Seeing the Rule of St. Benedict through the eyes of St. Paullistened to the scribes, the Pharisees,the tax collectors, the lepers and anyone else who sought Him out.

Thus for St. Paul, the saving action of Jesus is rooted in humility and obedience. Paul is firmly convincedthat this ought to be the foundationfor all Christian spirituality. To sharein the life and ministry of Jesus is tolive a life rooted in the virtues ofhumility and obedience.

It is not by accident that two very significant chapters of the Rule of St.Benedict deal with obedience (Chapter 5) and humility (Chapter 7).At first glance, both of these chapters seem rather removed fromthe understanding of St. Paul, asexpressed in Phil 2:5-11. But one hasto always keep in mind that the Ruleof St. Benedict sees the greatest obstacleto spiritual growth to be “self-will.”

Here God’s saving action is accomplished in Jesus, who thoughHe was truly God did not savehumanity through forceful power,domination or military strength.Instead, He fully embraced the human condition to the ultimatepoint of dying on the cross.

While on the surface this looks liketotal defeat and humiliation, thehymn tells us that it is victory andexaltation. Unlike Adam and Eve, whograsped at equality with God and lost,Jesus, who was from the beginningGod, did not grasp at anything, butemptied himself in total self-giving for the salvation of all.

According to St. Paul, this savingaction of Jesus rested on the two foundation stones of humility andobedience: “he humbled himself andbecame obedient to the point of death– even death on a cross” (Phil 2:8).For St. Paul, humility is the virtue ofauthenticity. To be humble is to begrounded in what is real, authenticand honest.

Obedience for St. Paul does not meansimply agreeing to do whatever a person in authority mandates.Obedience refers, first and foremost,to radical listening. It is a kind of listening that is open to everyone andeverything without immediate judgment. It is rooted in the kind oflistening Jesus exemplified as He

SPRING 2012

VOLUME 18:2NEWSLETTER FOR BENEDICTINE OBLATES OF SAINT MEINRAD

Those who are familiar with the history and interpretation of the Ruleof St. Benedict know that one of theprinciples used to understand this little document claims that the authorintended his rule to be nothing morethan the extension of sacred Scripture.An example of this principle can befound by looking at a very importantpassage of St. Paul’s letter to thePhilippians.

The passage is Phil 2:5-11, which issometimes referred to simply as the“Philippians hymn.” In this hymn, St. Paul sets forth, in very dramaticfashion, an outline of the saving workof Jesus. The hymn is parabolic in thatit reverses the dynamic that most people would expect to take place.

�“First of all, every time

you begin a good work,

you must pray to Him

most earnestly to bring

it to perfection.”

Rule of St. BenedictPrologue, 4

�

FROM THE RULE:

Continued on p. 2

“For St. Benedict, as for St. Paul,

humility is authenticity. The humble person isone who is authentic,

honest and rooted in the real self.”

Fr. Eugene Hensell, OSB

2

Benedictine Oblate is published four timesa year by Saint Meinrad Archabbey.

Editor: Mary Jeanne Schumacher

Designer: Tammy SchuetterOblate Directors: Fr. Meinrad

Brune, OSB

Fr. Joseph Cox, OSB

Send changes of address and commentsto The Editor, Development Office,Saint Meinrad Archabbey, 200 Hill Dr.,St. Meinrad, IN 47577, (812) 357-6817, fax (812) 357-6325 oremail oblates@saintmeinrad.orgwww.saintmeinrad.org © 2012, Saint Meinrad Archabbey

“First of all, every time you begin a good work, you must pray toHim most earnestly to bring it to perfection.”

Rule of St. Benedict, Prologue, 4

St. Benedict, writing in the Prologue to the Rule, refers to the monk’s obligation for doing good work. As oblates, we are asked to pray whendoing even the most menial tasks, such as washing the dishes, doing thelaundry, preparing a meal, vacuuming the rugs or taking the children to a party.

Each may be considered a good work, especially in a familial sense. Making the sign of the cross and saying a blessing in a public restaurant is demonstrating our faith, and it, too, can be said to be a good work. Thereare myriad opportunities to pray before undertaking a good work. Weshould do this without hesitation and with free will, for in doing goodworks we grow ever closer to God.

A POINT TO PONDER FROM THE RULE

This loaded phrase attempts to capture the reality that the uncontrolled ego plays in the lives ofmost men and women. This is thegrasping that Adam and Eve passed onto the human community. It is anoriginal distortion that allows humansto believe that they can be God. TheRule of St. Benedict is basically a set oftools to confront this original distortion of self-will.

Obedience for St. Benedict is aboutlistening. Chapter 5 might seemoppressive and highly manipulativeuntil one gets below the surface andrealizes that what the author is reallystressing is our need, ultimately, to listen to God in and through themany ways God speaks to us. We needto do this radical listening in orderthat we might return to God the loveGod has so graciously bestowed on usby loving us first.

Chapter 7 is a rather unwieldy presentation of the process of humilitystructured around the symbol of a ladder with 12 steps. Once again, weare challenged to get below the surfaceto realize that these 12 steps, which

today might seem strange and negativeto us, have as their goal to assist menand women to strip off the layers ofphoniness that have accumulated overthe years through the aid of self-will.

