Oblate Conferences
COMMUNITY LIVING: A LIFELONG GOAL
OBLATE MEETING REFLECTION
20 March 2017, Roman Paur OSB
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I am very much aware that this may be the last time I am blessed by your presence. I am very conscious also how important it is for me to belong to a community.
仿¥ã®ãã®éãŸãã¯ãåºåžããŠäžããçæ§ã«ãã£ãŠç§ãæ©æµãé ãæåŸã®æãšãªãããšããç§ã¯ãã£ãããšå¿ã«åãæ¢ããŠãããŸãããããšåæã«ç§ã¯ãç§ã«ãšã£ãŠå ±åäœã«å±ãããšããããšãããã«éèŠã§ããããæ·±ãèªèããŠãããŸãã
You are a community of faith that provides courage and strength and hope when we are sad or discouraged. You are a community of faith that makes us generous and thoughtful and kind. You are a community of faith that teaches us how to forgive and heal and grow. You are a community of faith that enriches us with assurance and hope and peace.
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We are commissioned by Jesus Christ as his followers to proclaim by our lives the Good News which is our salvation. The Good News that challenges us to welcome all people, to notice their needs, and to respond with open hearts that Godâs love may shine in us and through us.
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It is good for us to read and study Godâs word and to treasure the living Bible. It is better for us to anchor our beliefs as followers of Christ in his commandment that we love one another. But it is best for us to show the meaning of our faith in the example we give one another day by day. This is Saint Benedictâs way. This is what his âschool of the Lordâs serviceâ is all about. It may be the meaning of his famous words, âlisten with the ear of your heartâ. That is, to be moved to action. Medical science has discovered that the first of our senses to develop and function while we are still in the womb is âhearingâ. And âhearingâ is the last of our senses to fail when we die. That tells us something of the importance of hearing.
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Of the many striking lessons and wisdom in the Rule of Benedict there is no other word that better characterizes the overall theme of the Rule than Benedictâs admonition âto listenâ. Benedictâs understanding of listening is an acquired ability, one that usually doesnât come easily. Benedict ties listening to feeling for building relational harmony and bringing people together and feeling good.
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Such listening builds community by being open to discovery and learning; by inviting people in and making them feel safe; by demonstrating unconditional respect and welcome. Listening, then, may be a primary gesture of hospitality that helps people feel they belong. It is no wonder, then, that the prophets exhort us as well, perhaps especially Isiah, to listen to the word of God as the pathway of salvation together in the community of believers. The main door of welcome, therefore, for Benedict, is between our ears in the school of the Lordâs service.
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The world needs perhaps now more than ever women and men who are not closed in on themselves, but filled with your spirit, the Holy Spirit. The world needs the courage, hope, faith and perseverance of Christâs followers. The world needs the fruits of the Holy Spirit: âlove, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-controlâ. The gift of the Holy Spirit has been bestowed upon each one of us, so that we may live lives of genuine faith and active charity, that we may sow the seeds of reconciliation and peace at home and throughout the world. Strengthened by the Spirit and his many gifts, may we devote ourselves with patient perseverance to the works of justice and peace.
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Let our Lenten resolutions and practice help us keep in mind our life-long commitment as Catholics to follow our hearts in the way of Godâs love, usually in the small things that have big results: a smile, calling someone by name, feeding the hungry, helping a stranger find meaningful work. Remember always Jesusâ words, he who welcomes another welcomes me.â
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The sadness of leaving is because of the joy of knowing you. You are a gift that I carry into Eternity. You are a special blessing on my path that helps me see, that nurtures hope, and that gives me peace.
