Frank R. Fisher, Obl OSB
Impossible Tasks 08/31/2009
 
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This blog entry was written by Father Harold, the Oblate Director at St. Benedict's Abbey in Bartonville, Illinois and is posted here with his permission.

"If, perchance, any difficult or impossible tasks be enjoined on a brother, let him nevertheless receive the order of him who commandeth with all meekness and obedience. If, however, he see that the gravity of the task is altogether beyond his strength, let him quietly and seasonably submit the reasons for his inability to his Superior, without pride, protest, or dissent. If, however, after his explanation the Superior still insisteth on his command, let the younger be convinced that so it is good for him; and let him obey from love, relying on the help of God." - Rule of St. Benedict, Chapter 68

 Yes! It ties very well with my recent activity as the baker of the Abbey! At first it seemed like a manageable task... Bake enough bread for two outlets every weekend- and leave some additional loaves for our visitors on Sundays. Then the summer came, and with that two more markets were added and the amount of bread to be baked became monumental! Now things got really out of hand… I had to choose between my timing in putting cinnamon raisin bread in the oven and Morning Prayer! Then the thoughts begin to cripple… “Am I against the rule if I miss prayers?” “Do I tell the abbot that I can’t do this work on my own?” “Do I quit altogether?”

Then I faced myself with the best part of this chapter: “trusting in God’s help…” Yes, of course! Just like the Psalm that says: “let your heart take courage, trust in the Lord!” or the word of the prophet that says: “trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge HIM…”

So then, what could I answer to those previous trivial questions? Well, first, if I can’t make it to any of the offices, Benedict instructs me to: “kneel right where you are and offer due worship to God.” Instead of complaining about the fact that there is no one to help me, perhaps I can ask whether there be someone out there willing to help; instead of giving up altogether, why not offer to God a sacrifice of thanksgiving, and make good use of my vows to the Most High! Or as a plate Brother Richard gifted me says in Spanish, “There’s no better philosophy than to work happily!” Besides, St. Benedict reassures me also by saying: “they are truly monks, who work by their hands.”

So… have you a difficult task ahead of you? Have you figured out by now, that it is easier to “give up” and through your hands in the air, than to actually give it a try? Have you thought that your efforts could bring a more positive outcome to the situation than any misconception you might have about the whole thing- whatever that “thing” is?

The other day I had to counsel a teacher, who thought that going back to a south Peoria school could be compared to facing demons and warlocks, rather than actual students. I try to reassure her by explaining that, for a boxer, facing an opponent is the least of his worries- losing the title and the ton of money is! So what do they say when interviewed? “I’ll prove it in the ring!” In other words… “I’ll show you what I am capable of in the arena.”  (a.k.a. school, work-place, etc.)

Therefore, I exhort you to look at a challenge (and face your demons) with an objective eye, after all… you have the best trainer in the world (GOD!)

“If God is for us, who can be against us!!!”


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"Therefore, he who has taken the name of Abbot is obliged to govern his disciples by a twofold manner of preaching; that is, he should show forth all that is good and holy by his deeds rather than by his words, so that he may declare the commands of the Lord to his docile subjects by words; but to the hard of heart, however, and to the less intelligent, let him demonstrate the divine precepts by his deeds. And let him show by his own actions that those things ought not to be done which he has taught his disciples to be against the law of God, lest, while preaching to others, he himself should be rejected, and God should say to him in reproach for his sin: "Why dost thou declare My statutes and have My covenant in thy mouth, thou that hatest discipline and hast cast My words behind thee?" And again, "Why dost thou see the speck in thy brother's eye, and yet dost not consider the beam in thy own eye?" - Rule of Saint Benedict, Chapter 2.

    Those of us in the world might not think this section of the rule applies to us. But when you think about it, the vast majority of us have authority and responsibility that is very similar to an Abbot's in some portion of our life. Pastors serve in ways like this role in their congregations. Parents are the abbot's of their children, at least when the children are young. Those in the work place frequently have authority over other workers.

    No matter the part of our life where we serve as abbots, we are watched. All parents know that their children are watching them constantly. They'll notice any inconsistency between what we say and what we do. When they find it, and they will find it, they pounce on it. 

