have the same care for one another.  (1 Corinthians 12:11-25)

This metaphor of the church as the Body of Christ opened the door to a new way for those within the body to relate. At the heart of this decree was  Quod omnes tangit ab omnibus approbari debet, “What touches all ought to be approved by all.”^HH   It was also, Honorius, decision that the laity were to make every effort to be present at the Chapter whenever there was an issue that directly concerned them. 

By the sixteenth century in England, these issues were of little consequence, since King Henry VIII, in 1534, by an Act of Supremacy, declared himself head of the Church of England, and dissolved all the monastic and Cathedral Chapters, except in Bath and Coventry. 

In the midst of the eighteenth century, Benedict XIV, Bishop of Rome (1740-1748) revised Honorius decree restricting participation by the laity. He stated that if the bishops needed the counsel of the laity, they should consult them outside of the Council or Chapter.^GGG 

Following the Reformation, Cathedral Chapters in England returned.  As in the eleventh century, the Cathedral and its ministry was overseen by a Dean who also assisted the bishop with administration. 

When monastic life was reborn in the Anglican Communion in the eighteenth century, the chapter was restored to its primitive intent, however each monastic house now was invested with a Bishop Visitor who oversaw the life within the monastery, and the monastery was accountable to the bishop for their common life. 

 The Canons

“Canon” is both spirit and flesh within the church.  A canon is chosen by the Bishop and Dean of the Cathedral to assist in the oversight of the ministry and mission of the diocese.  The canons directly under the authority of the bishop were given special areas of ministry to oversee throughout the whole diocese.   A canon within the cathedral, under the leadership of the dean, was responsible for particular areas of ministry: pastoral, educational, spiritual direction, etc. 

[OTHER NOTES:

group spiritual guidance the “standard form of guidance in Christian tradition.  In gathering for fatih sharing, scripture reflection, and prayer, a group can be more supportive and stimulating.

Spiritual direction is for beginners who do not know where they are on the journery, for mature persons who have reached a crisis point and need to refocus their lives, and for persons who have grown weary in their obedience and seek renwal of faith and love.  Often it is a place to bring the burdens of sin and shame, to confess and be healed, and it is a place to receive grace.  It concerns the movement of our entire lives toward God.

The role of the guide Is like a midwife 

The ancient usage of ‘canon’ was drawn forth out of legislation dealing with ecclesiastical issues as early as the First Ecumenical Council of Nicea in 325.  These laws give direction to the church and grounded in scripture and natural law.  From the fourth century until the present, canons have been created, reshaped, renewed, and replaced in order to meet the needs of the Body of Christ in a particular time.  They form our common life.  They set boundaries regarding our life together: what book of worship to use; what standard bible is to be used for worship; requirements for Holy Orders, disciplining the clergy, administration, General Covention, finances, definitions of membership, communicant status, etc.   Our Diocesan Constitution and Canons are based on the Constitution and Canons of the Episcopal Church; and all parish by-laws receive their authority through the Diocesan Canons. 

The Greek, Kanon, means “cane” or “reed.” ^TS A canon is a measuring stick, a plumb line, or a ruler to give direction to our common life.  By canon the ministry of the parish and the church may be measured or tested.  They are adopted and modified at General Convention of the Church and/or Diocesan Council, and approved by laity, priests, and bishops before they become part of the corpus of our life together:  What touches all ought to be approved by all.

The laity^J and clergy, living together in faith community live under discipline and are accountable to one another within the Body of Christ.  We have bound ourselves to the Baptismal Covenant calling us to a life of holiness and mission through the Sacrament of New Birth.  Saint Paul reminds us: ^S3

If anyone is in Christ he is a new creation; the old has passed away, behold the new has come.  All of this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation.

This passage suggests that at the heart of our life together is our willingness to seek reconciliation with one another, as well as, with the world we are called to serve. 

As mentioned earlier the Disciplinary Rubrics open the door to reconciliation between those who are at enmity with each other or causing scandal within the Body.  These Rubrics are not formed from a body of law, but grounded in Jesus’ own words:^S1 

If your brother sins against you, go and tell him, his fault, between you and him alone. If he listens to you, you have gained a brother. But if he doesn’t listen, take one or two others with along with you, that every word may be confirmed by the evidence of two or three witnesses.  If he refuses to listen to them, tell it to the church, and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector 

Also^S2

If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift. 

The church’s canons, however, assist in giving definition to such scriptural passages in order to strengthen our earthly vocation, and assist us, as members of the Body of Christ, to understand with clarity our mission in the world.  The medical canon Primum non nocere,^ZZA “First, do no harm” holds before the medical profession its mission, as well as reminding us, within the faith community, to seek to live peacefully with all. 

As we have already seen, Benedict, knowing how very difficult it is to live in community spent time developing within his rule the necessary steps to assist the monks to live fruitfully and healthfully together.  We, also, have canons, that speak directly to our internal life as church.  The canons are relied upon to prevent anyone from acting capriciously. The canons anchor the ecclesia in her earthly vocation as she seeks to draw all people to unity with God and each other in Christ.^S3

As Christians, we must be realistic about our lives, though a new creation in Christ our fallen nature persists.  Our bodies, though redeemed by Christ, bear the scaring of concupiscence, thus subject to the disordering of sin.  We must be willing to put on the whole armor of God. ^dd  And be willing to bear our cross and live with transparency within community. 

As parish leaders we must embrace the canons as the earthly manuscript of the Sacred Scriptures for they define our life together. They are God’s gracious gift to us to aid us in governing ourselves objectively, lovingly, mercifully, and justly.  From the Day of Pentecost, the Holy Spirit continues to indwell the church thus marking it with the fruitfulness of the Divine: love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control.^S4 

As Benedict dealt with the question regarding the type and form of discipline that was needed in his time; we must ask as a church: what form of governance and ecclesiastical discipline is needed in our own time? 

At the heart of the Rule is Benedict’s desire that all his monks live together in the bond of affection and that any relationship strained or broken needed to be immediately and directly addressed and, if possible, healed.  We bear this same responsibility responding to human suffering.  This will only be possible as long as we are able to create a parish that is hospitable and safe, where truth-telling overcomes self-protection, and where the healing of wounds and reconciliation over come isolation, resentment, and bitterness that grows out of the human spirit that has lost its way. 

The reconciliation the church is called to embody and proclaim is not shallow or cheap, but is a transformative process in renewing one’s life with another and with God.  Reconciliation is not an end in itself.  It calls persons and communities to conversion.  It has to do with repentance, turning around, metanoia, starting afresh.  The ministry of reconciliation does not come as a surprise for through our baptism we have been called to be reconcilers, restorers of the community of God, recognizing that all of us are precious in God’s sight.  Such healing of the Body, will make it possible for the faithful to turn toward mission and to proclaim and live out the Good News of grace, justice, and peace in the world.   To forgive someone who has committed an offense or who has failed to do what he or she has promised to do is not simply a private matter between one or two people within the Body of Christ.  Whenever there is pain it wounds the whole Body. 

Living the Christian life calls us to be vigilant and ready to stand against the evil one who seeks to destroy; and to “care for” the faith community through the instruments of safety, truth-telling, healing, and reconciliation.  We must no longer live together in a faith community that is numb to those about us, but to live empathically for those who are hurt by the institutional church or by personal animosity. 

This will be hard work for all of us who believe, and it will be impossible to accomplish, if our lives are not grounded in liturgical prayer, Lectio, and/or centering prayer.  Without the spiritual disciplines in our lives we will find our ministries hard, if not impossible.  We must first know ourselves, as God sees us, before we re able to face those who need care from us.

Safety

A SAFE PLACE

the lost art of crying

I can cry in public only when I feel safe.

It takes a great deal of work for a group of srangers to achieve the safety of true community.  Once its members sbecome vulnerable and find themselves being valued and appreciated, they become more and more vulnerable.  The wall come tumbling down.  Old wounds are healed, old resentments forgiven, old resistance overcome. Fear is replaced by hope.

Community is a safe place

the members accept you as you are

You are free to be you, free to discard defences, masks, diquises, free to sek your own psychological and spiritual health.

Benedict, reflecting Romans 15:17, reminds us to receive one another as Christ has received us.  When we are together in church we are at home, in our Father’s house.  We are called to love, not only our neighbor, but all those who have been signed with the Cross in their baptism.  They are our brothers and sisters.  And for those who are our guests we must offer sanctuary from the world out of which they came. 

As a faith community, we are to build an environment within the parish that creates safety for everyone.  Hospitality is at the core of our ministry, and safety is the gospel virtue, strengthening all of us so that we may have the courage to take up our cross in the midst of a darkening world.  We must nurture and empower one another to confront evil and injustice in any of its forms within the church and the world.  We will not tolerate the mishandling of anyone.

The parish is refuge from the world where human belonging and spiritual fellowship is encouraged and where we accept with joy the responsibilities and accountability in our relationships.  All of us are ministers – lay people, bishops, priests, and deacons^S8 – and thus we live under the discipline of Christ.  We are called to be obedient to the Word of God, living with pure intention the Gospel life.  We are not to give way, or approve, or make exceptions for the grumblers, the incorrigible and those who relate to others with hostility or malfeasance. 

As difficult as it will be, we must with integrity of purpose, call one another to account when a child of God falls short. We are unable to live the Christian life alone or in isolation. We need one another to lift us up when we have fallen, and to correct us when we have gone astray.  Not to confront a brother or sister within the faith community for the wrongs that they have done is to allow them to die.  Our identity in Christ is both gift and demand. 

Having been adopted, through holy Baptism, into Christ we  are called to the self-giving of the cross, to faithfulness, compassion, and justice.  Yet, we must be willing to confess to one another our own arrogance, sinfulness, and brokenness so that we may recommit our lives to the mission of Christ through dying to self.