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http://www.saintjohnsabbey.org/tbm
http://www.saintjohnsabbey.org/monastic-life/oblates/
http://www.saintjohnsabbey.org/monastic-life/oblates/oblate-newsletter/
BENEDICTINE VALUES
Community Living
Lessons from the Sixth Century Benedictine Tradition: Sixteen Shared Values
Roman Paur OSB, Prior,
Trinity Benedictine Monastery Oblates, 21 March 2016
Saint Benedict was born in 480 in Nursia, northern Italy, a time of continuing social chaos and political instability. Fifth-century Europe, the end of the Classical Period, had undergone such dramatic upheavals as the collapse of the Roman Empire, bloody invasions of the Goths, Vandals, and Huns, and the sacking of Rome. Famous names of this period, among others, include John Chrysostom (349-407), John Cassian (360-435), Augustine of Hippo (354-430), Clovis I (466-511), Benedict (480-547), Patrick (4th-5th c), Cyril of Alexandria (376-440), Nestorius (386-450), Pelagius (360-418), and Attila the Hun (434-453); and Councils of Ephesus (431 and 449), Council of Chalcedon (451).
The traumatic turmoil continued into the sixth century, the beginning of the Middle Ages, with fractured kingdoms fiercely competing for power and domination. The pandemic bubonic plague of Justinian (541) ravished the eastern continent, the Lombards invaded Italy, the Slavs plundered the Balkans and the Visigoths squelched Spain. Important names include the Prophet Muhammand (570-632), Gregory the Great (540-604), Augustine of Canterbury (d.604), Benedict (d.547), Justinian (527-565), Procopius (500-560), Boethius (480-525), Cassiodorus (485-585), Prince Shotoku (573-621); Hagia Sophia Church built in Istanbul (537), Synod of Constantinople (543).
The Christian monastic tradition begins perhaps in the early fourth century in Egypt, Turkey, and Palestine with such hermits as Paul of Thebes, Basil the Great, Cyprian, Pachomius and, perhaps most notably, Anthony, and spread westward as an established tradition by the sixth century.
Pope Gregory wrote a history of Saint Benedict about fifty years after Benedictâs death intended to edify the reader perhaps more than set down historical facts. According to Gregory, Benedict was born in Nursia, a mountain village northeast of Rome. His parents sent him to Rome for a classical education but he was disgusted by the degenerate life there and left for Subiaco southeast of Rome where he lived as a hermit for three years. There a monk named Roman looked after him until Benedict moved to Monte Cassino where in about 529 he wrote his Rule and built his premier monastery over an ancient temple dedicated to Apollo.
Benedictâs rule draws from earlier monastic and spiritual writings especially of Cassian and Basil. The Rule is a synthesis of those values of humanity drawn from the Gospel that extol the virtues and vulnerability of people in praise of God and in challenging individuals to grow in virtue with the help of one another in community. The Rule dissects the challenges of people living together affirming a common goal and sharing a belief in God. Benedict calls his guidelines for community life âa rule for beginnersâ.
The mission of Trinity Benedictine Monastery, Fujimi, Japan, echoes the Benedictine tradition throughout history and the world: Trinity Benedictine Monastery is an international Roman Catholic religious community anchored in the Japanese culture. The monastery serves the Church of Japan as a praying community by witnessing the Gospel of Jesus Christ in life and work of the monks together, in public prayer for world peace and the well-being of all peoples, and in ministries of hospitality, learning, and pastoral outreach.
Some specific community values underscored in the Rule include:
1. Awareness of God
Benedict is steeped in the emerging Christian culture of his time. The Catholic Church is finding its way through local synods and national councils of bishops in defining or clarifying beliefs that at times strain understanding between the east and west, and in both centralizing administration and consolidating power at a time of social upheaval and instability. The dominant imagery of God is fearsome with vivid imaginings of a need for severe penance, ridged self-denial, and conversion to control the unruly body and emotions, and to âearnâ a place in heaven through self-sacrifice and service. But unlike contemporary traditions of monastic asceticism in his day, Benedict emphasized a balance of responsible discipline, thoughtfulness, work, and prayer. For him perhaps the challenges of community living provided enough ascetic practice!
2. Community
Itâs all about community for Benedict. He describes his efforts as a ârule for beginnersâ. Those who seek to develop human and Christian virtues cannot usually do it alone, especially in the beginning. They need âthe help of many brethrenâ. The wisdom of the Rule underscores the advantages of learning how to be together, work together, and pray together, benefiting from rubbing shoulders, sharing resources, being flexible, and learning to compromise in a life of reality and balance. And Benedict clearly believes that the monksâ demonstrated love of each other and guests is the measure of their love of God.