    It is the same way with pastors in their congregations. How many of us preach and act in the same way for every moment of our lives? And for all Christians, those in the pre-Christian world are always measuring us against the teachings of Jesus. When we stray from those teachings they rightly call us hypocrites. Unfortunately they also use our actions as an excuse to exclude the Way from their spiritual search.

    Most of us are inconsistent people. But despite our inconsistencies I think we can attempt to follow Benedict's teachings. There's a story told by Herbert Prochnow that illustrates what I mean.

    "A stranger came walking along the dusty road, opened the gate, walked up the path to the door of the farmhouse and knocked. The farmer’s wife answered the door. She expected  to see a neighborhood friend, but it was a stranger standing there.

    He asked, 'Does God live here?’ The woman was perplexed and dumbfounded. She  didn’t answer. Again the stranger asked, 'Does God live here?' But the woman was so confused she again  couldn’t answer. For a third time  the man asked, 'Does God live here?’ And again,  there was no answer, Instead the woman  slammed the door, and ran out of the back door. The man shook his head, turned  and walked away.

    After he was gone, the woman ran into the barn, where her husband was working, and excitedly told him of the strange visitor. He blustered and floundered for words until he finally said, 'Well, didn’t you tell him we belong to church?’ 'No,’ answered the woman,'that wasn’t what he asked.’"

    Benedict asks those in the position of abbot to live in a way that shows to others that Jesus lives in us; a way that demonstrates that God does live here. Can we be perfect at this? No, we aren't Jesus. But we can measure our actions by the way Jesus acted, and when we slip, we can turn around and begin again to live like God does indeed live in us.
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"Making due allowance for circumstances, the brethren will rise during the winter season, that is, from the calenders of November till Easter, at the eighth hour of the night; so that, having rested till a little after midnight, they may rise refreshed. The time, however, which remains over after the night office (Matins) will be employed in study by those of the brethren who still have some parts of the psalms and the lessons to learn.

    But from Easter to the aforesaid calenders, let the hour for celebrating the night office (Matins) be so arranged, that after a very short interval, during which the brethren may go out for the necessities of nature, the morning office (Lauds), which is to be said at the break of day, may follow presently." - Rule of St. Benedict, Chapter 8.

    I am a night person. But I am NOT a morning person. My spouse and children will attest to this fact. Left to my natural schedule I would be up until the time of Vigils, the service of prayer held by many Benedictine abbeys in the middle of the night. But if I were up at Vigils, I would not be up at Lauds, the first prayer of the new day; the time when the great silence is broken by the words, "O Lord open my lips, and my mouth shall proclaim your praise."

    Over the years I have adapted to being up early. Lauds, in fact, is now my major time for prayer. But until recently the idea of doing both Vigils and Lauds, was beyond my comprehension. That is, it was beyond my comprehension until I was hospitalized several years ago.

    Due to what eventually was revealed as an incorrect diagnosis, I was placed in a cardiac step down unit. During the middle of the night my roommate, a person who really did need the care provided by the hospital, began to hallucinate. He would repeatedly talk to nurses who were not there. I might add these conversations continued at length. By the middle of the night, I had quite given up hope of finding a time for sleep. At first I was simply annoyed. But then I began to actually listen to my roommate's conversations with the imaginary nurses. I discovered he was asking them for help to relieve pain. Upon realizing that, I pushed the call button and told the nurses that my roommate needed help.  Help came quickly. But by that time I was very awake. And instead of inducing a desire for sleep, I sat up in bed and began to pray the Psalms.

    The Psalms stayed with me for several hours until at last, with my roommate's pain relieved, I was able to go to sleep. I groggily awoke the next day and was sent home. But I was sent home with a new understanding of Vigils. While most of us are sleeping, abbeys across the world are arising from their rest to pray. They are praying for us! They lift us up to God in prayer while we slumber unaware of their efforts. Perhaps their prayers draw God's attention to us who are in need, just as I drew the attention of the nursing staff to my hospital roommate.  

    As you go to bed tonight, realize that around the world, women and men are arising from sleep and lifting your needs up to God in prayer. In gratitude for that ministry, I pray Vigils with them. I admit I do not pray at this hour as frequently as our sisters and brothers in abbeys pray. But when I awake in the middle of the night, I join them in prayer. I hope you will join them too.
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"So, brothers and sisters, we have asked the Lord who is to dwell in His tent, and we have heard His commands to anyone who would dwell there; it remains for us to fulfill those duties.