Francis Bridger¹⁴⁵ of Trinity College, Biston, prepared a theological reflection on the guidelines prepared for the Church of England regarding sexual misconduct.  He focuses his paper around covenant, agape, and virtue.  

The biblical model for our life with God is covenant.  We are bound together, not by a set of legal requirements, but by our Lord’s gracious initiative and our thankful response.  When we live and act according to covenant we always look beyond the minimum and willing to go the extra mile to make things work out.  The ministry of the clergy and the faithful is shaped by the needs of others rather than their own preconceptions of autonomy.  This covenant ministry mirrors that of Christ himself.   Our ministry, or calling to serve, is always toward God and other human beings.  It is a matter of trustful relationships. 

Agape is disinterested love, a love involving faithfulness and constancy, promising to be present whatever the response may be from the other.  Always searching for the good, always open to gracious opportunities.  It is a love that seeks the well-being of another and not based on their actions. 

Virtue is formed by the beliefs we hold and the ways we live and relate to God.  Doctrine, ethics, and spirituality represent the points on a triangle that help us maintain our integrity or honor, and give us the gift of judgment and discernment. From the free self-giving of God in Christ comes the power to be and to do what is right; and through the indwelling of the Holy Spirit we are enabled to grow in character and virtue.  We are sustained in our ministry by the activity of God in us.   Accepting God’s offer of love allows us to be free for others enabling them to let go of whatever prevents them from accepting divine love.

Truth-Telling

For nothing is hidden that will not be disclosed, nor is anything secret that will not become known and come to light.”                    

 Luke 18:17-18a

The Joy Of Community

Are organizations beset by "demons" and in need of "exorcism"?

M. Scott Peck says they are -

and that community is their salvation

an Interview with M. Scott Peck, by Alan AtKisson

One of the articles in Living Together (IC#29)

Summer 1991, Page 26

Copyright (c)1991, 1996 by Context Institute | To order this issue ...

Alan: What are the metaphorical demons that need to be exorcised? And what does "community" mean in this context?

Scotty: The names of the demons range all over the map, from misuse of political power to apathy, from corporate lies to organizational myths that are unrealistic, and so forth.

Community can be one of those words - like God, or love, or death, or consciousness - that's too large to submit to any single, brief definition. At the Foundation we consider community to be a group of people that have made a commitment to learn how to communicate with each other at an ever more deep and authentic level. One of the characteristics of true community is that the group secrets, whatever they are, become known - they come out to where they can be dealt with.

By other definitions, a community is a group that deals with its own issues - its own shadow - and the shadow can contain any kind of issue. We have tried unsuccessfully at the Foundation to come up with a sort of slogan, but one of the phrases that kept coming up was from the gospels: "And the hidden shall become known."

The Foundation just finished a conference on business and community at the University of Chicago School of Business with some seventy-five hard headed businesspeople. The theme was "tension", and the subtheme was that, within an organization, community represents a forum where the tension can be surfaced out in the open and made known. You can't develop a "tensionless" organization. To the contrary, one of the conclusions at the conference was that you wouldn't want to develop a tensionless organization.

Creating community in the context of an organization permits those tensions to be surfaced and dealt with as best they can, rather than being latent or under the table.

Alan: Many groups and organizations in recent years have been experimenting with community building and consensus process. For some it works beautifully - but for others, seeking consensus seems to become a morass that sucks energy out of their efforts. What's the difference between groups for whom consensus works, and those who never quite seem to get there?

Scotty: One of the things we have to get to is a definition of consensus.

The Foundation once did a workshop for a large group medical practice that clearly had a problem with retaining its professional staff. When they called us, they said they had all agreed that they needed a community-building workshop, and that they would take two days off to do it. Now, it's not enough to go into an organization just to build community, because if you do that and leave, the whole thing collapses two days later. So when we work with organizations, our initial intervention is at least three days. We build community in the first two, then spend a third day having the group make written, consensual decisions about what they are going to do to maintain themselves as a community.

Well, these doctors said "My god! Do you know how difficult it is for seventeen physicians to take off from their practice for two days, and you're saying we have to do it for three?" I said, "Yup!" They finally agreed.

Physicians have big egos, so they don't ordinarily work very well together. But to give you an idea of how well a group can work in community, here's the definition of consensus they developed on the third day of that workshop: "Consensus is a group decision - which some members may not feel is the best decision but which they can all live with, support, and commit themselves to not undermine - arrived at without voting, through a process whereby the issues are fully aired, all members feel that they have been adequately heard, in which everyone has equal power and responsibility, and different degrees of influence by virtue of individual stubbornness or charisma are avoided, so that all are satisfied with the process. The process requires the members to be emotionally present and engaged; frank in a loving, mutually respectful manner; sensitive to each other; to be selfless, dispassionate, and capable of emptying themselves; and possessing a paradoxical awareness of both people and time, including knowing when the solution is satisfactory, and that it is time to stop and not re-open the discussion until such time that the group determines a need for revision." [© 1988, Valley Diagnostic, Medical, and Surgical Clinic, Inc. of Harlingen, Texas and the Foundation for Community Encouragement, Knoxville, Tennessee, reprinted with permission.]

Some years ago, Scott Peck introduced us in The Different Drum: Community Making and Peace, to the meaning of community.  In this work, Peck, believed that the parish-church was too much of an organization to ever be a true community for it would not be able to tolerate the chaos and emptiness necessary to pass beyond group power to real mutuality.  As long as community is simply a by-product growing out of other purposes it will be impossible to create or maintain.  There must be a willingness to risk and tolerate a certain lack of structure.  

In spite of his skepticism about the church he believes that it is only in and through true community that the salvation of the world lies. The community alone can heal the isolation and estrangement people feel in today’s society.  To come into true community, three stages must be navigated: pseudocommunity, chaos, and emptiness.  When an organization allows itself to experience its own impotency and vulnerability will it experience a sense of chaos and emptiness which will open it into a new common-unity with others.  Usually, when an organization begins to feel itself become unraveled it will do anything to return to its natural state.  Homoeostasis is the enemy of true community; the unwillingness to risk and to change.   Community rises out of the joint effort to listen to the voice of God through Scripture.  It is possible to skip the stages of chaos and emptiness as long as those who are seeking or waiting on God don’t feel that they are wasting their time doing nothing. Real communities exist only as ends in themselves, not a means to some other end.  For Scott Peck, Alcoholics Anonymous is his model: it virtually has no organization, budgets, buildings, or leaders.^GFF 

Alcoholic Anonymous teaches us about how we are to live our lives within the faith community. Most of us have only reached the third step, out of the twelve, in our journey toward living abundantly in God’s sight: We have recognized that we are powerless and unmanageable without God’s grace.  We believe that God has saved us. And that most of us have at least tried to turn our wills and our lives over to his care. But it is at this point that we end our faith formation.  What is it that prevents us from accepting the remaining journey that would bring us to the fullness of abundance in this life:  

We don’t make a searching and fearless moral inventory of ourselves (unless you make your confession on a regular basis or living your faith with a spiritual director); we hesitate or refuse to admit to God, to ourselves, and to another human being the exact nature of our wrongs; we are afraid to change, to have God remove the defects in our character; we would rather live with amnesia than to ask our Lord to remove our shortcomings. Unlike, our Jewish brothers and sisters, we have not made a list of all those whom we have harmed and asked them for forgiveness. We rarely, if at all, make direct amends when possible, except in those situation that my injure them or others. Taking a continuing personal inventory of our wrongs and our willingness to admit it is not one of our spiritual disciplines. Though it is found in the Benedictine tradition, we rarely seek through prayer and contemplation seek God, praying only to know his will for our lives and the power to fulfill it.  The final step is simply a way of discipleship willing to live out our spiritual awakening in all that we do.  Image what the church might look like, and how we might live within the Body of Christ, if these steps were taken seriously and faithfully by all of us. 

Before, we will be able to take ‘truth-telling’ seriously, we will need to come to grips with what changes we need to make within the parish to make it possible for us to thrive in the light of compassionate living.   Before we will be able to live more deeply the Gospel life, we must become midwives of a new way of being church with one another.  This new way of being is the re-establishment of the experience of chapter within our common life; to be willing to risk our lives for a community that will allow light to shine and where we may become truth-tellers and witnesses of the Gospel.  Creating chapter within our common life would allow the Holy Spirit to move among us and to create an intimate environment in which all of us would have care for one another.   

To meet together in chapter would strengthen our understanding of true community, instead of understanding (as our culture proclaims) that faith is private.  To bring chapter into a secular setting will be difficult for we are not use to sharing our faith but living our faith in the darkness of our own reflective thoughts. Yet, to hold chapter would be, for all the community, an opportunity for spiritual guidance, waiting on the Spirit of God, and for allowing the Voice of God to speak to us.  

The monks, as well as ourselves, who live with a daily rhythm of psalms, lessons and prayers give voice to our humanity, to our suffering, to our longing, to our desirers, to our relationships within the community, to the Abbot and to their brothers.  The chanting or reciting of the psalms opens the heart and allows us to express our hurt through faith and trust.  The psalms are a gift to us expressing our relationships with one another and with god.  Through the psalm we praise God, who is, who was, and who is to come.  This rhythm of daily recitation frees us from the darkness of our interior thoughts, isolation, and opens one to tell the truth, to live in the grace of God. 