Confronting our phoniness is not aneasy task. Yet it is only when we arewilling to undertake such a journeythat we will discover that much ofwhat we have spent years searchingfor, we already had. We did not realizethat because it was hidden under somany layers of phoniness, the false self.

For St. Benedict, as for St. Paul,humility is authenticity. The humbleperson is one who is authentic, honestand rooted in the real self. This is anever-ending process. It is at the veryheart of the Christian journey. Weknow this journey never ends in thislife, but it does result in what we callspiritual growth. We grow deeper anddeeper into the mystery of God. Thisspiritual growth is at the heart of whatSt. Paul proclaims in his letters andwhat St. Benedict teaches in his Rule.

Fr. Eugene Hensell, OSBMonk of Saint Meinrad Archabbey

Reflection Questions

What did St. Benedict intend his Ruleto be?

How does the author explain “seeing theRule of St. Benedict through the eyes ofSt. Paul”?

Why is the saving action of Jesus rootedin humility and obedience?

In the Rule of St. Benedict, what is thegreatest obstacle to spiritual growth?

How does St. Benedict in the Rulechallenge us to get below the surface ofhumility and obedience? ◆

Continued from p. 1

How you can help:•Pray for vocations

•Remember Saint Meinrad in your will

•Request information about life income gifts

For more information, contactBarbara BalkaDirector of Planned GivingSaint Meinrad Archabbey and Seminary and School of Theologydevelopment@saintmeinrad.edu800-682-0988www.saintmeinrad.edu

3

Oblate Council hears about new projects

The Oblate Council met with Fr.Meinrad Brune, OSB, for its fallmeeting on October 15, 2011.Attending were Janis Dopp, DennisSkelton, Mike Reffett, Gail Chambersand Al Kovacs. Chris Topa joined themeeting via telephone.

Fr. Meinrad presented an update ofthe oblate community statistics. Thereare approximately 971 active oblatesand 169 oblate novices of SaintMeinrad Archabbey. Oblates areencouraged to renew their oblationeach year and return their Bona Operaforms. In addition to providing spiritual help to oblates, these help theOblate Office keep track of the community.

Fr. Meinrad and the Council continueto work on plans to have councilmembers and selected oblates speak atoblate chapter meetings. Presentationsoffered by oblates will not replace orreduce visits by Archabbey monks, butwill help the community share giftsand talents.

Mike Reffett presented the FinanceCommittee report. Despite a weaknational economy, the oblate community’s finances remain healthy,thanks in large part to the generosityof its members and other individualdonors. Reffett and Fr. Meinrad alsoreported on the status of upcomingpublications. The Benedictine OblateCompanion, 2nd edition, will be printed soon, and progress continueson a new oblate history book.

The Council took some time toreview comments made by those whoattended the biennial meeting of theNorth American Association ofBenedictine Oblate Directors, whichwas held at Saint Meinrad ArchabbeyJuly 1-6, 2011. Overall, the commentswere very positive. Many lavishedpraise on the Benedictine hospitality

offered by the community. The nextmajor gathering of oblates will be the2013 World Congress of Oblates inRome. Saint Meinrad will send representatives.

As part of a project to enhance theArchabbey’s web presence, Fr. Meinradand the Oblate Council were invitedto provide updates for the oblate community pages of the monasterywebsite. Following a brief discussion, a small committee was formed toassist Fr. Meinrad with this task. Lookfor improvements in the near future.

The next meeting of the OblateCouncil is April 21.

Albert Kovacs, oblateIndianapolis, IN

Oblate gives presentation onArchabbey Church floor’s symbolism

Oblate Maureen Grant gave a presentation for the November 12,2011, meeting of the IndianapolisChapter of Benedictine Oblates. Hertopic was “A Description of the SaintMeinrad Archabbey Church Pavement– the Beautiful Marble Floor and itsSymbolism.”

Grant, a high school mathematicsteacher and a student in the SaintMeinrad Seminary and School ofTheology Lay Degree Program, hasbeen fascinated with the mathematicsand theological symbolism of the

OBLATE NEWS church pavement since she firstwalked into the Archabbey Church inFebruary 2001.

In 2006, she received a Lilly TeacherCreativity Fellowship, which allowedher to meet Ben Nicholson, the architect who designed the floor aspart of the renovation of the ArchabbeyChurch in the 1990s. The fellowshipalso gave her the opportunity to travelto Rome to study Cosmatesquemosaics, the 12th- and 13th-centurymarble tilings that inspiredNicholson’s design.

During the talk, Grant shared information about the theologicalsymbolism of some of the prominentdesign elements of Cosmatesquemosaics and of the Saint MeinradArchabbey pavement. Of particularinterest are two designs that are shared by the 12th-century and the20th-century designs: the triangle-within-triangle patterns and the circular interlace design that extendsthrough the nave of the church.

The triangle-within-triangle patterns,called “Sierpinski triangles,” are symbolic of the dichotomy betweenorder and chaos. The circular interlacepattern, called a “guilloche,” was usedin Cosmatesque design to set the stagefor liturgical procession. In the SaintMeinrad pavement, it is symbolic ofthe ebb and flow of liturgy and of theworshippers who gather in the churchin prayer and then return to the worldoutside.