Therefore we must prepare our hearts and our bodies to do battle under the holy obedience of His commands; and let us ask God that He be pleased to give us the help of His grace for anything which our nature finds hardly possible. And if we want to escape the pains of hell and attain life everlasting, then, while there is still time, while we are still in the body and are able to fulfill all these things by the light of this life, we must hasten to do now what will profit us for eternity" -Prologue to the Rule of St. Benedict

The Irish call some places, "thin places." Thin places are those where the presence of God is so strong you almost feel you can reach out to touch the Creator. Or perhaps, thin places are places where the Creator reaches out to touch us.  Throughout my life I have found thin places in churches, in nature, in my home, and of course in the abbey. 

Benedict wanted abbeys to be thin places, places where the Kingdom of God touched earth; places where monks and guests dwelt in the nearest thing to the presence of God to be found on earth. Like any human institution abbeys are imperfect. In their imperfection the Kingdom can seen present to a lessor or greater degree. But it always feels present. It always feels like a place where Christ dwells. This adaptation of a story told by M Scott Peck speaks about an  abbey where Christ came to fully dwell.
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"Let a wise old man be placed at the door of the monastery, one who knoweth how to take and give an answer, and whose mature age doth not permit him to stray about.

The porter should have a cell near the door, that they who come may always find one present from whom they may obtain an answer. As soon as anyone knocketh or a poor person calleth, let him answer, "Thanks be to God," or invoke a blessing, and with the meekness of the fear of God let him return an answer speedily in the fervor of charity." - Rule of St. Benedict, Chapter 66.

This week I presided at a funeral for a forty-seven year old man. During the service we spoke of his way with hospitality. I was told that whenever you were with him, you felt like you were the most important person in the world. The same was true for phone calls. You felt like he'd been waiting for your call all day. Every time you encountered this man, you went a way feeling good. That was the type of hospitality Benedict taught. And the man whose life and resurrection we were celebrating would have made a perfect Porter, the one who welcomed guests at the door of the abbey.

I once hear a preacher describe hospitality as "treating your guests as if they were at home, even if you wish they were at home."  Unfortunately that's the type of grudging hospitality we too often offer to the guests at our places of worship.  We too often ignore our guests, and leave them to fend for themselves. And heaven help them if they sit in the wrong pew.

We as Christians also tend to be pretty bad at welcoming those whose point of view differs from our own. Emo Phillips tells a story about our dealing with others with even slightly different points of view.  The story takes place on the Golden Gate Bridge.  In the story a man’s walking across the bridge. When he’s half way across he finds, to his horror, another man who’s about to jump off. Immediately the first man begins a conversation; in a desperate try to halt the man’s suicide.  In the midst of the conversation the second man says he believes in God.  Here  we pick up the story.

"I said,  'Are you a Christian or a Jew?'   He says,  'A Christian.'   I said, 'Me too.  Protestant or Catholic?'  He says,  'Protestant.'  I said, 'Me too. What franchise?'  He says, 'Baptist.'  I said,  'Me too. Northern Baptist or Southern Baptist?'  He says, 'Northern Baptist.'  I said, 'Me too.  Northern Conservative Baptist or Northern Liberal Baptist?'  He says, Northern Conservative Baptist.'  I said, 'Me too.  Northern Conservative Fundamentalist Baptist  or Northern Conservative Reformed Baptist?'  He says,'Northern Conservative Fundamentalist Baptist.'  I said,  'Me too.  Northern Conservative Fundamentalist Baptist Great Lakes Region or Northern Conservative Fundamentalist Baptist Eastern Region?'  He says, 'Northern Conservative Fundamentalist Baptist Great Lakes Region.'  I said, 'Me too. Northern Conservative Fundamentalist Baptist Great Lakes Region Council of 1879 or Northern Conservative Fundamentalist Baptist  Great Lakes Region Council of 1912?'  He says 'Northern Conservative Fundamentalist Baptist Great Lakes Region Council of 1912.'

  'Oh,'  I said, 'Die, heretic!'  And I pushed him off the bridge."