Most, if not all, of us have been raised experiencing worship objectively, hearing the words of the psalms and scripture as though they were telling a story of an ancient time (which is true), but we have overlooked the primary reason for listening to Holy Scripture and reciting the psalms is for our own encounter with God.  I think most of us are aghast at our fundamental friends who are moved with emotion and seem to be experiencing the Holy Spirit through the speaking in tongues and the workings of miracles. We, Anglicans, are way to reserved for such encounters!  Thus, we even ignore the experience which is before us of listening to Holy Scripture and finding ourselves within the sacred texts.  The scriptures are not an abstract word to be heard, but a story to be appropriated and treasured.  Those who listen will be transformed in their living. Those of us who are a little embarrassed by our Anglican faith, especially when we live in a culture that focuses on the literal word, find it difficult to realize that within both Word and Sacrament true life is to be found.  When you hear the scriptural account of the Exodus and don’t understand your own bondage and hunger for freedom; if you hear the account of our Lord’s passion, death, and resurrection and don’t understand our own hope for new and abundant life free from self-destructive thoughts and acts then we haven’t begun to engage the scripture as faithful people. 

When you prepare your child for Holy Baptism, or you prepare yourself for Rebirth in the waters of everlasting life, what are you doing?  Do you understand the meaning of baptism?  is it simply a ‘dedication’ of your child or yourself?  A human ordinance of promises? Or is baptism the action of God taking, claiming, washing, anointing, and raising you into new life as his adopted child?  Or what is your assumptions regarding Holy Communion?  Is it simply a human ordinance to memorialize the Last Supper?  Or is it the re-membering, the re-presenting, the re-telling of the gift of Christ, dying and rising, recalling us to our baptism, and strengthening us as a community of faith to be about mission in the world?  Is Holy Communion a personal moment with you and Jesus, or is it the moment in which you, the Body of Christ, once again recognizes the calling and is strengthened to live out the mission of Christ in the world?  Why do you receive the body and blood of Christ?  Is it simply a personal, spiritual, private moment at the Altar, or is it an encounter that renews your relationship with Christ and one another?  How well do you prepare, self-examination, for reception?  Do you prepare during the week or do you wait for the confession in the prayer book on Sunday?  Depending on how you answer these questions will determine whether it will be possible for you, as a parish, to introduce chapter where truth-telling becomes possible.  Introducing such an ancient practice may seem impractical and outdated. And yet such an experience will strengthen us and help us to stand against the cultural ideals of denial and concealment. 

Yet, without the habitual practice of the Daily Office, or the recitation of the psalms the creation of a chapter within your parish will be impossible.  For at the heart of the chapter is being able to tell the truth – to step out of isolation and muteness to expression before a loving and faithful community.

Gregory the Great, in The Pastoral Office, expresses his concern for what he calls the “over silent,” who experiencing some form of injustice are gagged by their suffering.  He says that if the tongue were free to speak calmly of the annoyance the hurt would flow away from their consciousness. “For closed sores torment more, since, when the corruption that is hot within is cast out, the pain is opened out for healing.”^SS1  

One of the primary reasons for developing your spiritual life is to be able to minister to those who have been traumatized by abuse or oppression.  Some of the effects of trauma are: the loss of energy, or feeling paralysis; distrusting of leadership (and future leadership); divisions within the congregation; the felling of isolation among some and the withdrawing of others from the congregation; anger displaced onto unrelated issues; a conspiracy of silence around the traumatic event; despairing about the future. 

Within the chapter the trauma and the responses of those within the chapter would be processed and integrated into the life of the congregation.  Once again confidentiality must be promised by all involved in the debriefing process so that no one is placed in jeopardy because of disclosures.  Eventually, the trauma will need to become public knowledge, but not without prayer and discernment by the chapter. ^IIX

Do we have the courage, strength, and desire to stand against the cultural norms and experience Church as those who lived centuries before us: opposing the social norms that prevent us from faithful living and confessing our sins, our brokenness, our fears, our pain, our feeling of oppression, our abuse, our sadness to one another so that we may once again live in the peace of relationships overcoming the fear of alienation. 

Dr. Elizabeth Kubler-Ross, in Death and Dying, states that those who are able to express rage at their suffering before a loving listening family will beginto accept themselves as they come to terms with their terminal disease.  Holding chapter within the parish will make it possible for us to be that listening loving community so that healing may take place within the enviroment of faith and safety. One who has suffered gossip, innuendos, hostile comments, sexual abuse, oppression is given opportunity to express the trauma at the heart of their suffering.  The victim experiences understanding, love, and justice within the chapter. 

Gregory the Great states that one who accuses a member of the Body of a fault must be willing, in chapter, to state clearly the reason for his accusation, so that light may shine in the darkness and reconciliation may begin.  Not to reveal the truth, and keeps the ground of the accusation to himself, undermines the working of grace within the faith community.  The task of the chapter is to find the truth in the midst of personal hatred and conflict; or to discover the causes of abuse and oppression within the parish.  When the accuser is not forthcoming the work of reconciliation becomes much harder and the faith of the chapter is tested.  It is the mission of the chapter to create an environment in which accountability and responsibility is easily discerned. It is only when the sore is lanced, the poison released, that healing may begin. 

Those who are members of the chapter must be grounded in prayer and scripture so that they may not align themselves with the conspiracies of silence.  They must take notice of the evil done and do all they can to cure the illness which may bring death without those who will dare to witness to the truth.  Gregory concludes this section by simply reminding us that when thorns are sown, quarrels arise, the torches of enmities are kindled, and the peace in our hearts is extinguished.  As we are reminded in Ecclesiastes, we must know when to speak and when to remain silent.^%5 

The victim experiences understanding, love, and justice within chapter.  The offender is given permission to share his failings, his sinfulness, before a caring community, freeing him from guilt and making new life possible.   

The chapter is an earthly expression of our mutuality between God and his people.  Here we exercise and experience the theological virtue of faith, hope, and love.  

Within chapter, at a time when a trauma must be dealt with or a confession of some misdeed, we must face some of the following questions: Why do things like this happen in such a loving community? Who is responsible?  What faith resources are available to us?  How could such a talented priest be involved in such misconduct?  

Experiencing chapter calls us to live under a vow or promise of confidentiality so that the offender(s) may continue to experience the love of the community;

A vow of confidentiality is of ultimate importance within the chapter.  Gregory, in his poetic language, discussing confidentiality simply says that “because there is no wall of silence, the city of the mind lies open to the darts of the foe. It is not the task of the chapter to report to the congregation their findings.  They are however to present to the bishop a thorough report of their findings and to prepare for the way in which the situation will be handled in the future.  The chapter is not to isolate or damn the offender so that satisfaction may be made in due time and that healing may begin both for the victim and the offender. If there must be conversation about a situation it must remain among the chapter members.  If the information goes past those boundaries the entire parish will be injured bring the experience of chapter to an end within that particular faith community.  We must learn to respect one another.  We don’t have to like one another.  Every person is deserving of our love and care.  Each of us has a pastoral ministry. 

In the early stages of the chapter’s introduction into the life of the parish, it will be difficult to assist members of the congregation in understanding their role when they are not directly involved in a traumatic event or hurtful situation.  They will still be called to faithful listening and remembering.   When such witnessing becomes too difficult for members of the congregation and it resists allowing light to shine on a difficult issue, or people have trouble confronting, even in love, one another; the diocese must offer a process to support the parish in its work toward wholeness so the congregation may finally face the painful truth instead of their chosen path of cultural denial.

As members of the congregation meet in chapter other concerns may be discussed.  A reading from the Rule of Saint Benedict (the daily portion); a bible study, a discussion on living the Christian faith, a discussion of those things that don’t come under the preview of the vestry, or anything that someone wishes to discuss. 

It would be proper for the chapter to meet with the Bishop (and Vestry) during his annual visitation to share with him the life of the parish.  Ember Day letters could be sent to the bishop quarterly throughout the year from clergy and senior warden sharing with him the spiritual life and mission of the congregation.  The chapter will help keep the faithful accountable as stewards of the mysteries of God. 

If a parish decides to form a chapter there should be a few principles to assist in its creation. Those who participate should be regular at worship, involved in a ministry or mission, say their prayers daily, and who have warm and caring hearts.  The chapter members need to know something about stability, conversion of life, and obedience as grounded in the Baptismal Promises and Covenant.  I would suggest beginning with only a small representation of the parish, perhaps four or six, to be chosen by the rector with the advice of the senior warden.

Healing

All of us, in our call to discipleship, are healers bringing wholeness and salvation to the world and to ourselves. Sin is the turning away from our inborn desire for God bringing isolation and alienation.  Salvation is the welcoming of a forgiven sinner home to God, a “re-whole-ing.” being-at-one with those who have been hurt or who have hurt others. 

The transforming grace of our crucified and risen Lord is at the heart of our pastoral care for one another, expressed formally in chapter, and informally among the faithful as we seek Christ in all persons, loving our neighbor as ourselves. (BCP, page 305).  It is a ministry of healing, sustaining, guiding, reconciling, confronting, nurturing, empowering, and liberating. 

The wounds of human illness, injury, oppression, abuse, ridicule are not only to be treated physically, analyzed, or fixed by a counselor or psychiatrist, but to be able to recognize them as manifestations of alienation and isolation to be healed. We are to bring wholeness where ever there is brokenness.   A spiritual exercise must be our personal and corporate desire to undo the natural inclination of self-deception and avoidance so that we may live with freedom in the love of Christ and his disciples. 

4)  Reconciliation

Reconciliation is not of our own doing for it is a manifestation of the Holy Spirit gifting us with new life.  As we make ourselves available to Christ, we are able to move from our preoccupations with internal issues or anxieties returning again to our call to ministry and mission bringing the Good News of God’s compassion and love to the world. Gathering in chapter for this purpose alone will give the faithful an opportunity to prepare their hearts for this transformation within the life of the parish.

Discipline of the Ordained

Those of us who have been called and ordered to sacred ministry as bishop, priest, or deacon have been given the glorious privilege to over see the equipping of the saints, whether through the sacraments, mission, or oversight.  We have been “set apart” for the sake of others, by the preaching of the Word, administering and celebrating the sacraments, and building up the Body of Christ. 