At the end of her talk, she displayed acopy of a painting of the ArchabbeyChurch floor, which she completed asa project for Fr. Denis Robinson’sTrinity course in the spring of 2010.The painting features an Easter hymnwritten by Fr. Harry Hagan, OSB,which embodies the geometry and thesymbolism of the pavement.

see Oblate News, p. 4

4

Fr. Brendan speaks at New York Day of Recollection

Oblates praying for each other everychance they get is one way to love andsupport God’s call in our lives.Another way is the opportunity toengage in lectio divina with a passageof Scripture or sacred reading that isinspiring to someone else.

For a further taste of the Day ofRecollection held on November 27,2011, for the New York Oblates,prayerfully read some of these referencesfrom the conferences and homilygiven by Fr. Brendan Moss, OSB:

Year B Readings for Advent IRule of St. Benedict, Chapter 58Rule of St. Benedict Prologue, verses4, 8, 21, 37, 41, 49John 15:11-17

I always expect to encounter somethingnew at an oblate retreat. Joys and challenges, great and small, are alwaysshared during these times. However,one of the greatest events that usuallytakes place during these times is aninvestiture of an oblate novice or theprofession of a new oblate. This daysaw the birth of a new oblate, PatrickAugustine Hanly.

Meeting new people or hearing newinformation is not the only experienceof “newness” gained from the retreat.Another type, which Benedictine spirituality relishes, is a freshencounter with what I’ve seen or read before. Fr. Brendan offered two conferences on how an oblate’s everyday life can be re-energized andrenewed by re-reading the Prologue ofSt. Benedict’s Rule.

To acknowledge and embrace the reality of God’s loving relationshipwith me, I need to concretely dosomething intentional. I need to bepresent to God by praying, rootingmyself in and imitating the life of

Jesus Christ, opening fully to God’sgrace and allowing that grace to overflow in my heart continuously.

Then, I need to demonstrate that Ivalue this relationship with God byacting in the world. Bringing thefruits of my encounter with God, Ishare those same fruits with others.This is because I am called to imitateGod. Love as personal and sharedfoundation is the true source of bothdivine and human fulfillment.

Fr. Brendan said each of us muststruggle to find the way to live out thisdivine Christian life while honoringwhatever vows, responsibilities, charismsand “holy thorns” (2 Corinthians12:1-10) God has given us.

St. Benedict wrote down a rule reflecting a lifetime of experience andvision. He wrote like someone writing“clearly upon tablets, so that one canread it readily...” (Habakkuk 2:2). Hisrule is a pilgrim journey of living outhis love of God, neighbor and, yes,even his enemy.

St. Benedict challenges us to remain apatient student of the “school of theLord’s service.” Let us pray for eachother that we don’t abandon thismeaningful and timeless journey, butpersevere to the end.

Tracy Andres, oblateBronx, NY

Oblates enjoy Christmas gathering

The Lancaster, PA, Oblate Chaptermet at Sharon and Oliver Ogden’shome for its annual Christmas potluckon December 17, 2011. As always,good food was plentiful. Due to illnessand prior engagements, the group wassmaller than usual. Members enjoyedreminiscing about childhoodChristmases. The next meeting, inJanuary, will continue Br. John MarkFalkenhain’s conference on monasticpractices.

Sharon Ogden, oblateSilver Spring, PA

Fr. Meinrad recovers from surgery

Fr. Meinrad Brune, OSB, SaintMeinrad’s director of BenedictineOblates, was diagnosed with a ruptured disc that was pinching anerve that affects the left leg. He wasin much pain. Surgery was scheduledat Deaconess Hospital in Evansville,IN, on December 21, 2011. Thesurgery went well.

On January 31, Fr. Meinrad saw thesurgeon, who told Fr. Meinrad that hewas impatient with the healing of theincision and some of the pain in theleg and was expecting healing to govery quickly. He told Fr. Meinrad togive the healing process time to work.

He also gave permission for Fr.Meinrad to drive to two chapter meetings in February and one inMarch. He wants Fr. Meinrad to startdaily walks, starting gradually andbuilding up to longer distances.

Fr. Meinrad says he is very grateful toall the oblates who offered prayers andsent get-well cards. These prayers,good wishes and thoughtfulness weredeeply appreciated.

68 years as an oblate

On January 1, oblate John Campbellof Cincinnati, OH, celebrated his68th anniversary as an oblate. Hisoblation was received by AbbotIgnatius Esser, OSB, at St. Meinrad,IN, on January 1, 1944. He remainsactive in the Cincinnati Area OblateChapter. On February 18, he celebrated his 87th birthday. Two bestwishes go out to John, for his anniversary and his birthday.

Ohio oblates celebrate Epiphany

The Lancaster, Zanesville andColumbus (Ohio) oblate chapters celebrated Epiphany on January 5 atMsgr. Robert Noon’s place, The Villa.Present were 38 oblates and Br. AdamEdwards, OSB. Msgr. Noon presidedin the absence of Fr. Meinrad Brune,OSB, who was recuperating from backsurgery.

Oblate News from p. 3

5

The evening began with Mass andthen moved on to the Baptism ofJesus in the Jordan River. Everyonerepeated their baptismal vows.

Recalling the wedding feast at Cana,all married couples renewed their marriage vows. Lastly, the Three Kingswere chosen after the ceremonial cakewas cut and distributed to the groupof prayer partners who prayed duringthe season of Advent.