In which way would you want to be welcomed by a brother or sister in Christ, "die heretic," or "thanks be to God you are here?" I think I'll choose the later and try to offer such a welcome, with the fervor of charity, the next time I run into someone with whom I disgree.
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    "It is written, 'Distribution was made to everyone according as he had need' (Acts 4:35). We do not say by this that respect should be had for persons (God forbid), but regard for infirmities. Let him who hath need of less thank God and not give way to sadness, but let him who hath need of more, humble himself for his infirmity, and not be elated for the indulgence shown him; and thus all the members will be at peace.

    Above all, let not the evil of grumbling appear in the least word or sign for any reason whatever. If anyone be found guilty herein, let him be placed under very severe discipline." -Rule of St. Benedict, Chapter 34

    Grumbling! Benedict did not like grumbling at all! He didn't like it for very good reasons. In his time abbeys were islands of safety and learning in a sea of danger and ignorance. He knew nothing could destroy a small community so quickly, as rumors and grumbling amongst its members.   Benedict's admonition should be heeded as much today as it has been over the course of monasticism.
   We live in a culture of greed and entitlement. The one who dies with the most toys is declared the winner. Our television shows are very frequently about people coming out on top.  Our political  system too often rewards those who have over those who have much rather than help those who have little. Even the myths of the United States emphasize someone who rises to achieve riches. Nowhere  do we have a story of someone who is content to just have enough.

    We know what happens too frequently when we do not achieve our need for immediate gratification. That's right, we grumble and complain.  And the worst offenders are found in the midst of congregations. "I can't have my own way! Than I'm going to leave and take my money with me!" Of course there are also the parking lot grumblers. You know the ones! After every meeting you can find them undoing whatever has been accomplished by grumbling out in the church's parking lot.

    Before you think I'm pointing the fingers at congregants, I think we ministers, myself included, can be some of the worst offenders. If you want to hear grumbling at its finest, check out any local lectionary study group. But be warned, come prepared to hear an ear full of complaints.

    Think of what a difference it could be if grumbling was absent from our midst. What could we accomplish with the energy we spend complaining about our sisters and brothers? Every time I want to complain about someone in a congregation I think about the log in my own eye. Do I do a great job about that? Well, no. My answer to that comes under the heading of constant conversion. My conversion to Christ's path will not be finished until the day of my death. I am constantly in the state of turning around.

    As for having enough, why don't we celebrate it instead of complaining about it? Use enough for ourselves. That leaves more for others. Benedict's idea of giving to everyone according to their need could have a great impact on our debate on health care! It could also have a great impact on congregational budgeting. Do we really need to replace the Sanctuary carpet? Or should we use the money to support someone who is out of work?

    Bob Perkins expressed this idea best in a story he told:  

    "Recently I overheard a father and daughter at the airport in their last moments together.  They had announced her departure and, standing near the security gate, they hugged and he said, "I love you.  I wish you enough."  She in turn said, "Daddy, our life together has been more than     enough.  Your love is all I ever needed.  I wish you enough, too,  Daddy."

    They kissed and she left.  He walked over toward the window where  I was seated.  Standing there I could see he wanted and needed to      cry.  I tried not to intrude on his privacy, but he welcomed me in by asking, "Did you ever say goodbye to someone knowing it would
be forever?"  "Yes, I have," I replied.  Saying that brought back memories I had  of expressing my love and appreciation for all my Dad had done for me.  Recognizing that his days were limited, I took the time to  tell him face to face how much he meant to me.  So I knew what
this man experiencing.

    "Forgive me for asking, but why is this a forever goodby?" I asked.  "I am old and she lives much too far away.  I have challenges ahead, and the reality is, the next trip back will be for my funeral," he said. "When you were saying goodbye I heard you say, "I wish you
enough."  May I ask what that means?"

    He began to smile.  "That's a wish that has been handed down from other generations.  My parents used to say it to everyone."  He paused for a moment and looking up as if trying to remember it in detail, he smiled even more.  "When we said 'I wish you enough,' we were wanting the other person to have a life filled with just enough good things to sustain them," he continued and then turning toward me he shared the following as if he were reciting it from memory:

    "I wish you enough sun to keep your attitude bright.
     I wish you enough rain to appreciate the sun more.
     I wish you enough happiness to keep your spirit alive.
     I wish you enough pain so that the smallest joys in life appear
     much bigger.
     I wish you enough gain to satisfy your wanting.
     I wish you enough loss to appreciate all that you possess.
     I wish enough "Hello's to get you through the final "Goodbye."