Michael Ramsey, the hundredth Archbishop of Canterbury spoke of the “burden of the pastoral office” and that the ability to take risks was fundamental for his ministry.  This vowed responsibility gives the ordained power and authority over the household of God, which is both spiritual and temporal involving and bonding the lives of clergy with those they serve.  The clergy have no innate power for it comes from the authority given to them through their appointment rooted in the community of faith and in the service of safety, freedom, and growth.  They should always hold before them the disciplines of humility and obedience and they should not take upon themselves any work that has not been committed to them by their bishop.  Only under these disciplines and a continual remembrance of their divine calling are they able to break open the Word of God for their people. 

One of the significant ways of preventing clerical misconduct is to provide a safe environment, time off for rest and recreation, an annual retreat, providing administrative assistance, a mutual evaluation of the mission and ministry of the whole parish on a quarterly basis;  help to lessen the risk of burn-out; provide professional care if needed; and foster clergy family life.^$A The rhythm of the Daily Office and Lectio/Centering prayer are indispensable for the life of the clergy.

The Rule of Saint Benedict has much to say regarding the ordained.  He reminds them that they are bound to the Rule as all the brothers are and if they ignore the Rule, becoming puffed-up with pride, judgment will be wheeled, not on the ordained, but on the rebellion.  After frequent warnings by the Abbot and the ordained persist in his arrogance the Bishop is called to witness against him.  And if he continues to defy the Rule he wil be expelled from ordained ministry – that is if because of his stubbornness he continues neither to submit or obey. 

Train yourself in godliness, while physical training is

of some value, godliness is valuable in every way.^CO

In the commitment to our Baptismal Covenant, holding an environment of open communication and transparent behavior that preserves the bonds of pastoral trust in a safe church. 

35 Ember Days

Almighty and everlasting God, by whose Spirit the whole body of your faithful people is governed and sanctified: Receive our supplications and prayers, which we offer before you for all members of your holy Church, that in their vocation and ministry they may truly and devoutly serve you; through our Lord and Savior Jesus Christ, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen. ^Sss

Ember Days are of Roman origin having been transformed by the church from agricultural feasts to the gods during, Quartuor Tempra, the four seasons.  

The prayers were for seedtime and harvest.  It is thought that Pope Callistus I (c 218-225) gave new meaning to the pagan rites of purification into days of fasting and prayer for the church, based on Zechariah 8:19: Thus says the Lord of hosts: The fast of the fourth month, and the fast on the fifth, and the fast on the seventh, and the fast of the tenth, shall be to the house of Judah seasons of joy and gladness, and cheerful feasts; therefore love, truth, and peace.  

In the late sixth century, Gregory the Great, Bishop of Rome, set the exact times for Embertide^S: Wednesdays, Fridays, and Saturdays after the First Sunday in Lent, the Day of Pentecost, Holy Cross Day^Q, December 13th.^R   Yet, it was not until the papacy of Gregory VII (1073-1085)^Ss that these dates became universal times of prayer and fasting for the ministry and mission of the church:  Jesus said to his disciples, ‘The harvest is plentiful, but the labors are few; therefore ask the Lord of the harvest to send out laborers into the harvest (Matthew 9:37-38)  The setting aside of these days for Ordinations was a secondary development.

In the Episcopal Church, these days are set aside for those to be ordained; the choice of fit persons for ministry, and for al Christians in their vocation.  Embertide gave structure to the year and intentionally set time aside  for the cleric to make a self-examination and to report to his bishop regarding his life study, and ministry.   At present, all postulants and candidates for Holy Orders are required to report (usually by mail_ to their bishop regarding their lives and academic work.  However, at present, the 1979 Book of Common Prayer places these days among the Days of Optional Observance, and fasting is no longer required. 

As we consider the need for accountability and responsibility within the Body of Christ, the Ember Days must once again become focal points of our transparency as a church.  Besides the Postulants and Candidates for Holy Orders, all the ministers of the church – the laity, the bishops, the priests, and the deacons – are to examine their own lives and ministry and to report to the bishop regarding the spiritual life and mission of Christ as enfleshed within the parish.  The clergy would prepare their letters for the Ember Days within the weeks of Holy Cross and the First Sunday in Lent. The Senior Warden would report to the bishop on the week of December 13th.  The Vestry would prepare their report on the mission of the church, to be sent to the bishop, on the week following the Day of Pentecost.  Setting these days aside for such self-examination of clergy and laity would strengthen “Our Life Together” by holding all accountable to the Gospel life.  During one of the Ember Days, during the seasons of the year, a liturgical celebration should be held for the love, truth, and peace that reflects the life of the parish. 

35.                           Liturgical Renewal

The Old Sarum Use was the liturgy of the Church in England from the eleventh century. The Sarum Use included the Antiphorium, Breviarium, Epistolarium, Evangelarium, Hymnarium, Kalendarium, Lectionarium, Manuale, Missale, Ordinale, Ponificale, Psalterium, Rituale, Sacramentarium, Sanctorale, etc.    By 1480, with the arrival of the printing press in London, the English language became an integral part of national identity. “Shortly after England’s break with Rome the Book of Common Prayer and administration of the Sacraments, and other Rites and Ceremonies aftger the Use of the Church of England (The Book of Common Prayer) was developed in 1549 to unite the country in a single method of worship.”^2B  Thomas Cranmer, Archbishop of Canterbury, influenced by the Renaissance and the Reformation, was the architect of this new book of worship, simplifying the liturgy, deleting the special and private prayers of the priest, and creating from many manuals one resource for the common people and not only for the elite.  However, when the first Book of Common Prayer was required by all churches in England to be used for the first time on the Feast of Pentecost, 1549.  It was not unusual on that day for the vicar to be greeted by the churchwardens and congregation with pitchforks in their hands in front of their locked parishes, demanding that the vicar use the Old Sarum Usage.  They weren’t ready for any change in a book that had formed their faith and spiritual lives for generations. 

The 1549 Book of Common Prayer was a very conservative and catholic revision of the Old Sarum Rite.  However, in 1552, Cranmer prepared a second version which reflected the Protestant and Calvinist influences in England.  The “Real Presence” of Christ in the Sacrament of the Altar was replaced with the “Receptionist” doctrine of the reformers.

Since the versions of 1549 and 1552, the Book of Common Prayer has undergone several versions throughout the Anglican Communion.  However, the Book of Common Prayer of 1662, which balanced the catholic spirit and tradition with protestant doctrine, remains the standard book in the Church of England and in several of the Provinces of the Anglican Communion.  

The revisions of the prayer book in the late twentieth century and early twenty-first century have reflected the worship and Eucharistic practice of the early church instead of the continual renewing of medieval practice.  In many ways, these new revisions have revitalized the church’s life reminding us that we no longer live in a world that supports the life of faith, but in a world that faces, in its own way, the challenges of the early centuries of the church’s history. Because of this emphasis on the early experience of Christian worship most provinces of the Anglican Communion have revised their prayer books or have prepared alternative liturgies that reflect the liturgical movement of the past hundred years. 

The Episcopal Church has revised the prayer book in 1789. 1892, 1928, and 1979.  These revisions reflect a natural evolution as our culture moved from an agricultural to an industrial society, and as the spiritual needs of our people have changed.  When we mistake the changes in the Prayer Book as changes in our belief in God we have turned the means of our worship into an idol.  We must always be ready for such change as we seek in our time to be faithful to the mission God calls us.  Often, when change is underway the General Convention invites us to become involved in the revision through Trial Usage of the planned revision.  Trial Usage provides us an opportunity to explore the changes that are coming and not be as surprised as the English in 1549. 

36.   Caring for the Chancel and Nave

Benedict, discussing the Oratory in the Monastery, in his Rule, Chapter LII, reminds all of us that the chancel, nave, and narthex are not “to be used for any other purpose than for the prayers and praises of God.  Nothing is to be stored within the worshiping space.”  

When all have been dismissed from Opus Dei, or from the Holy Eucharist, they are to depart in silence, so that the reverence of God may reign there, so that anyone who wishes to pray alone will not be disrupted by those departing the church.  Also, the church should always be accessible to all those who wish, during the week, to enter and pray without interruption.   He reminds his disciples that “God’s house  is to be wisely cared for by the faithful.

37.     Those who serve at the Altar

The Opus Dei, the Work of God, is at the heart of the Rule. The daily rhythm of psalms, lessons, and prayers is at the core of monastic life, the continual offering of self and praise to the creator and redeemer of all.^FS  The Rule doesn’t discuss the place of the Holy Eucharist within the life of the monk.  For us, whose lies are deeply connected to parish life must stretch the Rule to allow for a fuller understanding of our worship and those who participate in the joyous assembly of Eucharistic life. 

Eucharistic Minister

As baptized and sharing in the ministry of Christ all lay people are equipped by the grace given them to serve as Eucharistic Ministers, administering the body and blood of Christ to your brothers and sisters at the Altar.  The need for this ministry depends largely on the size of the congregation and whether or not there are enough ordained clergy to assist the presider of the eucharist.  If you are asked to serve as a Eucharistic Minister you must be willing to accept this sacred responsibility.  Thus the person called forth is chosen by the rector, affirmed by the vestry, and licensed by the bishop.  This person must be known by the congregation as someone who lives the Gospel life of prayer, worship, and service.  they must be empathetic toward those they know are hurting or in need. 

Lector

The Reader or Lector of the Word of God bears the Good News of Christ to the people.  It is a sacramental ministry of breaking open the gift of divine revelation to the people gathered.  It is expected that the Lector will spend time in prayer before the world that he or she will proclaim seeking its meaning in order that it may be conveyed to the congregation.  It is expected that the outward reading will be strengthened by inward contemplation so that it is the Holy Spirit who speaks, and not simply the personality of the reader.

