The Rule of Saint Benedict
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Lesser Feasts and Fasts 2018
Lesser Feasts and Fasts 2018 Conforming to General Convention 2018 1 Preface Christians have since ancient times honored men and women whose lives represent heroic commitment to Christ and who have borne witness to their faith even at the cost of their lives. Such witnesses, by the grace of God, live in every age. The criteria used in the selection of those to be commemorated in the Episcopal Church are set out below and represent a growing consensus among provinces of the Anglican Communion also engaged in enriching their calendars. What we celebrate in the lives of the saints is the presence of Christ expressing itself in and through particular lives lived in the midst of specific historical circumstances. In the saints we are not dealing primarily with absolutes of perfection but human lives, in all their diversity, open to the motions of the Holy Spirit. Many a holy life, when carefully examined, will reveal flaws or the bias of a particular moment in history or ecclesial perspective. It should encourage us to realize that the saints, like us, are first and foremost redeemed sinners in whom the risen Christ’s words to St. Paul come to fulfillment, “My grace is sufficient for you, for my power is made perfect in weakness.” The “lesser feasts” provide opportunities for optional observance. They are not intended to replace the fundamental celebration of Sunday and major Holy Days. As the Standing Liturgical Commission and the General Convention add or delete names from the calendar, successive editions of this volume will be published, each edition bearing in the title the date of the General Convention to which it is a response. -
Discipline: the Narrow Road
DISCIPLINE: THE NARROW ROAD KENNETH C. HEIN 1WOWAYS Much of the world sees life as a struggle between good and evil, with humanity caught in the cross fire. Individual human beings or even whole cultures have to choose sides: to follow the way of darkness or the way of light; to take the narrow road or the broad road, to choose blessing or curse, to follow the way to Paradise or the way to Gehenna, etc. Our Christian heritage takes us to our roots in Judaism, where the "two-ways theory" was widely understood and accepted. When Jesus of Nazareth spoke of "the narrow road" and "the broad road," his message drew upon traditional imagery and needed no modem-day exegesis before its hearers could grasp its meaning and be moved by the message. While we can understand the same message with relative ease in our day, we can still benefit from a brief look at the tra- dition that our Lord found available two thousand years ago.' In Jesus' immediate culture, those who spoke of an afterlife readily used various images to talk about life after death and how one might achieve everlasting life. The experience of seeing a great city after passing through a narrow gate in its walls was easily joined to the imagery of one's passing through difficulties and the observance of the Torah to everlasting life. Another image that was often used spoke of a road that is smooth in the beginning, but ends in thorns; while another way has thorns at the beginning, but then becomes smooth at the end. -
The Rule of St Basil in Latin and English
The Rule of St Basil in Latin and English The Rule of St Basil in Latin and English A Revised Critical Edition Translated by Anna M. Silvas A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by Jodi Hendrickson. Cover image: Wikipedia. The Latin text of the Regula Basilii is keyed from Basili Regula—A Rufino Latine Versa, ed. Klaus Zelzer, Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 86 (Vienna: Hoelder-Pichler-Tempsky, 1986). Used by permission of the Austrian Academy of Sciences. Scripture has been translated by the author directly from Rufinus’s text. © 2013 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, micro- fiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Collegeville, Minnesota 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Basil, Saint, Bishop of Caesarea, approximately 329–379. The Rule of St Basil in Latin and English : a revised critical edition / Anna M. Silvas. pages cm “A Michael Glazier book.” Includes bibliographical references. ISBN 978-0-8146-8212-8 — ISBN 978-0-8146-8237-1 (e-book) 1. Basil, Saint, Bishop of Caesarea, approximately 329–379. Regula. 2. Orthodox Eastern monasticism and religious orders—Rules. I. Silvas, Anna, translator. II. Title. III. Title: Rule of Basil. -
June 2021 E-Newsletter
