Tag Archives: Rule of St. Benedict

Remembering How to Read the Bible

15th century image of St. Benedict of Nursia. Courtesy WIkipedia.
15th century image of St. Benedict of Nursia. Courtesy WIkipedia.

An isolated reader of Scripture is as dangerous as a self-taught surgeon.  One of the presenting conceits of contemporary Christianity is that the isolated interpreter has become normative.  Few things are deadlier to Christian truth than exegesis stifled by personal idolatries and hidden prejudices. Princeton Seminary’s C. Clifton Black suggests, as a cure to such (mis)reading, bringing the saints alongside us as we explore “the strange new world” we call Scripture.  He takes a cue from Benedictine spirituality and encourages reading the Bible with both hospitality (welcoming strangers) and humility.

If you’ve never experienced Benedictine hospitality, you’re missing out.  Following the lead of both the Bible and the Rule of St. Benedict, this vision of hospitality recognizes that in welcoming the stranger, we welcome Christ himself.  This delightfully informs our reading of Scripture, for if we meet angels unawares when welcoming guests, might the Spirit also speak to us about the truth of Scripture from voices we would otherwise ignore or neglect?  Thus, Black concludes:

“If like-mindedness is our overt or tacit criterion for interpreting Scripture in community, then we shouldn’t be surprised to hear only echoes of our own biases while learning little. Does the theologically liberal reader shield herself from scholarship more conservative? Does the neo-orthodox read nothing of the liberationist? For as long as members of the three Abrahamic faiths read their Scriptures only within conventicles, ignorance and mistrust are bound to proliferate. None of us holds  the truth in Scripture by the ears, and none of us ever shall. Hospitable interpreters seek help in understanding Scripture wherever they can find it. ” (58)

An openness to others’ thoughts naturally tends toward taking our own ideas less seriously.  The resulting – or at least correlative – humility is also a great aid to the exegete who desires her reading to be not only accurate or insightful but also an act of worship.  Humility is a monastic virtue that is foreign even to many Christian ears today.  Readers of Scripture, lay or clergy, novice or doctorate-wielding, would do well to remember the distance between our thoughts and God’s thoughts – and treat our interpretation of the text accordingly.  Again, Black is insightful:

“Because we are frail creatures and not our own Creator, we beware of mistaking our own voice for God’s alien word.  We discipline ourselves to listen more keenly, assuming our ignorance and not our knowledge. We resist a constant temptation to control other interpreters and to manipulate other voices – including those within Scripture itself. When the Lord sounds just like us – when Scripture can no longer surprise or disturb or offend us – we should be very, very afraid: it’s likely we’ve locked ourselves in an echo chamber. And if, God help us, we are entrusted with teaching others about Scripture, we should remember that we too much someday give an account of what we have said and done (Jas 3:1).”

The world has seen enough of proud,  isolated, and eccentric readings of the Bible.  What is needed today, for the renewal of the Church and her witness, is followers of Jesus who are able to read the holy writ well.  A humble and hospitable approach to the sacra pagina holds great promise, for personal study and discipleship but especially for community worship, witness, and discernment.  After all, the Bible is the book of the church, and reading it wisely means reading in a way that does not create a scandal  or shipwreck with our neighbors in the Body of Christ.

Benedictine vespers, from a monastery in New Jersey. Photo Credit: John Stephen Dwyer.
Benedictine vespers, from a monastery in New Jersey. Photo Credit: John Stephen Dwyer.

Humility and hospitality don’t cover everything, but I believe they would certainly go a long way towards renewing our encounter with the God’s word, which is, “living, active, and sharper than any two-edged sword. It penetrates to the point that it separates the soul from the spirit and the joints from the marrow. It’s able to judge the heart’s thoughts and intentions.” (Hebrews 4:12, CEB)  Such a gift from the Triune God’s treasury will not be opened to hearts ill-disposed to the humility and hospitality which mark a disciple of Jesus Christ, the incarnate Word from all virtue and wisdom flows.

What do you think? What other virtues are needed to read the Bible well? Are there downsides to these?

 

Source: Black, C. Clifton, Reading Scripture With the Saints (Eugene: Cascade Books 2014).

Wasting Time With God

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The Monks of St. Mary Magdalene at Mass

Could you live every day wasting time with God? In the majestic documentary Watchmen of the Night, viewers follow along the daily routine in the life at St. Mary Magdalene Monastery in Le Barroux, France. These holy men, following the Rule of St. Benedict, have their whole lives shaped by prayer, and everything that is not prayer and worship (either corporate or personal) is lived under obedience to the Abbot (a term derived from “Abba,” or Father, who is in charge of the monastery).

As one of the monks interviewed put it, “You make one choice: to become a monk. After that, you have no more choice.”

And yet, there is a profound freedom in the discipline and order of their days, and we see joy interspersed in and with their work and worship. For me, the most profound statement came near the end, in a voiceover during Compline (the last of eight offices of prayer celebrated each day). This addresses what many viewers no doubt wonder as they watch the Benedictine day unfold:

“People often say to us,
‘You serve no purpose. What do you do? Praising God for 5 or 6 hours a day. That’s pointless.’

That’s the highest compliment we can be paid.
It’s true, it serves no purpose.
We do not serve a purpose.
We serve someone.
We serve God.”

As Marva Dawn put it, worship is A Royal “Waste” of TIme. It serves no purpose, it has no utility in the conventional sense. The purpose of worship is union with and adoration of God.

Who needs a “purpose” when you can have that?

I recorded Watchmen of the Night on EWTN, but it is also available in its entirety on YouTube. I commend it to your viewing and would love your own feedback. What appeals to you about the monastic life? What would you ask these monks? Have Protestants lost something in largely rejecting the monastic vocation?