The word is to be heard!  When members of the congregation begin to ask to have the reading in writing before them, it signals that more training is required for the Lectors so that their voice may be lifted in order that hearts may be transformed.  So the Lector is expected to read with great care in order not to undermine the spiritual life of the community.  Lector training is to be offered throughout the year. 

Acolytes and Servers

Young and old are invited to be ministers of the Altar as Servers and Acolytes.  The acolytes light the candles on the Altar and other candles, and bear the torches in procession. The server bears the Cross in the procession and assist the presider at the eucharist providing him with the bread and wine for consecration, and when requested to take responsibility for the Lavabo and the Thurible.  Usually, however, someone else takes responsibility for the lighting of the charcoal and the incense that is used within the liturgy.  Those who serve in this ministry must be old enough to carry the torches and Cross and to have a desire to serve Christ. 

Oblation Bearers

The Oblation (Gift) of bread and wine are brought forward by representatives of the congregation.  The common gifts of grape and wheat represent the lives and substance of those gathered for worship.  Within the Eucharist, these ordinary gifts will be extraordinary as they are set apart during the consecration as the Life-giving presence of our crucified and risen Lord.  

Ushers / Alms Bearers

The alms basins are passed during the offertory anthem or hymn gathering the common purse of the congregation to be set apart for Christ’s mission in the world.  The ushers, who welcomed those gathering in the nave, invite members, communicants, and guests to share in the nurturing of all those who suffer through their financial gifts.  These gifts, common and symbols of our greed and gluttony become life giving signs of our care for the church and the world. 

From time to time, special offerings are made for those who have suffered from natural disaster or terrorism and for the building up of those who live in poverty.

The Altar Guild and Sacristans 

The congregation rarely sees members of the Altar Guild, being invisible to most of us, and yet carry out their duties with a deep love for Christ.  They are a reminder of the women who went to the tomb to anoint the body of Christ early in the morning and did not find him.  They prepare the chancel and sanctuary for worship prior to Sunday, a Holy Day, and other occasions. They oversee the cleaning of the silver and brass and wash the sacred linen. 

We should be reminded to gather up our Sunday bulletins and to replace the prayer book and hymnal(s) in the pew rack in front of you easing the burden of those who serve us as they clean and prepare the church for her worship. 

38.     Kitchen-Servers

The Rule of Saint Benedict, Chapter XXXV, discusses the weekly servers in the kitchen.  For Benedict, the serving of others is a sacrifical ministry.  It is hard work to prepare the meals, to serve the brothers, to clean the refrectory, and prepare for the next day. As such, they need the prayers of the community.  So within the monastery those responsible for preparing the meals for the monks during the week come forward at the conclusion of Lauds and kneel at the Altar while they offer prayers and the Abbot grants them a blessing.  

I am aware that those who prepare our fellowship hours or a special reception are only responsible, usually, for a given Sunday or midweek event, but we ought to find a way to recognize their work and bring to the attention of the congregation those who serve us joyfully and faithfully.  Those who have been scheduled on the Rota to provide hospitality come forward immediately following the Morning Office or Holy Eucharist and kneel at the Altar rail.  Together, those providing the fellowship, offer the following prayer, repeating it three times, a blessing or prayer may follow by the rector or other clergy: 

O God, make speed to save me.

O Lord, make haste to help me.

And those preparing to provide hospitality on the coming Sunday, the following week, come next, immediately after those who have offered their prayers, and I the same way offer the following:  

Blessed are you, Lord our God, you help

and strengthen me.

All of us should have the opportunity to serve one another, unless we are sick, or ministering elsewhere.  And if the congregation is large we should have as many helpers as needed.  It is always helpful to make a list of items needed for the kitchen so that the person in charge of the supplies will be made aware of what is needed. 

The food provided for times of fellowship should be not be overwhelming.  Tables ought not to overflow with abundance, except at times when the parish is celebrating a baptism, confirmation, or the bishop’s visitation.  These times are not provided for our physical nurture but to build relationships with one another.  Let our times together be opportunities to grow more deeply in the spirit of love and peace.  Indeed these are the true ingredients of our times together. 

39.                   The Tools of the Parish 

Benedict discusses “The Tools and Goods of the Monastery” in chapter XXXII of the Rule suggesting that only a monk who is trusted should be placed in charge of the tools and goods of the community. 

With regard to the parishes material possessions such as tools and other articles, the rector, with the advice of the vestry, should put in charge someone whose way of life and character is trusted, and commit all these things to him or her, for safe keeping, and return them after use.  the rector with the help of the one with oversight of the property should keep a list of all the items so that when he or she is succeeded by another in the tasks assigned to them he may know what is being handed over or received back.  All the tools are to be treatd with the same care as the vessels of the Altar.  If anyone neglects the care of the property should be released of his duty. 

40.             Guilds and Parochial Orders

Benedict does not deal with this topic in the Rule, but such requests have become very common in parish life.  When it is the desire of some of the faithful to create a guild for particular purposes, or to invite the Order of Daughters of the King, the Order of Saint Andrew, or the Order of Saint Luke to establish a chapter within the parish it must be done with the full knowledge of the rector and a willingness on the part of the faithful to understand that these Orders and Guilds are to serve directly under the supervision of the rector. 

41.           Preparing for a Journey

Chapter LXVII of the Rule, “Brethren Sent on a Journey” commends one on a journey to the prayers of the brothers and to offer a special prayer at the end of Opus Dei:

May the Divine Assistance remain always 

with us and those absent from us.

Before departing on a journey, it seems right that special prayers be offered for those departing that they may be safe in the loving hands of God and return to us renewed with a sense of fulfillment.  A suggested prayer: 

Gracious God, be with N., as he/she begins their journey, watch over him/her with your grace, keep him/her safe in your presence, and return him/her to us with joy and gladness through Christ our Lord.

If such a prayer is not used, then there is a need for the community to remember those departing in the prayers of the people.  When members of the congregation are planning to move away and eventually become members in a new parish the congregation is invited to have a special rite of farewell for trhem and if possible a reception so that everyone may have an opportunity to say goodbye to those who have lived and served in the parish for a time wishing them Godspeed. 

42. At the Time of Death

Benedict, once again, does not deal with this concern directly in the Rule, but indirectly, in the spirit of the Rule, we know that the dying and their death must be ministered to with reverence and faith.  The death of a brother, is not the death of an individual, but a member of the whole body.  We must recognize our own mortality in the face of those who are in the process of dying.  The corpse of the monk is prepared for burial in the chapter house where he was first clothed as a professed monk. 

As soon as a member of the parish is ill it is important that the clergy of the parish be notified at once so that they may attend to them with prayer, the laying on of hands (anointing with oil), and pastoral care. 

As soon as there is a death, the rector must be called before other arrangements are made so that he may, if possible, join the family around the bed for special prayers commending the person to God.  No arrangements should be made before the rector has discussed with the mournful their desirers.  It is custom that a Requiem Eucharist is planned for the faithful; but for pastoral reasons the Burial Office may be read; or a simple service at the grave. 

If desired those whose loved one has died may request special prayers to be offered within the Sunday gathering within the first week of the death, as well as at the end of the first month, and on a Sunday after the first year.  Also, theire are other prayers that may be requested during this season of grief. 

THE MISSION OF CHRIST

43.      On Holy Baptism and Renewal

The monastic life is a continual preparation for Easter Day.  It is the recognition that we have all been born to live in the light of God’s delight as his beloved children. 

Within the Rule, Chapter XLIX, Benedict states that “all seasons should have a Lenten character.”  He doesn’t mean that life should be harsh, or that the fast be too difficult, or that we live lives of remorse for our sinfulness.  He is simply stating that the monk, as well as every believer, is called to stay focused on his birthright as one who will grow from strength to strength in the divine indwelling of eternal life. 

As you may recall, at the Great Vigil of Easter, when there is a baptism, as the adult or child comes forth from the water and is anointed with oil the first announcement of the feast is proclaimed: 

Alleluia. Christ is risen.

In the proclamation we are acknowledging that Christ has risen from the dead conquering sin and death and bringing new life to all who believe in him; but we are also acknowledging that the newly baptized, anointed in the salvific waters of the Jordan and anointed with the Holy Spirit, being signed by the sign of the Cross, is also Christ, the anointed one.  It is this new child of God who is being announced.  Not ‘another Christ’ but that the mystery of our redemption is in our gaze.  Though not as dramatic, this happens at every baptism.  To speak of the power of the resurrection is to speak of a God continually at work transforming his world and bringing to fulfillment all that he has promised.

O God of unchangeable power and eternal light: Look favorably on your whole Church, that wonderful and sacred mystery; by the effectual working of your providence, carry out in tranquility the plan of salvation; let the whole world see and know that things which were cast down are being raised up, and things which have grown old are being made knew, and that all things are being brought to their perfection by him through whom all things were made, your Son Jesus Christ our Lord. Amen.^3C

There is no parallel between the Rule and the Liturgy for Holy Baptism.  It is rare that you will find a baptismal font in the monastic church.  The monastery is not concerned with forming Christians but introducing them to a life centered on God.  However, within the Rule, Chapter LVIII, Benedict addresses several questions to those desiring to fllow in the monastic way.  So he asks, whether the novice desires to truly seek God?  Does he show an eagerness for the Work of God?  Are they ready to accept obedience and to face trials?  Such questions are similar to the questions that are asked of an adult as he or she enters the catechumenate.  What do you seek?  For those desiring to be baptized respond: Life in Christ.  For those entering upon the life of a monk respond: Grace.  Benedict felt it was extremely important that the inquirer be prepared for all the hardships and difficulties that will lead him to god.  Those same concerns are the concerns of the faith community as they welcome those preparing for the Christian life or wish to renew their baptismal covenant. 