The Three Kings sang “We ThreeKings” as they arrived in magnificentattire. We were then given blessedchalk with which to bless the doors ofour homes. The evening continuedwith a great feast and warm fellowship.

Rita Merk, chapter coordinatorLancaster, OH

Epiphany party held at Indianapolis

Br. Luke Waugh, OSB, of SaintMeinrad Archabbey, attended theEpiphany celebration in Indianapolison January 14. Fr. John Maungoffered the Mass.

Italy 2012: In the Footsteps of the Saints

(Oblate Sandra Bierly wrote this article for her parish newsletter. She andher husband are going to Italy and willvisit Subiaco, which ties in with hervocation as a Benedictine Oblate. Thiscould be a good example for other parishnewsletters.)

It’s exciting to be a part of the “Italy2012: In the Footsteps of the Saints”pilgrimage. Even though I have beento Italy twice during the last 10 years,this pilgrimage intrigued me because it included a day trip to Subiaco, thecave where St. Benedict lived for threeyears.

The basic facts about St. Benedict’slife and miracles can be found in BookTwo of the Dialogues of St. Gregorythe Great, who reigned as Pope from590 to 604 A.D., a half century afterthe death of Benedict.

Benedict was born in Nursia, Italy,around 480 A.D. to well-to-do parents. He was sent to Rome forhigher education, but he left after ashort time because he was disturbedby the vices of his fellow students andby the self-indulgent behavior of thebig city.

Benedict abandoned his studies andhis inheritance and chose to live in acave in Subiaco, where he becameknown for his holiness and spiritualadvice. In time, a group of his followers banded together and hefounded 12 monasteries, each with 12 monks and an abbot.

About the year 529, Benedict left themonasteries at Subiaco and went toMonte Cassino, located about 80miles south of Rome, where he wrotehis Rule for monks that is still followed today. Benedictine monasteries became centers of prayer,culture and education.

Since my husband and I areBenedictine Oblates of Saint MeinradArchabbey, I wanted to see and standin the cave where St. Benedict got hiscall to begin Benedictine monasticismabout 1,500 years ago. Also, since Ichose Scholastica as my saint’s nameduring the oblation ceremony, and sheis the twin sister of St. Benedict and isknown for her deep prayer life, I alsowanted to stand in her footsteps.

In case you are unfamiliar with theBenedictine Oblates of Saint Meinrad,there are over 1,000 of us who areseeking a spiritual life strongly rootedin God by following the Rule of St.Benedict. Oblation means “offering”and oblates seek to offer themselvesmore fully to Christ and to theChurch by pondering the wisdomfound in the Rule.

We also share a spiritual union andhuman friendship with the SaintMeinrad monastic community, wherewe are bonded in prayer, love andcommitment. By these means, we

discover anew that God calls us toholiness of life and that the Rule andthe Benedictine community can beinstruments of God’s grace in ourvocation to become holy in the world.

Rich and I are especially blessed sincewe are both oblates. We began the discernment process together inOctober of 2009, when we becameoblate novices. During the year of discernment, we came together atnight to study the Rule, pray a rosarytogether and the Liturgy of the Hoursnight prayer. This special time ofprayer has become my favorite part of the day.

Prayer and work (ora et labora) is the motto of Benedictine life. Ineverything we give glory to God. Asoblates, we are called to seek balanceamong prayer, work, communityactivities, creative leisure and readingthat nourishes the spirit. Oblates makepromises of obedience, stability andconversatio morum, or ongoing conversion of life. Rich and I are looking forward to this pilgrimage and know that visiting the cave of St. Benedict will be a special blessingfor both of us.

Sandra Bierly, oblateNew Albany, IN

INVESTITURES & OBLATIONS

November 16, 2011, Investiture—Mr.Lance Schortmann of Louisville, KY.

November 27, 2011, Oblation—Mr.Patrick Augustine Hanly ofMattituck, NY.

December 3, 2011, Investiture—Mrs.Ann Tully of Indianapolis, IN.

December 4, 2011, Investiture—Ms.Maria Russell of Louisville, KY.

December 10, 2011, Investiture—Ms.Elizabeth Hatcher of St. Meinrad, IN,and Rev. Dr. Teresa Stricklen ofLouisville, KY.

Continued on p. 8

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To seek God is oblate’s vocationI became an oblate during my firstyear of college at Saint Meinrad in1993. Over the years, the significanceand meaning behind my oblation hasmatured and has shaped my spirituality.

There is a lot of talk about “spirituality” these days. Often, youwill hear a person say something like,“I’m not very religious but I am a spiritual person.” I’m not really surewhat this means, but I suspect thatsentiments like these have somethingto do with the person communicatinghis or her feelings of good will andthat such a person believes himself orherself to be someone who is kind andfair and who generally tries to “getalong” with others the best they can.

For me, being an oblate is more thanjust a means to becoming a “good person.” It means that my spiritualityis characterized by, and immersed in,the Benedictine way of life and thevalues found in the Rule. In his book,The Holy Longing, Ronald Rolheisercharacterizes spirituality as the energyor desire that supplies a sense of purpose to our life and, at the sametime, keeps us fixed together by givingus an identity uniquely our own.

Applying these ideas to my own experience, my sense of purpose as anoblate is lived out through the threepromises of stability of heart, fidelityto the spirit of the monastic life andobedience to the will of God.Moreover, my identity as a Benedictinefinds its expression in a desire to trulyseek God and “prefer nothing whatever to Christ” (Rule of St.Benedict, 72:11).