    He then began to sob and walked away. "

    My sisters and brothers, I pray we may all be too aware of the logs in our own eyes to grumble. Oh, and by the way, I wish you enough.
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"We are thus forbidden to do our own will, since the Scripture saith to us: "And turn away from thy evil will" (Sir 18:30). And thus, too, we ask God in prayer that His will may be done in us (cf Mt 6:10). We are, therefore, rightly taught not to do our own will, when we guard against what Scripture saith: "There are ways that to men seem right, the end whereof plungeth into the depths of hell" (Prov 16:25). And also when we are filled with dread at what is said of the negligent: "They are corrupted and become abominable in their pleasure" (Ps 13[14]:1). But as regards desires of the flesh, let us believe that God is thus ever present to us, since the Prophet saith to the Lord: "Before Thee is all my desire" (Ps 37[38]:10)." - Rule of St. Benedict, Chapter 7.

These words come from Benedict's chapter on humility. How many of us in congregations, whether we serve in the pulpit or in the pew, have thought about this concept? I certainly know a lot of pastors who are very impressed with themselves. Of course I have met many congregants who are similarly impressed.

I have served in several congregations who were experiencing, or had experienced conflict. Almost all of them at some point included a pastor or parishioner, or several of each, who started many sentences with "I want . . . " The success of these congregations in surviving these experiences, and moving on to become a thriving community, is essentially measured by their ability to give up that phrase. Instead they turn to phrases like, "what does God call us to do here," or "how can I serve you." 

In my denomination one of the membership, and ordination vows includes the question, "who is your Lord and Savior." The required answer is, "Jesus Christ is my Lord and Savior."  If we declare Christ is the Lord of our lives, we must also declare that we are not out to get our own way.  Instead, our way should be one considering how Jesus would have us live, and how Jesus would have us treat others. To me, the first step on that path, is the abandonment of "I want," and instead embracing humility.
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"Above all things, that the Abbot may not neglect or undervalue the welfare of the souls entrusted to him, let him not have too great a concern about fleeting, earthly, perishable things; but let him always consider that he hath undertaken the government of souls, of which he must give an account. And that he may not perhaps complain of the want of earthly means, let him remember what is written: "Seek ye first the kingdom of God and His justice, and all these things shall be added unto you" (Mt 6:33). And again: "There is no want to them that fear Him" (Ps 33[34]:10). And let him know that he who undertaketh the government of souls must prepare himself to give an account for them; and whatever the number of brethren he hath under his charge, let him be sure that on judgment day he will, without doubt, have to give an account to the Lord for all these souls, in addition to that of his own. And thus, whilst he is in constant fear of the Shepherd's future examination about the sheep entrusted to him, and is watchful of his account for others, he is made solicitous also on his own account; and whilst by his admonitions he had administered correction to others, he is freed from his own failings." - Rule of St. Benedict, Chapter 2       

I hope that most of us who are in pastoral ministry came to our place in life to care for Christ's people. But Benedict takes this care a step further. He speaks about caring for souls. He speaks of the Abbot being called to account for those monks who have entrusted their lives, and their souls to his care. I think the same is true for those called to pastoral ministry.

When you think about it, the idea of caring for souls is an awesome responsibility. How much of our time is taken up by administration. And yes, I know, administration is one of the gifts of the Spirit described by Paul. But how does it impact the care of the souls entrusted to our care? How does constant upkeep of a building help care for souls? How does being an expert at find raising care for souls?

Don't get me wrong. I do know those things have an impact on our congregations. Yet they are not the chief impact we should make. I have never forgotten the sermon a friend and mentor preached at my ordination. He described a brass plaque on the pulpit of his home church. On the plaque were the words of scripture, "Sir, we would see Jesus." 'Show them Jesus," my friend instructed me. "Show them Jesus."