What is most important for us to understand is that our faith is not simply intertwined in the self’s desire for salvation; but in the communities hunger for reconciliation with God and with one another.  The mystery of our faith is that we are interconnected with one another:  There is one Body and one Spirit; There is one hope in God’s call to us; One Lord, one Faith; one Baptism; One God and Father of all.^2V   If you believe that salvation is a private matter, you have missed the power of the Gospel transform all human life into the divine life of God.   Thus, to live the Christian life is to live within the one Body, empowered by the Holy Spirit; proclaiming the hope that has embraced us; listening to the voice that leads us toward the light; washing us again and again the body and blood of Christ, the God and Father of us all. 

The birthing of a new Christian is the responsibility of the faith community.  It is not a private invitation by the priest but a welcoming by the whole congregation who promises to walk with the catechumen, one who seeks new life in Christ through the Sacrament of Holy Baptism.   Within this process, the seeker must have the opportunity to know deep person-to-person relationships, and within a community of faith and given the insight to love himself so that he may let go of those things hindering his spiritual growth and prepare him to embrace Jesus as his Lord and Savior.

The path toward Holy Baptism begins very informally and naturally.  As the guest becomes more comfortable within the faith community, he will begin to ask questions about the ministry and mission of the congregation and his faith begins to fill his thoughts and imagination.  He begins meeting with the faithful and on several occasions meets with the rector (and other clergy).  If the seeker desires to be baptized he makes his request known to the rector.  

Sometimes he may be approached by the rector first to require about his baptism, but there should be no coercion or pressure on the part of the clergy.

This first stage concludes when the seeker is admitted into the catechumenate during the Principal Eucharist on the Lord’s Day, usually on the First Sunday in Advent.  The seeker asks one of the faithful to be his or her sponsor who will journey with him toward the font of new Life.

In the second stage the catechumen begins to study the meaning of salvation history, reading and meditating on God’s holy Word, and seeking to understand the Word’s invitation for his life.  Weekly the catechumen and the sponsor meet with the catechist or clergy who will assist the seeker in his or her faith formation.  During this time, without obligation, the seeker is invited to become involved in one of the ministries of the parish:  feeding the hungry, working with Habitat for Humanity, or some other work of charity.  Such involvement will give him a concrete example of following Christ (Matthew 25:35-46).  This second stage is an indefinite period.  There is no rush or expectation that one who becomes a catechumen will immediately be baptized.  It deepens on his readiness and desire.  It is a time of listening to God and God’s will for his or her life.  If the catechumen desires or if the community recommends baptism may be postponed until another year or so.  In the interval he or she will continue to pray and to study.  If the catechumen is prepared he or she will be enrolled as a Candidate for Baptism on the First Sunday in Lent.

Throughout the Lenten Season the candidate seeks to deepen his conversion in Christ.  The Lenten disciplines of fasting, penitence, almsgiving, and self-denial are practiced.  Prayers at the Eucharist are offered for him and the scrutinizes take place during the third, fourth, and fifth Sunday in Lent.  The candidate, sponsor, and catechist continue to meet together weekly.  This stage concludes with the celebration of Holy Baptism on the Great Vigil of Easter.

Beginning with the Sunday of the Resurrection and throughout the Great Fifty Days of Easter, The Great Sabbath, the newly baptized continues to grow in grace and faith by reflecting on all that has taken place during his preparation and experience of his initiation into Christ.  If the bishop did not preside over the baptism, it will be expected that the newly baptized will renew their baptismal vows before the bishop and receive the laying on of hands.  This process is never an end in itself, but a beginning of a glorious journey as one opens one to the presence of God:  Father, Son, and Holy Spirit.

The Baptism of Infants and Young Children

[MORE NOTES ON BAPTISM:

vocare .. to call forth or be called into a new existence. 

Vocation requires choice and journey of formation

creation as vocation, the caling forth by god through the agency of the Holy Spirit.

Jesus – Baptism

most profound moments of transformation and thus birth/new identity.

Death is required of all the old options for life in order to be radically open to the future. 

approaches to death on the cross as a coming baptism, anticipating a new idenitity which his followers would experience as resurrection.

vocation is baptismal – passage through death to the old and entrance into a sacred moment where a new identity/calling is offered.

When we respond to the new stirrings of God we are brought to the border of the Holy with an awakened sense of a call.

baptism stands in the middle of life-long experience of death .. a series of deaths and offer of new birth if we choose. 

turning toward or seeking a community that will help interpret the meaning of this mystery.  God has placed us in communities from the beginning. Our tradition tells us that all calls are meant for the renewal of the community and world.

Discernment is the core of function of community ministry.  If the mission of the Church is to see the lost sheep of the world then the church must be ready to place the journey of the stranger at the center of its enterprise.

The paradox is that you know the will of God by doing it. Praphrase Jesus:  act with faith in what you think are the best tools and understandings that you have, keep your eyes, ears, heart mnd ope and watch for signs long the way.

natural desire to share this experience .  The ideal of a nurturing, discerning, and supportive community is an illusive option for many …  the community they hope to find is a people who will bring depth and grounding in scripture, reason, tradition to their questions. 

The baptism of infants and young children follows the outline of the catechumenate.  The desire for baptism is a clear sign of the parent’s desire for their child to share their faith and come to know the grace, forgiveness, and love of Christ.  Baptism is not an empty rite which grants a simple blessing or dedicates the child to God.  It is the moment of divine and eternal adoption when, in faith, a child is received as a child of God, a member of the Body of Christ, an inheritor of the kingdom of God.

Baptism is a very important time in the life of a family and as such the clergy and faith community are responsible for assisting the parents as they move with joy toward bringing their child to the waters of new Life in the font of Holy Baptism.

The preparation for Holy Baptism may begin as early as the pregnancy.  During this time, with the assistance of the parish priest, godparents are chosen.  Godparents must be baptized persons and it is recommended that at least one be a member of the parish community.  The parents and priest gather a few times leading toward baptism.  This stage concludes with the blessing of parents at the beginning of pregnancy during the Sunday Eucharist.

Beginning with birth the second stage begins.  During this stage, the parents, other children, and godparents meet regularly with one or more catechists to deepen their formation in salvation history, prayer, worship, and social ministry.  This formation of faith is one of experience followed by reflection.  They begin to understand their home as a domestic manifestation of the People of God whose life together is part of the history of salvation.  This stage concludes with the Thanksgiving for the Birth or Adoption of a Child during the Sunday Eucharist.  During this liturgy the baptism is announced to the congregation.  From that day forward the child is prayed for by name in the Prayers of the People until the baptismal date.

Prior to the Sacrament of Holy Baptism the parents and godparents continue to meet with the catechist.  Couples or individuals who have raised children in the Church may be helpful resources for the new family.  Parenthood brings new challenges to faith and ministry through which they will find reflection on their experience as helpful and fruitful. 

Holy Baptism is celebrated on of the major baptismal days at the principal Sunday Eucharist.  The infant will be signed with the sign of the Cross with chrism and may receive Holy Communion (in the form of a few drops of Wine if the child has not yet been weaned).  Following baptism the parents, godparents, and congregation have the responsibility of sharing in the child’s formation of faith and social ministry.  Childhood and adolescence will be a time for further formation and exploration in the mysteries of faith, moving toward the goal of reaffirmation of the baptismal covenant at a mature age (Confirmation).

Holy Baptism in Special Situation

It is proper that the preparation for Holy Baptism may be shorten for any pastoral reason.

Baptism is the sacrament of incorporation into the Body of Christ, the initiation into full participation which is then renewed in the sacrament of Holy Communion

Baptismal Days

The Sacrament of Holy Baptism is to be celebrated at the Great Vigil of Easter (March or April), the Feast of Pentecost (May or June); All Saints Day (November), The Feast of the Baptism of our Lord (January), and at the time of the Bishop’s Visitation.   For any pastoral reason baptism may be celebrated at any time of the year.

  The Reaffirmation of Baptismal Vows

(Confirmation)

All children who have been baptized are expected, when they are ready and have been duly prepared to make a mature affirmation of faith and commitment to the responsibilities of baptism, and to receive the laying on of hands by the bishop.  The decision to be confirmed belongs to the child and is not to be the desire of the parent.  This must be a free choice made in faith.  The parents must realize that their “readiness” is the sign of their desire to enter more deeply into the vows which, on their behalf, was made for them by the parents and godparents.  Their “readiness” will come about when they sense within them the work of the Holy Spirit.

For adults and young people preparing for the reaffirmation of faith enter on a path similar to the catechumenate.  Being admitted as a candidate on Ash Wednesday, standing before the congregation as reminders to all of the call to penance and forgiveness, and, as directed, share in the readings of the Hebrew Scriptures at the Great Vigil.  They are encouraged to share with the newly baptized through the Great Sabbath reflecting on their renewed commitment to Christ.  This season of renewal concludes at the time of the Bishop’s Visitation to the parish when he lays his hands on all those so prepared and ready to enter into the service of Christ.

Once again, for pastoral reasons, the process may be shorten after discussion with the rector.

44.    The Reception of Guests

As guests arrive at the parish or for worship we are to

Welcome one another as Christ.

Romans 15:7

One of the most well-known chapters of the Rule is LIII. The reception of the guest was everything.  It was the sacramental expression of a devoted life beholding Christ in the stranger.  When a guest arrives (no matter his station) he should be met with charity by the greeter or usher who welcomes the guest, willingly answers any questions, provides a bulletin for the Liturgy with announcements of the week’s happenings, and invites him to a seat in the nave. 