This month marks the beginning of summer in Minnesota. June 20 is the summer solstice, when our planet is tilted so that the Sun shines on its northernmost point on Earth, the imaginary line known as the Tropic of Cancer, about 23° latitude north of the equator. We have longer hours of daylight than on any other day of the year. It is as if the northern hemisphere of the Earth has turned its face toward the Sun, welcoming its warmth and shining light. Certain plants and flowers also have a rhythm of turning toward the Sun, a phenomenon known as heliotropism. In the morning, young sunflowers are turned toward the east, anticipating the sunrise. Throughout the day, they follow the path the Sun traces in the sky, continually re-orienting and turning themselves toward the Sun’s shining light and warmth until sunset in the west. By constantly following the Sun, the young sunflower collects more energy for growing. If the Earth and even flowers turn toward the Sun, to whom do we turn? Saint Field of sunflowers facing the sun Benedict encourages us to open our eyes to the light that comes from God (Rule of Benedict, Prologue: 9). Imagine for a moment how you feel when you stand in a sunbeam, soaking in the warmth. “Look toward God and be radiant” (Paraphrase of Psalm 34:5). Benedictines strive to live the promise of conversatio, which is a constant turning of our hearts away from ourselves and towards God. This promise is our seeking to remain within God’s light in all that we say and do, and in all our being. -
The Rule of Saint Benedict 1St Edition Ebook Free Download
THE RULE OF SAINT BENEDICT 1ST EDITION PDF, EPUB, EBOOK Anthony C Meisel | 9780385009485 | | | | | The Rule of Saint Benedict 1st edition PDF Book From Wikipedia, the free encyclopedia. Namespaces Article Talk. After a brief period of communal recreation, the monk could retire to rest until the office of None at 3pm. Comprehensive Index to the Rule of St. Doyle Translator ,. Oxford English Dictionary 3rd ed. Several contemporary scholarly and literary translations of the Rule into English exist, but the Leonard Doyle translation used here is familiar to generations of US and other English-speaking monastics from its widespread and long term use in refectories and chapter rooms. Aquinata Boeckmann's " Bibliography for Students of the Rule of Benedict " is a comprehensive, classified list of books and articles online that is updated with care and regularity through After considerable initial struggles with his first community at Subiaco, he eventually founded the monastery of Monte Cassino in , where he wrote his Rule near the end of his life. Saint Basil of Caesarea codified the precepts for these eastern monasteries in his Ascetic Rule, or Ascetica , which is still used today in the Eastern Orthodox Church. There, the notice was not attributed to Saint Benedict. Priesthood was not initially an important part of Benedictine monasticism — monks used the services of their local priest. These services could be very long, sometimes lasting till dawn, but usually consisted of a chant, three antiphons, three psalms, and three lessons, along with celebrations of any local saints' days. Doyle's translation is available in both hardcover and paperback editions. -
FEBRUARY 4, 2018 Welcome FIFTH SUNDAY in ORDINARY TIME Welcome to Our Lady of Lourdes and Immaculate Conception! We Are Glad You Are Here with Us Today
FEBRUARY 4, 2018 Welcome FIFTH SUNDAY IN ORDINARY TIME Welcome to Our Lady of Lourdes and Immaculate Conception! We are glad ST. SCHOLASTICA you are here with us today. If you would like to join FEAST CELEBRATED ON FEBRUARY 10 our Faith Community, please contact our parish Today, February 10th is the day that the Catholic Church remembers St. Scholastica, a nun office or stop by any time. who was the twin sister of St. Benedict, the “father of monasticism” in Western Europe. Benedict and Scholastica were born around 480 to a Roman noble family in Nursia, Italy. Our Lady of Lourdes Scholastica seems to have devoted herself to God from her earliest youth, as the account of Established –1875 Benedict’s life by Pope Gregory the Great mentions that his sister was “dedicated from her 534 N. Wood Street infancy to Our Lord.” Gibson City, IL 60936 The twins’ mother died at their birth. When Benedict was old enough he left home to study in Rome leaving Scholastica with her father to tend the Nursian estate. In time, Benedict left Mass Schedule his studies to live first as a hermit, and then as the head of a community of monks in Italy. Saturday 5 pm Sunday 10:30 am When Scholastica learned of her brother’s total dedication to the Lord, she determined to follow his example. It is not certain that she became a nun immediately, but it is generally Monday 8 am supposed that she lived for some time in a community of pious virgins. Some biographers Tuesday 8 am believe she eventually founded a monastery of nuns there. -
Examining Sports Metaphors in the Rule of Saint Benedict