In each encounter with our congregants we have the opportunity to show Jesus. We can do this by the things we do; things like the example of our lives; like our own devotion to prayer and scripture; things like the way we treat each person with whom we come in contact; things like the care we have for our own families.

We can of course block Jesus from our congregant's vision. We can do this by actions, such as pastoral abuse in any form or by teaching those for whom are supposed to care, how to hate their sisters and brothers who are in someway different from us. We can also block Jesus by our inaction. We can cut a few corners. We can try to cater to a popular view of scriptures instead of helping those we teach dive into their depths. We can block Jesus in so many ways that it is frightening to think about.

I suppose it is admonitions like this part of Benedict's Rule that have played a large part in my decision to follow his little rule for beginners. Benedict constantly reminds me of how to live like a Christian and, in this case, to care deeply for the souls of those people entrusted to my care.
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"Place your hope in God alone. If you notice something good in yourself, give credit to God, not to yourself, but be certain that the evil you commit is always your own and yours to acknowledge." - Rule of St. Benedict, Chapter 4.

People often ask how I can be both a Presbyterian and a Benedictine. One of the answers is the remarkable similarity of our teachings. The Presbyterian Church (USA) Book of Confessions . says we are all capable of utter depravity. As a Presbyterian I believe there is nothing we can do that is good enough to justify ourselves with God. Even the love of Christ is a God given gift as we are not capable of it on our own. As a Benedictine I believe in constant conversion; the process of falling from God's path but through God's grace finding a way to return to it once again. This process of falling and getting up again will continue for the rest of my life.     

This Sunday I'm preaching on the story of David and Bathsheba. You know the story. David seduces Bathsheba. Bathsheba gets pregnant. David has her husband murdered. I doubt any of us could call such an action anything but evil. But despite such evil, out of the marriage of David and Bathsheba came their son, Solomon.

Thank you Lord, for the good you do through each of us and your grace which brings us back to your path when we stray.
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"All guests who present themselves are to be welcomed as Christ, for he himself will say: I was a stranger and you welcomed me. Proper honor must be shown to all . . ." - Rule of St. Benedict Chapter 53

This chapter on the reception of guests seems to me to one of key points of Benedictine life. At the time of Benedict such hospitality could have been the difference between life and death. I think it often could be the same for us today. We are in a time of great interest in spirituality. Our own communities can be the home of literally more religions than we can count. The sad part is that Christianity is too often not counted among the spiritual choices in pre-Christians' search. Face it, we have a bad reputation. All too often we have brought it on ourselves. So when a stranger arrives in our midst there is an excellent possibility that they are desperately seeking for something to hold on to in time of crises. And our bad reputation means that we may be their very last place where they will go for help. If they are desperate, and do not receive a welcome we may not only lose the chance to share our faith. We may also send someone off on the path to suicide.

Our lack of welcome can take many forms. I have seen congregations where no one will talk to a visitor. I have seen others who great each person who comes through the door with a stack of offering envelopes and a request to serve on a committee. Sigh.

What happens when a stranger comes to our church? Do we grumble if they sit in our pew? What if they take our parking spot? Or perhaps we try to provide for their comfort in advance by posting signs to areas of the church, hint, the number one complaint is the lack of signs pointing out the restrooms. When someone seems unfamiliar with the service perhaps we could quietly pass them a service book turned to the right page. Maybe we could send someone to their home after worship to drop off a loaf of fresh baked bread, and not do it as an opportunity to get in the door, but simply to say "hello, you are welcome among us."

Several years ago I heard a stunning example of the type of hospitality Benedict described. A couple came to a strange city so one of them could undergo surgery. The day before the operation the dropped in to worship at a church they picked at random. At the church they were warmly welcomed. In the course of a conversation with one member, they mentioned the upcoming surgery. That evening, a member of the church called, told them they were praying for them, and offered to pray with them on the phone. They welcomed the offer. The next morning they arrived at the hospital to find a group from the church waiting for them both to pray again and to offer them any other assistance they might provide. The couple asked how they had known what hospital they would be at. There were many hospitals in the city and they had not mentioned in which hospital the surbery The answer, members of the congregation were waiting at each hospital in the city.

"I was a stranger and you welcomed me." If we can welcome like the congregation in this true story welcomed, we will be greeting our guests as if they were Jesus.
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