After the dismissal it is appropriate for the greeter and others to offer him the gift of peace, and invite him to the fellowship or educational hour with one of the faithful to accompany him in order to assist with introductions.  You are to make the guest feel safe and welcomed.  When it is time for the guest to depart wish him well, and if he has no faith community, invite him to return.  It is a welcoming practice to make sure the guest has signed the guest book and within a few days to get in touch with him so he knows that he hasn’t been forgotten and the faithful continue to remember and hold him in their prayers.

At times it may not seem necessary, but it is extremely helpful to the guest on his return to worship to continue to welcome him, introducing him to others, reminding him of your name until he feels comfortable and at peace. 

Benedict suggests that at the time of the departure of the guest the following prayer is offered:    We have received your mercy, O God, in the midst of your temple.

45.           The Stewardship of God’s gifts

God loves a cheerful giver

2 Corinthians 9:7

Benedict does not deal directly with this chapter, and even his comments in LIV, XXXIII, and XXXIV do not cover the range of the full meaning of stewardship.  However, in the spirit of the Rule, the entire life of the monk, in his prayer and work is an expression of a stewardship that is pleasing to God. 

As you know our Christian faith has taught us that the minimum standard of giving is ten percent of all that we have received from God. Thus we live on the other ninety percent that we have been given by our loving Father with love and faith.

This is not a rule that we must obey; it is however more than a suggestion for the faithful already know how much their lives have been transformed through the grace of God by offering to him a tithe of their monthly income.  Again, the church does not set guidelines and tell us that this tithe must be before or after taxes, or before or after you have paid your mortgage, or before or after you have paid for your child’s education.   We are simply left alone so that we may grow into this joyful commitment that transforms our interior life.  Indeed by letting-go of what you hold sets you free to worship God with your whole heart. 

Beyond, the financial tithe, there is the giving ourselves concretely through time and talent in order to strengthen the parish’s and church’s mission in the world.  As you begin prayerfully considering how you may best offer yourself it is always helpful to talk with the rector.  You may have other ideas, but it doesn’t hurt to get his thoughts on the needs of the neighborhood and the parish. 

Stewardship is not a word that simply belongs to the church.  Nor does it have to do with fund-raising, or asking the congregation for money to fill the coffers of the financial budget.  It has to do with our responsibility with the whole of life.  In the beginning when God gave us dominion over the face of the earth, he wasn’t calling us to rule or to abuse the resources that are his gifts to creation and to his people.  He was calling upon us “to care for” the world and to be concerned for all those who come after us.  We are to have care for ourselves and for our families taking time for re-creation, exercise, and paying attention to those we love.  We are to nurture one another in the Body of Christ so that we maybe about the work God has given us to do.  Once we begin to think of stewardship only financially we lose the vision of all that God intends us to be.

47.         Holy Matrimony

It goes without saying this is not an issue for Benedict, however the question of fidelity is and thus we deal with this vowed life in the midst of personal love and relationship.

Perhaps the greatest gift that we receive in life is a partner to share our love and intimacy and to (God willing) bring children into the world.  It is a holy estate and not an estate that should be easily entered.  When you begin to think about your wedding, before you make plans for the reception hall or the rehearsal dinner it is needful that you call the rector to make arrangements for Pre-Marital Counseling.  This counseling not only discusses with the couple the sacred meaning of marriage, but also gives them an opportunity to learn more about the Celebration and Blessing of Marriage in the Church.  In most cases, unless for extreme pastoral reasons, at least on of the couple must be an active confirmed communicant of the parish.  When one or both of the couples have been divorced then it is extremely important that they make an early appointment with the rector prior to making any arrangements.  If the couple is new to the congregation it is best that they worship for a while, meeting some of the faithful, before approaching the rector or a member of the clergy.

The church also has pastoral responsibility for those who are homosexual and must find ways to celebrate their love and fidelity to one another.   For the faithful this oversight of those whose lives are different from the majority does not cause scandal to the faith community, for we have already welcomed them into our common life and we know that justice demands that we open our hearts with joy when we discover their desire to live with someone they love.

48.        Care of the Sick and Dying

As with the Reception of Guests to the Monastery, Benedict understand the care of the sick sacramentally and thus give priority over everything else, see the Rule, chapter XXXVI.

We, the community, are to serve those who are sick as Christ would be served.  We must have patience with them for those who are sick demand much from us.  When you desire you are invited to ask others to assist you in this sacred ministry.

An intentional ministry ‘living beside those who are ill’ is known as the Stephen Ministry.  It is an ecumenical preparation for people of all denominations to be equipped to care for those in physical and mental need.  It is an outward expression of the whole communities care for those isolated because of their illness.  It seems best, at least in the beginning, for the Stephen Minister, not to announce the fact that he or she is a Stephen Minister, for most people would have no idea what they are talking about, and such an announcement may be a little scary.  When I am sick, I don’t want a Stephen Minister, I need a member of the congregation to reach out to me in friendship and love.  The Stephen Minister is trained to do just that, but the title is a little off putting.  Relationship have to grow first, telephone calls, visits, cards, building a friendship and then if it is expected or needed to let the one you are caring for know that you have participated in this ecumenical training becoming a Stephen Minister.   All one needs to care for those who are isolated is a loving and caring heart and a willingness to listen without judgment to the cries of those who are hurting.    It is important that the rector, also, pay the greatest attention to them so they will not feel neglected.   When needed Eucharistic Visitors chosen from among the congregation by the rector, affirmed by the vestry, and licensed by the bishop administer the Holy Communion to those who were unable to be present at the Common Meal of the community.

The Infirmed or Homebound

There are those who belong to our faith community, who over the years have contributed to our common life, who now for no reason of their own are isolated from us due to illness or age.  Usually they have no family near to comfort them; but when they do it ought not slacken our own ministry to provide a caring presence, a willingness to be helpful, so that they will know, whether they are able to remember or not that the faithful continues to pray for them.

This is most difficult in our day when the infirm are usually taken out of their homes and placed in personal care or “nursing” home facilities.  The difficulty rests with us for many of us fear visiting because it reminds us of our own mortality and delicate balance between life and death; and yet we must ask ourselves if we would desire in our last days to be “forgotten” by those who we had loved because they don’t want to see us in our present condition.  If it is difficult for you to visit take one or two of your brothers or sisters with you.   Also, if you are having trouble with your own emotions about visiting talk with your rector or other clergy.  When you visit be sure to inform them of your visit so they will be aware that they are being cared for, and that they too will visit them so that the whole church will express its love.  It is also a wonderful practice if once a month or six times a year the youth of the parish would write cards to the homebound letting them know that even they, at their tender age, have not forgotten them.

These visits to our frail ones is the most important ministry we may do for our own making sure that even in their absence they are loved and not forgotten.

49.                  Prophetic Ministry and Advocacy

50.                  Caring for the Poor 

You will always have the poor with you,

but you will not always have me.

John 12:8

In the Rule, Chapters,  IX, XXVIII, and XXX all reflect Benedicts concern regarding the poor.  Even his chapter on the “Reception of Guest” reminds one of the sacramental relationship between the monastery and the stranger in the door way.

At the heart of our ministry as a faith community is the care of those who are in need.  Indeed, it is the mark of our faithfulness.  We should do everything we can to alleviate the suffering of those who live within our neighbor, diocese, and world.  When you are aware of an individual or family who is suffering you should report it to the clergy or the Senior Warden.  The reason the “poor will always be with us” is to give us the opportunity to be generous without expecting anything in return.  They are our gift and we must see in them the grace that opens out onto the world.  When we are approached by the diocese or a local agency we need to find ways to respond.

Those who tithe are aware that through the stewardship of the parish financial resources become available to those whose lives are in crisis. They are aware of the fullness of their offering and the changes it can bring in peoples lives.  Such a practice fills the hearts with such abundance that they embrace the opportunity to be responsive.

Yet as we consider the poor it is important that we look closer than those outside the walls of our neighborhood for they may be as close to us as our own families.  The poor are as close to us as we are to ourselves. We are to pay attention to our own interior life, to our families, and those we love.  We should request prayers or intervention when the suffering becomes too great.  

Whenever there is an activity at the parish, special provision should be made for the poor among us and we should welcome and invite them to join us at table whenever there is an opportunity. Special consideration should be made for them as well as for the aging and young. 

It is also very common for parishes to provide food pantries and emergency funds to those in need or crisis.  This is a demanding ministry: the shopping for low prices; the stocking of the pantry; the preparations of the bags; the greeting and giving out of the food; to record the names of those who come for help; to offer food from your own shopping when possible.  Yet once again, we must recognize that those who come to receive physical food participate in our own Eucharistic offering. 

The parish should be receiving frequently gifts of used clothing to administer to the poor.  It should be a regular habit on the part of the faithful to give what they no longer need or desire to the parish so that they may be given to ever has need.  Especially in the winter the giving of coats, sweaters, gloves, and wool caps are always accepted.

Our lives are intertwined with all of humanity.  What happens in our parish, our village, or the world, are in the preview of our mission.  We should always be ready, through prayer and worship, to respond when we are requested.  In the Old Testament we are reminded of our vocation:

"If there is a poor man among your brothers in any of the towns of the land that the Lord your God is giving you, do not be hardhearted or tightfisted toward your poor brother. Rather be openhanded and freely lend to him whatever he needs." 

Deuteronomy 15:7-8

51.                 The Community Responds

Benedict, in chapter XXXI of the Rule raises the question:  What Kind of Man the Cellarer of the Monastery Should be?  It is a direct administration question as the Abbot is required to find a faithful brother who will oversee the affairs of the monastery, all the practical issues that face the daily routine.  It is a massive responsibility but if needed the Cellarer may call upon his  brothers to assist him.

