Volume 39, Nr. 3b, October 2009 Richardton, ND 58652
The 44th International Congress of Medieval Studies, Western Michigan University, was held May 7-10, 2009. The ABA-sponsored session on the Rule of St. Benedict and its interpretation included four papers. In "Worm Theology in the Rule of Benedict," Mary Forman, OSB, investigated the Christological understanding of "I am a worm and no man" included in chapter 7 of the Rule. In the understanding of the early church writers, Christ's whole life is a manifestation of divinity in human weakness, giving Christians a model of servant love. Terrence Kardong, OSB, in "Smaragdus' Use of Scripture in His Commentary on RB 3," investigated the 24 biblical references in Smaragdus' eight pages of commentary on "Calling the Brethren to Council." Father Terrence highlighted Benedict's insistence on consulting everyone and on the need for discernment and the avoidance of self-will.
John Howe, from Texas Tech University, spoke on "Benedict's Rule in the Early Middle Ages: Constitution or Memorandum," and warned against the anachronistic idea that the Rule of St. Benedict served as law code or contract in the modern sense. The Rule was not so much legal prescription as authoritative guide. The Rule itself refers to other sources of authority: the ideals it recommends; the teaching of the Bible, as exemplified in the words and examples of the abbot and seniors; other monastic Rules and documents; and monastic tradition.
In "The Critique of Voluntas propria in Frowin of Engelberg's In Praise of Free Choice," Hugh Feiss, OSB, showed that, like St. Benedict, both Anselm and Frowin used voluntas propria in both a positive and negative sense, while each of them extolled the centrality of free choice in Christian anthropology. Christians and monks have to use their God-given free choice; the crucial question is how they use it.
A second session, sponsored jointly by the ABA and the Institute of Cistercian Studies, was devoted to Carolingian monasticism. It was followed by a reception sponsored by the two groups. In the session, Daniel La Corte of the University of St. Ambrose, "Smaragdus of Saint-Mihiel's Evidence for a Medieval Monastic Spirituality," argued that Smaragdus wished to reassure monks who were being asked to by the legislation of Aachen to adopt the Rule of Benedict. The Rule is a holy and bright pathway by which companions, under the discipline of an abbot, journey to God. In that journey, grace enables humble obedience and labor according to justice.
John Wickstrom, Kalamazoo College, spoke of a text he recently translated for Cistercian Publications in "Carolingian Monastic Spirituality in Carolingian Hagiography: Odo of Glanfeuil's Life of Saint Maurus." The Life of Saint Maurus portrays the close cooperation between monks and nobility in creating observant Benedictine monasteries, which were to be places of quiet, intercession, and separation from the world, at the same time that they were open to the world.
In 2010, the ABA will sponsor a session entitled, "What is a Monk? Identity, Rule, Customary and Tradition: Black Monks." It will also co-sponsor, with the Institute of Cistercian Studies, a second session on the same theme, but focusing on Cistercians and other monastic "orders."
Hugh Feiss, OSB
hughf@idahomonks.org
The Life of St. Benedict by Gregory the Great, translation and commentary by Terrence Kardong, OSB (Collegeville: Liturgical Press, 2009) 160 pp., paperback, $16.95, ISBN 978-0-8146-3262-8.
In this brief and accessible book, Father Terrence provides a very readable translation of a late sixth-century text that has had a profound impact on the hagiography and monasticism. He intersperses his translation with thoughtful and sometimes entertaining comments. Drawing on the erudition of Adalbert de Vog, Father Terrence puts Gregory's masterpiece in its historical and literary setting and relates it to the Rule of Benedict. Every monastic library needs a copy.
Hugh Feiss, OSB
Monastery of the Ascension, Jerome, ID
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Don't Trust the Abbot: Musings from the Monastery by Jerome Kodell, OSB (Collegeville, MN: Liturgical Press, 2009) 94 pp., paperback, $11.95, ISBN 978-0-8146-3238-3.