3. Prayerfulness
For Benedict, extolling community living as the purpose of the monastery is modelling the Gospel prescription of praising God by honoring one another as a way of life. Special times are designated for common prayer and worship as well as personal prayer and lectio.
4. Hospitality
The hallmark of the Benedictine tradition is hospitality, welcoming all people, especially strangers and the poor and down-trodden, not only with a friendly greeting but seeing to it that they are properly fed and clothed and have a place to rest for awhile. No one is to be turned away. Guests were so prevalent that monasteries typically had a porter or guestmaster and a guest house.
5. Listening
For Benedict, the door of hospitality is through the ears! Benedict writes, âlisten with the ear of your heartâ meaning that understanding is rooted in discovering the human being with compassion and learning, and benefiting from his or her presence. Unique to Benedictâs time and tradition is taking counsel with the community before leadership makes a decision and especially noting the importance of listening to the newer and younger members of the community.
6. Respect
As above with âlistening from the heart,â the monks should strive to respect one another and to welcome guests with a similar respect so that they may feel safe and cared about without judgment. Monks and guests alike are to be free of ridicule in a refreshing oasis of personal and spiritual renewal called conversatio. The monastery is seen as a place of personal discovery in the tradition of people making and telling their stories and being heard with a sense of belonging and fairness where justice reigns. Practicing civility at an unruly time in history was a primary value.
7. Learning
Benedict calls the monastery âa school of the Lordâs service,â a refuge of self-awareness and accountability with the help of many brethren. The behavior of an individual is the business of the community. The monks are admonished to look after one another, to anticipate one anotherâs needs and to respond eagerly with kindness and gentleness.
8. Forgiveness
Relational accord is a primary goal that can readily be compromised in community for all sorts of reasons such as resentment, jealousy, power, petty squabbles, etc. This is a given and Benedict urges people to take advantages of specific resources to resolve conflicts peacefully and heal wounds of discord. At the core of community living is learning the virtue and benefits of forgiveness, both in forgiving and being forgiven, as the mortar of relational peace.
9. Patience
Bear with one anotherâs infirmities, shortcomings, Benedict admonishes, knowing how difficult it can be for people to live and work and pray together, each having faults and failures with the younger members benefiting from the example of the elders.
10. Care for the sick and elderly
The Rule shows special compassion for the sick and elderly who may have particular needs that require of others patience and persistence. But neither are they to take advantage of the generosity of their confreres.
11. Order
Structure is the skeleton of community order and Benedict details the mapping out of the day, seasons, and authority clearly but with flexibility that allows for special consideration and circumstances. The personal side of public order is disciplining oneâs habits in regard to behavior: fraternal interaction, the practice of appropriate silence and speech, eating, drinking, sleeping, etc. This contributes to a sense of healthy wellbeing geared toward deepening selfless and generous service.
12. Remembering
The life and contributions of individual monks are revered, each savoring the stories of confreres within the community.
13. Gratitude
The monk ought to show gratitude to God for the blessings he receives, especially of his faith, that give him the opportunity to serve others in a life of obedience to one another and his superior.
14. Generosity
Benedict is conscious that the resources of communities will vary considerably depending on the circumstances of the place, people, and time, and he cautions the monks to be generous to others with what little they may have.
15. Work
With his comment, âby the labor of their handsâ Benedict so blesses the value and, therefore, the dignity of work of all kinds, perhaps especially of manual labor along with intellectual discipline and artistic achievement as the bedrock of community livelihood and personal worth.
16. Stewardship
What we may now call sustainability is deeply rooted in this sixth century document with particular regard given to the tools of the monastery and care for the environment as a sacred trust. Benedict valued learning and created the âscriptoriumâ where monks copied and transmitted manuscripts for the preservation of learning and culture of all kinds and from all known sources and traditions. Important manuscript libraries are associated with Benedictine monasteries.