Within the parish, this responsibility is shared by many people.  It is the expression of their ministry:  those who intentionally care for the sick; the children; the poor; those who oversee the parish and the property; those who care for guests; provide fellowship; and stewards of the financial resources. 

Those called or appointed to such ministries should be of sound judgment, mature, sober, not self-important, not turbulent, not harshly spoken, not an off-putter, not wasteful, but God-loving.  They must be willing to work closely with the rector and should never sadden members of the congregation.  If the congregation is rather large, helpers may be appointed to help, so that with their aid the burden will be lightened. 

52.            Welcoming and Departing 

   

Benedict has dealt with these issues and we have already covered much of intent.  This section speaks directly to the present situation within the parish of those being drawn into its life and those (for whatever reason) departing.

When a member of the congregation, or a family moves away from the parish, for any reason, they are to request a Letter of Transfer, which places them under the pastoral care of the rector and parish to which they desire to join.  

There are some who resist requesting a letter because of their history within the parish or because of the loved ones they are leaving behind.  As much as this is understandable it is necessary to realize that this Letter does not separate them from their memories but gives them entry into the shared worship, ministry, and mission of their new faith community. 

When a family arrives in their new setting the rector meets with them welcoming them to the neighborhood and parish.  This welcoming is also shared by the greeters who have already called the new family welcoming them to the parish.   For those who are new this is a wonderful time to begin discovering more about the faith community you are entering and if so desired asking about what ministries or mission need extra support, or if there is away for you to become involved.  However, there is nothing wrong with not hurrying to become active on some committee, for it remains of utmost importance that you allow worship to sustain and empower you before you commit yourself to a new responsibility.

Finally, it is very important for the faithful to inform the rector that a family or individual has departed the parish because of a conflict or not being pastorally cared for so that, if possible, they may return to the parish.  When people leave for a time, it is difficult for the rector to know without assistance, if that person has departed on a trip, is suffering illness or depression, or has a personal issue with a member of the community or clergy.

53.   On the good zeal of the faithful

The final chapter of the Rule, LXIII,  reminds us of the solemn and joyous life that we have been called into through our baptism:  “As members of the family of God we must have great patience for one another’s weaknesses, whether physical or moral.  We should strive together to practice obedience to the Gospel.  It is best if we do not pursue alone what we think is advantageous for ourselves, but what seems best for another.  Already, those within the marital state, or who deeply love another already practice this. We should love the Lord our God and our neighbor as ourselves. And we should prefer nothing whatever to Christ.”

Our parishes continue to talk about community.  They sometimes ask a strange question: Are we a community yet? My guess is that we really don’t know what we are talking about.  We assume that a community is simply a gathering of people who either enjoy being with one another; or a gathering that is focused around one or two activities, perhaps worship or children or both!  We continue to talk about our parish’s as families and we need to realize that a family is a natural unit that is not fully open to those who want to belong.  Also, a family quarrel may disrupt the very core of the family.  Divorce is possible, not only for the husband and wife, but for anyone who doesn’t fit the mold are doesn’t live up to expectations.  There is very little patience for diversity.  A community is filled with diversity, and to be a community means that we always must welcome the stranger and realize that their strangeness will actually strengthen us as the Body of Christ in a particular location.  Yet being a community called into existence by Christ calls for a different way of living that draws us deeper into prayer and outwardly toward a wounded world.  Some of us, before we do anything have to make the decision regarding which world you wish to live in.  Benedict gave the monastic community a way of living in community.   As for as I know, nothing has really been those of us who live within parishes.  I hope that this reflection has taken you on a journey both inwardly and outward as you strive to be faith to our Father who has called us into his own delighting. 

Pray for me.

.

Resources

Bede

British Express Website, English History:  The Act of Supremacy and the Dissolution of the Monasteries:

www.britainexpress.com/History/tudor/act-of-supremacy.htm

www.britainexpress.com/History/Dissolution_of_the_Monasteries.htm

Gregory

A Monastic Breviary, West Park:  Holy Cross Publications, 1976

Book of Common Prayer, New York, The Church Hymnal Corporation, 1979

Carl Von Clausewitz, On War, New Jersey, Princeton University Press, 1976

Erik H. Erikson, Identity: Youth and Crisis, New York: W.W. Norton & Company, 1968

Charles M. Olsen, Transforming Church Boards into Communities of spiritual leaders, Washington, Alban Institute, 2001   Olsen’s book provided great insight into the vestry as spiritual leaders. He also presents a list similar to Benedict’s in Chapter 1 on the Types of People in Community.  He mentions only three:  The Symbolizers, who bear in their being the character and ethos of the church; The Organizers, who plan and lead the ministries of the church. They are difficult to replace. and the Socializers who attend and support the activities of the church.  They are easy to replace.  Page 58.  James Ogden, Ogden2k.Net, presents us with the following types: Dead, Bound, Free, Complete; Pat Morley, Man in a Mirror, blog, gives us:  The young and weak in discipleship, those who labor under some particular corruption – trouble to others or a burden to themselves, Declining – unable to find happiness, The Strong – care for those who are sick.   A prayer from Irenaeus of Lyon draws the types together:  Father, give perfection to beginners, understanding to the little ones, and help those who are running their course. Give sorrow to the negligent, fervor to the lukewarm, and a good consummation to the perfect (Website unknown, Prayers from Various Websites)    All these types are dynamic and encourage growth in the spiritual life except for Pat Morley’s list which presents a spiritual determinism, a lack of insight regarding sanctification, and a kind of caste system that damns and saves depending on luck.  There is no faith reflected among these four types. 

Contemporary Office Book: The Daily Office, Rite II, New York:  The Church Hymnal Corporation, 1995

Daniel B. Stevick, Canon Law A Handbook, New York, The Seabury Press, 1965.   Stevick discusses the history of the word “canon” beginning on page 5.

Pamela Cooper-White, Ph.D. “Some Thoughts Toward Canon Revision:  Canons of Gift and Dance” prepared for the Task Force on Disciplinary Polices and Procedures in the Episcopal Church, for the 2006 General Convention. In Dr. Cooper-White’s article she quotes from Marion J. Hatchett, Commentary on the American Prayer Book, 1980.  Professor Hatchett presents an interesting discussion on the meaning of anamnesis within the context of the Holy Eucharist and the importance of “remembering” in our everyday life on page 306.  John Macquarrie in his little book The Faith of the People of God, New York: Charles Scribner's Sons, 1972, discusses anamnesis as being the memory that makes us whole: Once we suffer a stroke parts of our body will forget how to function; Cancer cells have forgotten how to produce; and those who suffer from amnesia forget who they are.   Thus remembering, anamnesis, is more than celebrating a national holiday or even a birthday; for it has life-giving power that restores us to ourselves.

P.T. Forsyth, The Principle of Authority in Relation to Certainty, Sanctity, and Society, New York:  Hodder and Stoughton,  nd

The Prayer Book Office, New York: Seabury Press, 1988.

The Blue Book:  Report to the 75th General Convention, June 13-21, 2006  See the Report on Constitution and Canons, page 91 and following;  as well as the work on the Title IV revisions in the Task Force on Disciplinary Policies and Procedures, beginning on page 408.  Also, the Standing Committee on Liturgy and Music has provided Liturgies for Transitions in the Lives of God’s People, found in the Blue Book beginning on page 140.

The Rule of Saint Benedict, translated by Abbot Parry OSB with introduction and commentary by Esther de Waal, Herefordshire, Gracewing, 2000.  This work was my basic source.

Books on Benedictine Spirituality

Benedictine Daily Prayer, A Short Breviary, Collageville, The Liturgical Press, 2005

Danny E. Morris and Charles M Olsen, Discerning God’s Will Together, Nassville, Upper Room Books, 1997

Esther de Waal, Seeking God: The Way of St. Benedict, Collegeville, The Liturgical Press, 1984

Esther de Waal,  A Life-Giving Way: A Commentary on the Rule of St. Benedict, Collegeville, The Liturgical Press, 1995

Esther de Wall, The Way of Simplicity: The Cistercian Tradition, Maryknoll, Orbus Books, 1998

Gerald C. May, Will and Spirit, San Francisco, 1987

John J. Higgins, SJ, Merton’s Theology of Prayer, Spencer, Cistercian Studies, 1971

Kathleen Norris, Amazing Grace: A Vocabulary of Faith, New York, Riverhead, 1996.

Kathleen Norris, The Cloister Walk, New York: Riverhead Books, 1996 

M. Basil Pennington, Lectio Divina: Renewing the Ancient Practice of Praying the Scriptures, New York, Crossroad Book, 1998

Patrick Barry, Richard Yeo, Kathleen Norris, et al, Wisdom from the Monastery: The Rule of St. Benedict for Everyday Life, 2004 

Thomas Merton, Thoughts in Solitude, New York, Dell Publishing, 1958

www.stpaulsparish.org

at  www.ordersaintanthony.org

With love and affection this little book is presented to the whole church.  It is an invitation, a meditative reflection on the Rule of Saint Benedict, to guide us in our time to experience more deeply the meaning of ‘community’ within the Body of Christ.  It is hoped that you will wander through this little text, instead of reading it all at one, and on occasion returning to reflect again and again allowing these words to rise within your soul like leaven. 

The People of the Lie is Scott Peck’s most profound book.

a voice that has been sobered by additional encounters with radical evil and a salutary discovery of limits.  Evil people may even be impervious to change. 

People of the Lie seldom seek healing.  They are characterized by a pathological refusal to tolerate a sense of their own sinfulness.  They cannot and will not suffer the pain of self-reproach. They hate the light. 

44.                           Our Primary Mission

As a faith community, what is our primary mission?  This is what Jesus says to us:

All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.

Matthew 28:18-20

Going

Making

Teaching

Observing