Stability of HeartThe oblate promise to be stable ofheart is modeled after the uniquelyBenedictine vow of stability of place,in which the monastic identifies a particular geographic place as his

home for life – accepting that lifewithin a particular community of persons where it is believed that God’spresence will be distinctly revealed inthese circumstances.

Although there are similaritiesbetween the monastic vow and theoblate promise, the difference is in themode of a Benedictine life expressedoutside the enclosure of a monastery.

The phrase “stability of heart” bringsto mind common, everyday expressions such as “his heart was notreally in his work” or “the footballteam plays with a lot of heart.” We allunderstand in these expressions thatthe word heart has a figurative meaning. Likewise, my oblate promiseto have a stable heart is a metaphorfor cultivating a certain attitude.

By committing myself to stability ofheart, I am promising to live out myChristian life by being rooted in thewisdom found in the Rule of St.Benedict. Therefore, I interpret “stability of heart” as a way of anchoring my energies and sense ofpurpose within a spirituality thatembraces the major Benedictinethemes of humility, simplicity, silence and hospitality.

These values become the attitudes that influence my way of thinking andprovide the basis for what I choose asimportant in my life. In so far as myspiritual journey goes, whenever I startto stray onto a different path, thepromise of stability of heart is there to hold me accountable and bring meback to my commitments.

Along with providing an anchor to myspirituality, the promise of stability ofheart also relates to my affiliation withSaint Meinrad Archabbey. My promiseof stability reminds me that I have acommitment to the values and specificworks, ministries and apostolates of

the Archabbey. The stability of myheart is demonstrated by having anunwavering affection for theArchabbey and by faithfully prayingfor its continued success in its works,a growth in monastic vocations andeconomic prosperity.

Fidelity to the Spirit of theMonastic LifeThe book of James tells us that “faithwithout works is dead” (James 2:20).For me, the promise of fidelity to thespirit of monastic life means living outmy promise of stability of heart in apractical way.

By this promise, I commit to theprocess of continual conversion andreform of my life through faithfullypraying the Liturgy of the Hours, frequently reading from the Rule of St.Benedict and practicing lectio divina in so far as my circumstancesallow. I remind myself of this promiseat the conclusion of the morning orevening Office by praying: “May theLord bless us, protect us from all eviland keep us faithful to the spirit of ouroblate promises.”

Being an oblate allows me to be amonastic and not leave my day job (to borrow a title from BenetTvedten). However, my monastic wayof life is lived in view of the duties ofmy particular state in life. When I firstbecame an oblate, I would often feelguilty when I could not pray theLiturgy of the Hours or find time to engage in lectio.

Over the years, I have discovered thatis “okay.” The promise is kept bybeing faithful to the “spirit” of monastic life. Although I am aBenedictine, I am not a monk. I amexpected to do only what I can, notwhat I cannot. However, the promiseof fidelity means making a consciousand concerted effort to create rhythmsand patterns in my life in which I canfind quiet time to be with the Godwhom I seek.

7

Fr. Joseph Cox, OSB, associate director of Benedictine Oblates, witnessed oblate Henry LeeCooper as he signed his oblation chart.

Fr. Meinrad Brune, OSB, prayed over oblates Margit Sanders (25th anniversary as an oblate) and Dr. Theodore Waflart (50th anniversary asan oblate).

Obedience to the Will of GodThe monks of Saint Meinrad make avow of obedience to the archabbotand to any other lawful superiorsplaced over them. As oblates, we makea promise of obedience to the will ofGod that also implies a certain respectfor the archabbot of the monasteryand his representatives: the oblatedirector and his associate directors.

The goal of the Benedictine way oflife is a heart that truly seeks God.And through the Incarnation, God has taken on flesh and dwelt amongus (John 1:14). Always practical,Benedictine spirituality is grounded inthe everyday world around us. For me,the promise of obedience to the will of God is kept by listening to thosearound me – my primary relationshipsof family and friends as well as thoseto whom I am accountable.

Benedictine obedience is characterizedby an openness and spontaneity. AsBenedict himself points out, there isno place for murmuring or grumbling(RB 34). I try to live my obedience bybeing alert to what God might be saying to me in the context of mydaily activities.

Sometimes I hear His voice in a song playing on the radio or in a conversation with a colleague or goodfriend. Whatever the case, I havepromised to “be on the lookout,” ifyou will, for those particular momentsof grace. Sometimes the things thatGod has to say to us are not alwayspleasant; however, the Benedictineheart responds with an acceptinghumility and a simple “yes.”

Dr. Jack Tuinier, oblateSanta Claus, IN

Reflection Questions

In what ways do I live out my promiseof “fidelity to the spirit of monastic life?”

How does my promise of “stability ofheart” show itself in my daily life?

How does “obedience to the will of God”affect my relationships with others? ◆

CHECK THE WEBSITEPast issues of the Benedictine Oblatenewsletter are available at www.saintmeinrad.edu. ◆

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December 10, 2011, Oblation—Mrs.Helen Marie Joseph Burris ofLoogootee, IN; Mr. Henry LeeFrancis of Assisi Cooper of Evansville,IN; Mrs. Sally Francesca Gravatte ofFerdinand, IN; Mr. Timothy JeremiahMattingly of Henderson, KY; Mrs.Racine Mary O’Connell of Jasper, IN;Mrs. Catherine Teresa BenedictaRussell of Patoka, IN; and Ms. KellyHildegard Sollinger of Marysville,OH.