BENEDICTINES, A POINT OF VIEW
The Benedictines: A Point of View
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Roman Paur OSB, Prior, Trinity Benedictine Monastery, Fujimi, Nagano-ken
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Hopefully there are important moments in each of our lives with particular people who become very special to us. Such times and persons stick in our memory, build relationships, and stay with us throughout our years. These people are our blessings. They care about us. They challenge us. And we are happier because of them. They give us strength and courage and hope. They pick us up when we stumble. They lift our spirits when we are discouraged. They enlarge us and teach us forgiveness. They help us see better, work better, and be better. Such relationships of affection are anchored in precious moments that multiply and deepen. These moments are wonderful opportunities and special graces, surprising gifts from God who knows our needs. We cherish such times that germinate love because we touch one another with a seed of immortality that builds us up in this life and surely lingers in the cosmos of eternity. These are truly little miracles that make us feel good and give us a boost.
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Saint Benedict was a fifth century Italian sage whose legacy is the Benedictine monastic tradition. His writings show him to be a practical man steeped in the spiritual culture of his day and a profound understanding of human nature. He clearly understood and valued the importance of community life. He was a pathfinder in extolling respectful relationships as the bedrock of spiritual purpose and a primary means of seeking God. Saint Benedict called his guidelines for community living a âRule for beginnersâ. But it set the bar high in underscoring an awareness that the way to God is through one another and not in spite of one another. His Rule, therefore, was not for isolated hermits. The Rule was for people being together and learning from the ârough and tumbleâ of everyday living how to be respectful and creating moments that become special.
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In 1931 a small group of Benedictines from the German Abbey of Beuron, settled in Chigasaki (Tonogaoka) south of Tokyo but that community was disbanded in 1939. The Benedictine monks from Saint Johnâs Abbey, Collegeville, Minnesota, USA, came to Japan in 1947 and established Saint Anselmâs Priory and Parish where they engaged in pastoral ministries. However, in 1999 they moved to Fujimi in the hope of attracting vocations. The new monastic facilities were designed by Tokyo-based Ken Takagaki Associates. The place, newly renamed Trinity Benedictine Monastery, and popular guest house were a quiet and peaceful resource of spiritual renewal that attracted over 17 years many visitors and some Japanese temporary vocations. However, over the nearly 70 years of the Saint Johnâs Benedictines in Japan, there were only two Japanese vocations who stayed and one man from mainland China. Trinity Benedictine Monastery is closing in August, 2016, the last of the Benedictine men in Japan. There continues to be Benedictine Sisters and Trappist women and men carrying on the tradition in Japan.
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Together we grow conscious of the mutual contribution of the faithful and Benedictines in building up Godâs community as a testimony of faith in action. The Benedictines are privileged to express our common faith with you. And the faithful are our legacy. It is your faith that is the salt of the earth and the light of the Christian community and beyond. It is your faith that we continue to honor as we listen to the Gospel and find courage in Jesusâ healing and comforting words. It is your faith that holds you in our prayers in creating the miracles of relational healing of people made special.
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Our miracles make believers out of people, and followers. Believing is seeing. Our common faith in Jesus as God and savior requires us to welcome and respect all people. Our faith also commissions us as miracle-makers. And miracles are what we do, sometimes incidentally, that can open the heart of my friend or neighbor; or husband or wife or son or daughter; and eyes or ears to see better, hear more, understand deeper, and make a difference in being more kind or more thoughtful or more responsible or demonstrate greater respect.
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Trinity Benedictine Monastery is an international Roman Catholic religious community of men anchored in the Japanese culture. The monastery serves the Church of Japan as a praying community by witnessing the Gospel of Jesus Christ in our life and work together, in public prayer for world peace and the well-being of all peoples, and in ministries of hospitality, learning, and pastoral outreach.