The subtitle of this book was no doubt chosen to grab attention, but it is typical of the approach and writing of the author. This little book is a collection of the outstanding columns written by the abbot of Subiaco Abbey in Arkansas for his monastery's newsletter.
His wit and wisdom are of the down-to-earth variety one associates with the region from which it comes. The very brief essays speak of profound spiritual values in a digestible, yet challenging, manner. When it comes to the deep truth and wisdom of this book, one can most certainly trust this abbot.
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The Last Divine Office: Henry VIII and the Dissolution of the Monasteries by Geoffrey Moorhouse (New York: BlueBridge, 2008) 304 pp., hardback, $24.95, ISBN 13-978-1933346182.
The author of this book is a British writer who has written numerous histories and descriptive works on various eras and places. Thus, his approach is that of a chronicler of events, guiding the reader through the complexities of the historical period. He brings in many sources but is especially assisted by the materials from Durham.
Because he is writing from the perspective of social history, the machinations and political environment are the center of his lens, not the people or experiences of the monasteries. The depiction of Durham has a little flesh on its bones but, as in the title, the emphasis is more on Henry than on the monasteries. The situation of monastic men seems to be fairly generalized and the unique plight of monastic women, or their very existence, is hardly acknowledged.
Nevertheless, for those who are particularly interested in monastic history, and those communities that have larger reference libraries or college courses, this is a useful summary of an important period.
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15 Days of Prayer With St. Benedict by André Grozier, translated by Victoria Hebert and Denis Sabourin (Hyde Park, NY: New City Press, 2008) 139 pp., paperback, $12.95, ISBN 978-1-56548-304-0.
The New City series "15 Days of Prayer" is a translation of a French series that had more than twenty other titles before the one on St. Benedict made its appearance. Each contains some brief background, then fifteen reflections, each consisting of a quote from the saint, a few brief reflections and some questions.
The introductory materials leave much to be desired; for example, leading off with saying Benedict is "commonly known as the patron saint of failures" (and maybe he is in France) and referring to things like his dependence on the Rule of the Master without ever explaining what that is.
However, when one gets into the actual spiritual exercises, they are very concise and contemporary. The questions are something of an examen rather than an essay question (Am I open to . . .? Do I try to . . .? Etc.) and, since one assumes that the reader won't merely answer yes or no, they could be quite helpful in assessing one's spiritual strength.
The book might be a handy companion for an oblate, or even a monastic, who wants to enter into a time of self-directed retreat or might be the basis of a directed retreat. As part of an extensive series, it might also introduce some others to explore more deeply the spirituality of which this book offers an example.
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Lectio Divina: Contemplative Awakening and Awareness by Christine Valters Paintner and Lucy Wynkoop, OSB (New York: Paulist Press, 2008) 208 pp., paperback, $16.95, ISBN 978-0-8091-4531-7.
A pair of experienced spiritual directors, one an oblate and academic, and the other a Benedictine from St. Placid's in Lacey, WA, have teamed up to create a "popular press" resource on contemplative reading. They explain many dimensions of the experience in short, simple narratives and end each section with what they call "practical applications." These are, in fact, step-by-step instructions about how to do actual "prayer experiences."
Such an approach can be good or bad in that it actually tells people how to "do" lectio without a mentor and thus might be used as a kind of how-to manual. There are mixed points of view on this approach. There seems to be a very specific method expounded here, even referring specifically to the steps of lectio: reading, meditating, prayer, contemplation. Some might object to equating Benedict's term with this single standard form, which they might consider much more formulaic and scholastic. The authors do, however, offer a variety of ways to approach the process, including lectio with Scripture, art, journaling and the vicissitudes of daily life. There is even a section called "Shortened Lectio for Busy Days" (more of the American self-help and speed-dial mentality?).
This book is another good example of what some consider the reduction of Benedictine spirituality to practical guides and exercises for self-improvement. On the other hand, it can't hurt to have people who may not have much interest in the totality of Benedictine spirituality be encouraged to try contemplative reading and the quiet encounter with God's word in one's heart. At least now there is someplace for the curious to find out what this lectio thing is all about and see how it works.
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