January 5, 2012, Investiture—Mr.David Archer of Bloomington, IN.

January 7, 2012, Oblation—Mr.Richard Anselm Cooper of Corydon,IN.

January 14, 2012, Oblation—Mr.David Edward Sears of Indianapolis,IN.

January 14, 2012, Investiture—Mrs.Mary Ann Shanley of Indianapolis,IN.

January 27, 2012, Investiture—Dr.Elizabeth Wourms of Beavercreek,OH.

January 28, 2012, Oblation—Mr.Lawrence John Paul Barnes ofMuncie, IN.

February 11, 2012, Oblation—Mr.David Martin of Tours Jenkins andMrs. Karen Bernadette Jenkins ofBoonville, IN, and Mr. MatthewFrancis of Assisi Sprauer ofCenterville, OH.

February 11, 2012, Investiture—Dr.Mary Compton and Mr. PhilipHirtzel, both of Tipton, IN; and Ms.Sharon Hilmes of Indianapolis, IN. ◆

DEATHS

Ms. Elizabeth “Bessie” Ganse ofColumbia, PA, died November 23,2011.

Rev. Dr. Gale Colvin of Zanesville,OH, died November 25, 2011.

Mrs. Betty Axsom of Evansville, IN,died January 11, 2012.

Mrs. Francis “Erin” Diehl ofLoveland, OH, died January 25, 2012.

Ms. Cynthia Wilson of Brooklyn,NY, died February 1, 2012. ◆

UPCOMING EVENTS

May 19, 2012—For the Ohio Day ofRecollection in Columbus, OH, Fr. Noël Mueller, OSB, will presentconferences on the theme of“Expressing Compassion: Living theRule Compassionately.”

June 11-14, 2012—Oblate StudyDays will have the theme of sacraments (church). One of theduties of an oblate is to stay close tothe sacraments. (Protestant oblatesshould remain close to their faith tradition.) Fr. Prior Kurt Stasiak,OSB, will present “The Sacraments:Means of Grace, Ways of Life.”

July 11, 2012—The day of recollec-tion at Saint Meinrad for oblates willfeature conferences by Br. ZacheryWilberding, OSB, on lectio divina:“Praying the Word of God.”

August 31-September 3, 2012—TheNew York oblates will celebrate theirannual Labor Day weekend retreatwith Fr. Subprior Guerric DeBona,OSB. The theme will be “Grace onFire: How to Understand Reading andthe Word of God.”

September 8, 2012—The Lancaster,PA, Day of Recollection in the Amishcountry will feature Fr. Joseph Cox,OSB. His presentations will be on“Keeping God in Our Everyday Lifethrough Lectio Divina.”

October 13-20, 2012—A Californiamissions pilgrimage will be hosted byBr. Maurus Zoeller, OSB. For details,call Br. Maurus at (812) 357-6674 oremail mzoeller@saintmeinrad.edu.This pilgrimage has been organized bySaint Meinrad oblates.

November 25, 2012—The Day ofRecollection for New York oblates willhave Br. Zachery Wilberding, OSB, asthe presenter on the theme of lectiodivina titled, “Praying the Word ofGod.”

December 7-9, 2012—The AdventRetreat at Saint Meinrad is scheduledto have Fr. Eugene Hensell, OSB, asthe presenter of “Lectionary Divina:Listening to the Scriptures with theEar of Your Heart.” ◆

VOLUNTEERS APPRECIATED

Recent volunteers in the Oblate Officewere Novice Anushka Fonseka, OSB,John Lehner, Pat Reckelhoff, Mike andMichele Reffett, Tom and Joan Rillo,Novice Matthew Scheeser and DennisSkelton. ◆

Continued from p. 5

Newly invested oblate novices, from left, Rev. Dr. Teresa Stricklen and Elizabeth Hatcher listen to some instruction by Fr. Meinrad Brune, OSB, oblate director.

9

Faithful Witnesses Br. Silas Henderson, OSBMonk of Saint Meinrad Archabbey

Blessed George Gervase

Feast: April 11

George Gervase was born in Sussex,England, in 1569. After serving as asoldier in Flanders and with theSpanish army, he entered the EnglishCollege at Douai, France, to study forthe priesthood. Ordained a secularpriest at Cambrai in 1603, he was sentto serve as a missionary to England’spersecuted Catholic communities thefollowing year.

Banished from England after two yearsof ministry, he made a pilgrimage toRome, where he decided to join a religious order. George entered thenewly established Benedictine prioryof St. Gregory at Douai and, followinghis novitiate, he returned to England.

He was arrested after only two monthsof ministry and imprisoned in theGatehouse at Westminster and tried atthe “Old Bailey.” Blessed Georgefreely admitted he was a priest, forwhich he was condemned to death. Itis likely that he solemnly professed thevows of obedience, stability, and conversatio shortly before beinghanged, drawn, and quartered atTyburn on April 11, 1608. BlessedGeorge Gervase was beatified in 1929.