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COMMUNICATION
Listening (Communication)
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Roman Paur OSB
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A good deal is written about communication, the meaning of it, the importance of it, the complexity of it, and much, more. The topic reminds me with a smile of our deceased confrere, Fr Raymond Pedrizetti, who liked to quip, âWho wants to communicate anyway?â As the philosopher in him, the question was especially poignant because the right response is likely âeveryoneâ, perhaps one of the few philosophical questions that has a clear answer. But what is communication for human beings and how do we do it? What is its physiology and psychology and, perhaps, theology? Does it have any special relevance for monastic living and our spirituality?
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I think Iâm on pretty solid footing in offering a perspective. No doubt my thesis can be challenged by learning theorists, language analysts, sociologists, or perhaps even theologians. But let me summarize whatâs come to be meaningful for me. Perhaps we can start with the reminder that the words in English, communication and community, have a common root, maybe with either one deriving from the other. The word comes from the Latin, âcommunisâ, meaning to share. So communication is about community or community is about communication, to become aware of, to acknowledge, to bring together, to belong, to exchange information through common symbols or behavior, to inform, to learn.
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Iâve grouped the topic into three main kinds of communication: gesture, language, and culture. That is to say, âbehavior, talk, and artâ; or âdoing, saying, and creating.â
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Gesture: Gesture is about what we do with our bodies before and apart from talking. In the stillness of quiet and the busyness of work, gesture is heavy with symbolic value and is the most effective kind of interrelational communication that sends clear messages across cultures. Gesture likely expresses who we are, what weâre about, and what we want. Our new Pope Francis amply illustrates this point in his first few weeks in office in what he does and how he does it.
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Usually learned very early in childhood development, our senses are keen to instantly interpret the messages of gesture and to respond, for example, to kindness or rudeness, reflexively. Typically before we open our mouths we let people know if they are welcome or not, whether we like them or not, whether we are considerate of them or not, whether weâre afraid of them or not, whether we want them or not.
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It is the smile, the bow, the handshake, the embrace, the kiss, the gift; itâs also the frown, the nervousness, the shuttered window, the barbed wire, the gun, small or big, the bomb. We are tuned to these signals of welcome and friendliness or not, of warmth and helpfulness or not, of respectful listening or not.
埮ç¬ã¿ããèŸåãæ¡æãæ±æããã¹ãã®ããããŸããçãé¡°ãã衚æ ãç¥çµè³ªãªæ 床ãéšæžãéãããçªã匵ãããããããæåºéç·ã倧å°ã«ããããããéãç匟âŠâŠç§ãã¡ã¯ãããã®åŸŽïŒãããïŒãèŠãŠãæè¿ãåæ ã®æç¡ãæãããåªããã®æç¡ãèŽãè³ã®æç¡ãèŠæ¥µããããšããŸãã
Gesture is the primary building material of community. It validates our intention. Gesture invites others in or keeps them out. Itâs a short step to link gesture to Benedictâs use of the word âzeal,â good and bad, always experienced in our behavior. Gesture also signals presence, a kind of profound prayer. Simple kindly gestures may expand into feeding the hungry, clothing the naked, visiting the sick and imprisoned, and an attitude of attention toward the needy. And the first and primary step of enculturation is likely gesture, how we behave among one another.