32 JIS Journal of Interdisciplinary Sciences Volume 5, Issue 1; 32-47 May, 2021. © The Author(s) ISSN: 2594-3405 Playing by the Rule: Examining Sports Metaphors in the Rule of Saint Benedict Anthony M.J.Maranise Program in Interdisciplinary Leadership, Creighton University, USA. [email protected] Abstract: For more than fifteen centuries, The Rule of Saint Benedict (Latin: Regulae Benedicti) has been a seminal classic within Western spirituality. Religious studies scholars have distilled from its contents a plethora of applicable practical, accessible, and transferable insights, skills, and adjuvants. To date, the ever-expanding field which examines valuable intersections between, sports, spirituality, and religion has seldom, if at all, explored this text. Surprisingly, The Rule of Saint Benedict contains several explicit references to various sporting activities including running, climbing, and training. Also present within its pages are other, yet more implicit, references to various activities which can rightly be associated with the popular cultural phenomena of sports such as manual labor, importance of a dedicated regimen, dietary habits, etc. In this paper, these apparently overlooked sporting references from The Rule of Saint Benedict are interdisciplinarily identified, analyzed, and explained for deeper consideration through lenses at the intersection of sports, spirituality, and religion in the Christian tradition. Keywords: Sport spirituality; Benedictine spirituality; monasticism; spirituality; ascesis Introduction For more than fifteen centuries, The Rule of Saint Benedict (Latin: Regulae Benedicti) has been a seminal classic within Western spirituality. Since then, it has remained the constant guide (along with The Gospel itself) for the oldest continuously active religious order in the Catholic Church. -
Saints, Signs Symbols
\ SAINTS, SIGNS and SYMBOLS by W. ELLWOOD POST Illustrated and revised by the author FOREWORD BY EDWARD N. WEST SECOND EDITION CHRIST THE KING A symbol composed of the Chi Rho and crown. The crown and Chi are gold with Rho of silver on a blue field. First published in Great Britain in 1964 Fourteenth impression 1999 SPCK Holy Trinity Church Acknowledgements Marylebone Road London NW1 4DU To the Rev. Dr. Edward N. West, Canon Sacrist of the Cathedral Church of St. John the Divine, New York, who has © 1962, 1974 by Morehouse-Barlow Co. graciously given of his scholarly knowledge and fatherly encouragement, I express my sincere gratitude. Also, 1 wish to ISBN 0 281 02894 X tender my thanks to the Rev. Frank V. H. Carthy, Rector of Christ Church, New Brunswick, New Jersey, who initiated my Printed in Great Britain by interest in the drama of the Church; and to my wife, Bette, for Hart-Talbot Printers Ltd her loyal co-operation. Saffron Walden, Essex The research material used has been invaluable, and I am indebted to writers, past and contemporary. They are: E. E. Dorling, Heraldry of the Church; Arthur Charles Fox-Davies, Guide to Heraldry; Shirley C. Hughson of the Order of the Holy Cross, Athletes of God; Dr. F. C. Husenbeth Emblems of Saints; C. Wilfrid Scott-Giles, The Romance of Heraldry; and F. R. Webber, Church Symbolism. W. ELLWOOD POST Foreword Contents Ellwood Post's book is a genuine addition to the ecclesiological library. It contains a monumental mass of material which is not Page ordinarily available in one book - particularly if the reader must depend in general on the English language. -
Interview No. 158
University of Texas at El Paso ScholarWorks@UTEP Combined Interviews Institute of Oral History 3-18-1973 Interview no. 158 Brother M. Paul Follow this and additional works at: https://scholarworks.utep.edu/interviews Part of the Oral History Commons, and the Social and Behavioral Sciences Commons Recommended Citation Interview with Brother M. Paul by Fletcher Newman, 1973, "Interview no. 158," Institute of Oral History, University of Texas at El Paso. This Article is brought to you for free and open access by the Institute of Oral History at ScholarWorks@UTEP. It has been accepted for inclusion in Combined Interviews by an authorized administrator of ScholarWorks@UTEP. For more information, please contact [email protected]. UNIVERSITYOF TEXASAT EL PASO INSTITUTEOF ORALHISTORY INTERVIEI'IEE: BrotherM. Paul INTERVIE}lER: Fletcher Newman PROJECT: .|973 DATEOF INTERVIEil: March18, TERT'{SOF USE: Unrestricted TAPENO.: .l58 TRANSCRIPTIIO.: TRANSCRItsER: DATETRANSCRIBED: BIOGRAPHICALSYNOPSIS OF INTERVIEWEE: Monk. SUi"ii{ARY0F IIiTERVIEt'l: Travelsin Spain,Francenand the UnitedStates. (Part of a paperwritten by FletcherNewrnan) 13 pages. BrotfrerPaul by Fletcher.|8, .| Newman March 973 Tnncd fnterview pau1, vith _Brother 14. Mlarch tg, ]g-i_1 [F:N. is tire intervier^rer; B.p. is Brother paul. ] F.N. Mrnt do carthusians think of abbots, since they donrt have them? B.P. carthusians donrt think much of abbots, thatrs for sure. F.N. Donft they respect euthority? B.P. They do. In the last anaLysis, when the prior comes by, they kiss the hem of his hebit and. kneel till he finishes speaking, Just as other monks kneel and kiss the abbotfs ring. But somewhereback ln distant history they d.ecided they d.idnft need. -
Saints and Their Symbols