Our stabilitas, that uniquely Benedictinevow of “place,” is not necessarily aboutgeography or buildings. To becommitted to stability means to commit oneself to both a communityand a way of life. However, as DomDavid Knowles observed in TheBenedictines, “exceptional circumstances,in the past or present, have caused thehighest authorities of the Church tocall upon such priests as existed anywhere to aid in spreading or maintaining religion in certain districts.”

This was the work to which BlessedGeorge Gervase, monk-missionary inReformation-era England, was called.And it is in this mission that we discover another facet of our commitment to stability – working toprovide for future generations.

Whether our stability manifests itselfin buildings of brick and mortar, infidelity to the monastic tradition or, asin the case of Blessed George, workingfor the survival of the faith itself, ourultimate end must be the greater gloryof God and service to the Church.Stability is not about finding comfortand convenience for contemplation.We create communities and build upthe Church because we believe thatwhat we do here and now impacts andshapes the faith and freedom of thosewho will come after us.

Oblate Jack Mitenbuler was chosen as one ofthe kings at the Epiphany party held by theIndianapolis Chapter.

Reflection Questions

How do I manifest my commitment tostability in my day-to-day life?

How have I been nurtured and sustained by the faith of those who camebefore me?

How do I understand my faith as affecting the future? What legacy am Ileaving for future generations? ◆

During the New York Labor Day Weekend Retreat, September 2-5, 2011, the oblates and theretreat master, Br. John Mark Falkenhain, OSB, celebrated the 50th anniversary of priesthood of Fr. Meinrad Brune, OSB.

Oblate Irene Kovacs holds her daughter,Madeline, who was chosen as one of thekings of the Indianapolis Chapter for theEpiphany celebration.

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OBLATES: IN THEIR OWN WORDS

“Probably one of the best side

effects of being an oblate is

I have become more patient,

more trusting in God, knowing

that whatever happens,

happens for a reason.

Sometimes I just have to wait

and find out what that

reason is. I am happier and

I do not worry about things

that may not happen.”Oblate Catherine TestaMassapequa, NY

Selected commentaries on the Rule of St. BenedictEditor’s Note: This is the second in aseries of commentaries on the Rule ofSt. Benedict. Below are commentarieson the Prologue from Hubert VanZeller, OSB, and Adalbert De Vogue,OSB. The Prologue is an invitation forprospective monks, nuns and oblatesto become members of a Benedictinemonastic community.

Van Zeller, Hubert, OSB. The HolyRule: Notes on St. Benedict’sLegislation for Monks. New York, NY:Sheed and Ward, 1958.

In his Prologue, Benedict’s openingparagraph demonstrates three things:his purpose in writing, the public thathe is addressing and, in all probabilityunintentional, his own cast of mind.According to Van Zeller, the Prologueis aimed at monks seeking only God.Benedict also tells the way in whichthey are to do this: that is, by compunction and contemplation.

All else that follows in the Rule is onlyan elaboration of this theme. “Hearken,O my son, to the precepts of your

master, and incline the ear of yourheart: willingly receive and faithfullyfulfill the admonition of your lovingfather, that you may return by thelabor of obedience to Him from whomyou had departed through the sloth ofdisobedience” (Prologue, 1-2).

Benedict lays down the condition forthe monk’s future service: “hearken”and “willingly receive.” The monk’smain task is to listen to the voice ofGod and to assimilate His Word andto recognize it and to fulfill it faithfully.Union with God is the true meaningof the monastic vocation and the soulmust learn to search for God’s love andabide in it.

Faith expresses itself in obedience.Where faith is strong, obedience follows. In the Prologue, the characteristic element of theBenedictine way of life is declared.Stability is the specific quality of theBenedictine Rule. It is by perseveringin the monastery until death thatmonks develop their likeness to Christ.

Benedict is content in his Prologue totouch upon what he considers to bethe fundamentals. Van Zeller states inhis commentary that special weight isattached to stability and the sequenceof Benedict’s Rule is carefully planned.This is shown by the way St. Benedictcontinues the closing thoughts of hisPrologue in the opening chapter of hislegislative code. The general directionof the Rule is consistent with cleardominant movements.

De Vogue, Adalbert, OSB. The Ruleof Saint Benedict: A Doctrinal andSpiritual Commentary. Translated byJohn Baptist Hasbrouck. Kalamazoo,MI: Cistercian Publications, 1983.

Adalbert de Vogue is a monk of LaPierre-qui-vire monastery in France.

De Vogue begins his commentary onthe Prologue by stating that Benedict’slegislation in the Prologue is intendedfor monks who wish to be perfect disciples of Christ. He points out thatthe Christian character one wouldexpect to see in the Prologue is minimal.It certainly appears in the beginningand at the end of the Prologue.

The New Testament references are not as numerous as those of the OldTestament. The Gospel is mentionedseveral times and the words of theapostles are implicitly reproduced.Benedict also introduces severalScriptural passages from Psalm 33:12-16 and Psalm 14:1-5.

De Vogue points out that Benedict’sprincipal design was to introduce quotations from the psalms, to presentthem, to gloss them, to connect themto each other and to draw conclusionsfrom them. According to de Vogue,there is, at the center of the Prologue,a double borrowing from the OldTestament and many citations of the

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Psalter, the wisdom books and theprophets.