æäœã¯ãå ±åäœã®åœ¢æã«ãšã£ãŠäœãããéèŠãªã建ç¯è³æãã§ãããç§ãã¡ã®æå³ãèªèšŒãããã®ã§ããæäœã«ãã£ãŠãä»è ãå ã«æãå ¥ããããšãã§ããå€ã«çœ®ãããŸãŸã«ããããšãã§ããŸããèãããã£ã¯ãã¯ãç±å¿ããšããèªã䜿ã£ãŠããŸããããã®åæªã«ãããããããç±å¿ãã¯åžžã«ç§ãã¡ã®è¡åã®äžã«ãããæäœãšéåžžã«è¿ãé¢ä¿ã«ãããŸããæäœã¯ãŸããååšã®åŸŽã§ããããæ·±ãç¥ãã®äžçš®ã§ããæ°åããªãæãããã®æäœããããŸããŸãªè¡çºãžæ¡å€§ããããšããããŸãã飢ããè ã«é£ã¹ç©ãäžãã裞ã®è ã«è¡£æãçããç 人ãå人ã蚪ããè²§å°è ã«ç®ãåããããšãªã©ã§ãããŸããèªåã«ãšã£ãŠæ°ããªç°å¢ã«å ¥ãããšãããšãã«ã¯ãããããæäœãæåã®éèŠãªã¹ããããšãªããŸããç§ãã¡ããã®å Žã«éŠŽæããã©ããã¯ãä»è ã®äžã§ã©ã®ãããªè¡åãåããã§æ±ºãŸãã§ãããã
We communicate what relationally is most important without opening our mouths before we utter a single word. A kindly face and reassuring look are the stuff of community accord and the universal language of peaceful wellbeing. They are the window through which people see us first and through which we connect with others. Gestures make the biggest and longest-lasting impression about both individual behavior and, for example, the rubrics of common prayer and worship. Gestures are easy to remember and hard to erase. Gestures, then, are an outward sign, like the Sacraments, created by us to express meaning, always important, never concealed, and typically tell-tale.
ç§ãã¡ã¯ãçžæã«äœãäžèšçºããåã«ããã®äººãšã®ããããã§æãéèŠãªãã®ãå£ãéããã«äŒããŠããŸããåªããç¬é¡ãçžæã®å®å¿ãä¿ã衚æ ã¯ãå ±åäœã®äžèŽã®èšŒãã§ããã誰ã«ã§ãéããå¹³åã®èšèã§ãããã®ãããªè¡šæ ã¯ãèšãã°ãçªãã§ããã人ã ã¯ãŸãæåã«ãã®çªãéããŠç§ãã¡ã®ããšãçºããç§ãã¡ããŸããã®çªãéããŠä»è ãšãããããŸããã²ãšãã²ãšãã®æ 床ã®å°è±¡ã«ãããŸãäŸãã°å žç€Œã®ç¥ããç¥åã«ãããå šäœçãªå°è±¡ã«ããæå€§ã§æé·ã®è²¢ç®ãããã®ãç§ãã¡ã®æäœã§ããæäœãšãããã®ã¯çžæã«èšæ¶ãããããããã®èšæ¶ã¯å®¹æã«ã¯æ¶ããããããã§ããã€ãŸãæäœãšã¯ãç§è¹ã®ããã«ãåžžã«éèŠã§ã決ããŠé ãããããšããªãããŸãå žåçã«äœããç©èªããšããæå³ã§ãç§ãã¡ãåµãããããç®ã«èŠãã象城ã§ãã
Gestures say a lot about us. They express our heart. They clearly tell people who we are, what weâre like, and how comfortable they may be with us. Gestures, are the foundation of whatever else we may want to communicate because they describe and express our feelings at least at the moment, which is what counts, and probably more long term. Other words for gesture may be, therefore, behavior and action. So indeed communication is first about gesture, and then about language and culture.
æäœã¯ãç§ãã¡ã®ããšãéåŒã«èªããŸããç§ãã¡ã®å¿ãæäœã«è¡šããŸããç§ãã¡ãäœè ãªã®ããã©ã®ãããªçãæ¹ãããŠããã®ããæäœã«ãã£ãŠäººã ã«äŒããããã®äººã ã¯ç§ãã¡ã®æäœãéããã©ã®çšåºŠããã§å®ãããã®ãã©ããã倿ããŸããæäœã¯ãå°ãªããšããã®ç¬éã®ç§ãã¡ã®ææ ã衚ããŸããããããããæãéèŠã§ãããããããé·ãã«ããã£ãŠãã®éèŠæ§ã¯å¢å€§ããããšã§ããããã§ããããæäœã¯ã³ãã¥ãã±ãŒã·ã§ã³ã«ãããåºç€ã«ãããããã®äžã«ä»ã®èŠçŽ ãç¯ãããŸããæäœã¯ããã®ãããªæå³ã§ã¯ããæ åºŠããŸãã¯ãè¡åããšèšãæããããšãã§ããŸããããã«ãã³ãã¥ãã±ãŒã·ã§ã³ãšã¯å®ã«æäœã«å§ãŸãããã®æ¬¡ã«èšèªãšæåãæ¥ãã®ã§ãã
Language: Talking in relational terms is secondary to gesture. Language may serve to explain our emotions and express or refine thinking and ideas. Speaking can enhance the learning process, and the same words, if written, can reach beyond the present moment to people near and far. Language, both spoken and written, can draw from the distant past and reach far into the future. Speech and writing preserve and make available the awareness and understanding of history and the development of thought and the evolution of ideas as well as the drama of living at a particular time and place.