Saints and Their Symbols ANCHOR. Sometimes three balls, or three S. Nicholas of Myra, 326. Patron saint of Russia, children in a tub. Bishop's robes. and many seaports; also of children. ANGEL or Man. S. Matthew, Apostle, Evangelist, M. ANGEL holding a book. Benedictine habit. S. Frances of Rome, 1440. ANGEL. Crown of red and white roses. Musical S. Cecilia, V.M., 280. Patron saint of music and instruments. Palm. musicians. ANGEL holding a flame-tipped arrow. Dove. S. Teresa of Avila, 1582. Patron saint of Spain. Carmelite habit. Foundress of the reformed Carmelites. ANGEL with pyx or chalice. Franciscan habit. S. Bonaventure, 1274. Cardinal's hat on a tree or at his feet. ANGEL holding fruit or flowers. Crown. Palm. S. Dorothy of Cappadocia, V.M., 303. ANGEL ploughing in the background. Spade. S. Isidore the Ploughman, 1170. Patron saint of agriculture. ARROW. Banner with a red cross. Crown. S. Ursula, V.M. Patron saint of young girls, and Sometimes surrounded by many virgins. Palm. women engaged in girls’ education. ARROWS, pierced by. Bound to a tree or column. S. Sebastian, M., 288. Patron saint against the plague and pestilence. AXE. S. Matthias, Apostle., M. BAG of money. Book. Pen and inkhorn. S. Matthew, Apostle and Evangelist, M. BALLS, three. Bishop's robes. S. Nicholas of Myra, 326. Patron saint of Russia, and many seaports; also of children. BANNER with black Imperial eagle. Royal robes. S. Wenceslaus of Bohemia, M., 938. Palm. BANNER, with red cross. Arrow. Crown. S. Ursula, V.M. Patron saint of young girls, and Sometimes surrounded by many virgins. -
The Constitutions
THE CONSTITUTIONS AND THE DIRECTORY OF THE AMERICAN-CASSINESE CONGREGATION OF BENEDICTINE MONASTERIES OFFICE OF THE PRESIDENT 1990 2 American-Cassinese Congregation Archabbot Boniface Wimmer brought Benedictine monastic life to North America with the founding of Saint Vincent monastic community in 1846. He served as the president of the American-Cassinese Congregation from its founding in 1855 until his death in 1887. Though wisely assuring the legal autonomy of each monastery of the Congregation, Archabbot Boniface’s vision for the future was that the monastic communities would be bound to each other and to the Church by the law of love in the spirit of Saint Benedict. In his own words, “As long as I live, I will do my best to ensure that the spirit of Saint Benedict will thrive and reign in the monastery of Saint Vincent and in our whole Congregation, and that our Order will achieve many good things for the Church of God in our Republic through words, writings and example.” (Letter to Pope Leo XIII, February 2, 1884.) THE CONSTITUTIONS were approved by the first session of the Forty-Second General Chapter of the American-Cassinese Congregation 9-13 June 1986 and by the Congregation for Religious and Secular Institutes on the Feast of the Guardian Angels 2 October 1988 THE DIRECTORY was approved by the second session of the Forty Second General Chapter of the American-Cassinese Congregation 3-7 August 1987 THE CONSTITUTIONS AND THE DIRECTORY were promulgated as the proper law of the American-Cassinese Congregation of Benedictine Monasteries on the Solemnity of the Passing of our Holy Father Benedict 21 March 1989 Reprinted with revisions approved by the 53rd General Chapter, June 2019 3 P R E F A C E The publication of the new Constitutions and Directory of the American-Cassinese Congregation is the culmination of a process that has lasted for two decades. -
Saint Benedict
Saint Benedict Saint Benedict was born and grew up in a wealthy family in Italy. During his studies he became displeased with the state of the society in which he lived. People were living lives in search of worldly pleasures instead of storing up their treasures in Heaven. He decided to move away from the city and lived in a small village for some time. Even the small village was not solitude enough for Saint Benedict, so he moved to a cave in the mountains of Subiaco! He lived there for three years alone, devoting his life to God. Word spread of Benedict’s solitude and soon he had followers who also wished to live lives devoted entirely to God. He set up twelve monasteries in Subiaco for monks to live in small communities. Later he founded a monastery in Monte Cassino, which one of the most famous monasteries in the world. Monasticism the practice of becoming secluded from society in order to live a simple life devoted to God. Monasteries (where monks live) and Convents (where nuns live) are part of the monastic system. Saint Benedict was not the first monk, but he did much to establish the monastic system for the Catholic Church. His beliefs and instructions were collected in to what is called the Rule of Saint Benedict. The Rule calls people to a life of prayer, study, labor and living together in a monastery under the direction of an abbot (the father, or head of the monastery). Saint Benedict is the patron saint of Europe, Kidney disease, poisoning, and schoolchildren.