He also stipulates that if we are tounderstand the Prologue, we mustkeep in mind that it is, in essence, asimple extract from the Rule of theMaster. The Master’s Rule is threetimes as long as Benedict’s Rule.Although Benedict based his Prologueon the Prologue of the Rule of theMaster, he does not stray from theconcept that the monastery is a school of the Lord’s service.

De Vogue reiterates what other commentaries have said about thePrologue. It is an invitation to seekGod and to practice stability, humilityand adherence to the BenedictineRule.

Thomas J. Rillo, oblateBloomington, IN

contemporary society. His chapter onBenedictine hospitality provides beautiful reflections and suggestionsfor oblates to consider in their ownlives. As he writes, “[Benedictine]manners…pleasantly contrast with the noisy coarseness that so often characterizes our society” (p 90).

The final chapter invites us to seek a “Stimulating Training School for the Lord,” and gives insights into discipline and space, discernment and prudence, corrections of flaws, frugality, rest and patience, and striving for perfection.

While well-grounded academically, the book is easy, light reading, yet richwith insights. The author’s thoughtswarrant reflection to appreciate thedepth of insight and meaning contained within these pages.

Gene Ritter, oblateCharlotte, NC

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The Advent retreat conference for theSaint Meinrad Benedictine OblateCommunity was presented byArchabbot Justin DuVall, OSB. About100 oblates attended the retreat, heldDecember 9-11, 2011.

The archabbot framed each of the fiveconferences as a question: Does theabbot ever take a nap? Does the abbothave any friends? Does the abbot havea sense of humor? Does the abbot everget angry? Does the abbot ever get discouraged?

Below is a summary of the first conference: “Does the Abbot EverTake a Nap?” Over the next fourissues of Benedictine Oblate, the otherconferences will be examined.

Archabbot Justin opened the conference with a description of SaintMeinrad’s monastic community. Hetalked about St. Benedict’s Chapter 1,“The Kinds of Monks.”

First, there are the cenobites who livein a monastery, under a rule and anabbot. Next are the anchorites, or hermits, who have lived through trialsand gone to the desert. God alone isboth their rule and their abbot.

Then there are the kinds of monksthat Benedict does not like. They arethe sarabaites and the gyrovagues andthey are their own rule and abbot.

Benedict feels that the cenobites arethe strong kind of monks. The cenobites stand between the Rule(written document) and the flesh-and-blood abbot. The abbot’s job is to give strong monks somethingto learn from and the weaker monksnothing to run from.

The abbot stands between the Ruleand the monastic community. Theabbot provides the human face ofmonastic life. Oblates have a betterunderstanding of monastic life thanthe casual visitor to the monastery.They may even get to know some ofthe monks personally. They learn torecognize new faces, such as novices.

The motto of Benedictine life is ora etlabora, or prayer and work. Themonks at Saint Meinrad pray andmany oblates have seen them in theArchabbey Church. But the monksalso work. Saint Meinrad operates theSeminary and School of Theology, andmany monks work there.

Br. Angelo makes the habits for themonks, Fr. Germain works with woodand makes the caskets for the monks,and Br. Martin has a studio for hisartistic creations. Fewer oblates get tosee this side of the monastic life.

Does the abbot ever take a nap? He isbusy holding together the monasticcommunity and ensuring that every-thing functions harmoniously. We livein a world that often focuses on speedand lots of choices. While this canoften mean good things, such asadvanced technology, speed and choices can cause tensions in individuals. We need to make choicesthat will help us keep our sanity andslow down.

This retreat is a good example. Weneed to have balance, but more thanthat, we need to have a rhythm thatcan hold a number of activities in harmony. We need to learn to rollwith the punches and have flexibility.Does the abbot ever take a nap? Yes,occasionally he does.

Thomas J. Rillo, oblateBloomington, IN

Under a Rule and an Abbot: The Human Face of Monastic Life

Continued from p. 10

(The winter issue of the oblate newsletter included areview of this book. Oblate Director Fr. Meinrad Brune,OSB, asked two oblates for perspectives on this book.This is the second.)

Wil Derkse is the author of A Blessed Life: BenedictineGuidelines for Those Who Long for Good Days(Collegeville, MN: Liturgical Press, 2009). Like his previous book, The Rule of Benedict for Beginners (2004),this work explores basic attitudes and practices ofBenedictine spirituality.

A Blessed Life is a highly readable book that reflects onthe relevance and accessibility of a Benedictine way oflife to those who live and work outside a monastery. Inthe introduction, the author tells us this book grew outof new insights from his subsequent spiritual reading,reflection and conversations. Typical of his gentle styleand inviting tone, he draws the reader to seek similarcontinued spiritual growth and understanding.

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The book explores conditions and attitudes that form the framework for a life that will rest in God’s blessingand “good days.” Derkse discusses the cultivation ofsilence and restrained speech; the dedication to work and study; the importance of humility (described as thecourage to serve); the cultivation of hospitality, care and stewardship; mutual respect and taking care to speak“good words.”

Looking at how Benedictine life has adapted itself as ithas stretched across time throughout the world, Derkseoffers interpretations and suggestions for people living in today’s world. Practices of silence, disciplined reading,work, hospitality and good speech are among the areashe explores.

Following the example of St. Benedict in the Rule, thelongest chapter of this text pays particular attention tothe “twelve signposts” of humility. Derkse looks at howeach one might offer guidance to struggles in

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