èšèªïŒã©ã³ã²ãŒãžïŒâŠäººéé¢ä¿ã«ãããŠæäœã®æ¬¡ã«äœçœ®ãããã®ãäŒè©±ã§ããèšèªã¯ç§ãã¡ã®ææ ã説æããããæèãçºæ³ã衚çŸããããããããæŽç·Žãããããã«åœ¹ç«ã€ããšããããŸããäœããåŠã¶ãšããèšèã«åºããŠçºè©±ããããšã«ãã£ãŠåŠã³ã匷åããããšãå¯èœã§ãããåãèšèãæåã«æžãçããã°ãçŸæç¹ãšããå¶çŽãè¶ ããŠä»æã«ãã人ããããªãé ããšããã«ãã人ã«ãäŒããããšãã§ããŸãã
Oral traditions are not only recorded in memory but have become part of written history that testifies to people passing through time and leaving their mark. So speech is an important late-comer in the development of humanity. But as important as it is, it is not as instant and essential as gesture is obvious and inevitable. Linked with gesture, language can ignite our creative instincts, sometimes genius, and build a legacy we call culture.
æãã壿¿ã§äŒããããŠããäŒçµ±ã¯ã人ã ã®èšæ¶ã«å»ãŸããã ãã§ãªãããããŠæåã«ããæŽå²ã®äžéšãšãªããæã®æµããè¶ ããŠäººã ã«çå®ãèªããããããšã«ããããã®ååšã®èšŒããçããŠããŸãããã§ãããèšèã¯ã人é¡ã®çºå±å²äžã§ããªãã®æéãçµãŠããç»å Žãããšã¯ãããéèŠãªåœ¹å²ãæ ã£ãŠããŸããããããéèŠã§ã¯ãããŸãããæäœãæçœã§äžå¯é¿ã§ããããšãæãã°ãèšèã¯æäœã»ã©ã®å³å¹æ§ãå¿ ç¶æ§ã¯ãããŸãããèšèã¯ãæäœãšé£æºãããç§ãã¡ã®åµäœææ¬²ã«ç«ããšããããšããããŸããæã«ã¯å€©è³Šã®æãè±éãããæŽå²ã«æ®ãäœåãçã¿åºãããããšããããŸãããããç§ãã¡ããæåããšç§°ãããã®ã§ãã
Language, written and spoken, uses words strung together in a specific conventional structure to communicate awareness, refine understanding and enhance learning. Words are created to explain, narrate, clarify, and also to confuse and conceal as well. We wrap our spirituality in words centered in Jesus Christ, the Word made flesh, and are refreshed through the Sacraments that are essentially expressed in gesture and speech. Obviously the written word stimulates our lectio divina and can shape our silence. Gesture and words also allow a faith to become a culture.
æåã«æžãããèšèãå£ã§èªã£ãèšèããããç¹å®ã®æ§é ã«åºã¥ããŠçµã¿åããããè€æ°ã®èªã®ãŸãšãŸãã§ãããä»è ã«äœããç¥ããããçè§£ãæ·±ãããåŠç¿ãä¿é²ãããªã©ãç®çã¯ããŸããŸã§ããäœãã説ããèªããæããã«ããããã«èšèã玡ãããšãããã°ãä»è ãå°æãããããäœããé ãããããããã«èšèã䜿ãããšããããŸããç§ãã¡ã¯ãèãšãªãããèšïŒããšã°ïŒã§ããã€ãšã¹ã»ããªã¹ãããæŽŸçããããŸããŸãªèšèããã£ãŠèªåãã¡ã®éæ§ãå ã¿ãæäœãšèšèã«ãããŠæ¬è³ªçã«è¡šçŸãããç§è¹ãéããŠæ°ãã«ãããŸãã
Culture: Culture is the enduring expression of beauty. Some people would not define it as such but it may be what counts. However not everyone sees beauty the same way and some may have a hard time finding it at all. Culture has numerous faces. It takes on many forms such as music, painting, sculpture, poetry, and theatre. It can be born of pleasure or pain. It can be excited by nature and wonder, or by getting and giving. Culture releases imagination and shapes exploration and builds on achievement. It is typically a legacy of very hard work, focused learning, and disciplined talent.
æåïŒã«ã«ãã£ãŒïŒâŠæåã¯ãæã®æµãã«èããããšã®ã§ããçŸã®è¡šçŸã§ããæåããã®ããã«å®çŸ©ããããšã«ç°è°ãå±ãã人ããããããããŸãããã§ããããããæã倧åãªæ¬è³ªã¯ãã®å®çŸ©ã®ãšããã§ãããããã ãäœããçŸãããšæãããã©ããã¯äººããããã§ãããä»äººãçŸãããšæãããã®ã«ãèªåã¯çŸãããèŠåºãããããšæãããšããããŸãã鳿¥œãçµµç»ã圫å»ãè©©æãæŒåãªã©ãèžè¡æåã¯ããŸããŸãªé¡ã§çŸãã圢åŒã¯å€å²ã«ããããŸããæŠã³ãããã¯èŠãã¿ã«ãã£ãŠçã¿åºãããèžè¡ããããŸããèªç¶ãé©ç°ã«ãã£ãŠçªãåããããèžè¡ããããŸãããŸããäœããåŸãããšããäœããäžããããšãéããŠã沞ãç«ã€å¿ã衚çŸããèžè¡ããããŸãã
The exquisite lacquer work, pottery and calligraphy of Japanese and Chinese artisans, the writings of Dante and Shakespeare, the music of Beethoven and Rachmaninoff, the paintings of da Vinci and Goya, the sculpture of Funakoshi and Michelangelo, the architecture of Takagaki and Gaudi: these creations and countless more are all about beauty and a cultural heritage of pride and awe to be savored, expressions of the communication of talent that tap both feeling and thinking anchored as they are in gesture and language.
åæŒ¢ã®å ãã¡ã®æã«ããçŽ æŽãããèçµµãè©©æãæžããã³ããã·ã§ã€ã¯ã¹ãã¢ã®æåŠãããŒããŒãã³ãã©ãããããã®é³æ¥œãããŽã£ã³ãããŽã€ã®çµµç»ãèè¶æ¡ããã±ã©ã³ãžã§ãã®åœ«å»ãé«å£å»ºæ¬¡éãã¬ãŠãã£ã®å»ºç¯ããã®ä»ã«ãæ°ãåããªãã»ã©å€æ°ã®åµäœåããããŸããããããããã®çŸããã«çæ¬ã®å¿µãæ±ãã€ã€ãã£ãããšå³ããã¹ãèªãé«ãæåéºç£ã§ãããäººã®æäœãèšèªã«èŸŒããããææ ãšæèã®åæ¹ããåµäœè ã®æèœã«ãã£ãŠçŽ¡ãåºããã衚çŸãããèžè¡ã§ãã
So what does this mean as monastics? How is it relevant? Historically, there is little question that monks, perhaps especially Benedictine women and men, were key players in the creation, preservation, and transmission of culture. Additionally, the Rule of Benedict, is likely motivated by the importance of respectful communication as the foundation on which healthy community living is created, the very pathway of godliness.
ãã®ããšã¯ãä¿®éè ã«ãšã£ãŠã©ã®ãããªæå³ãããã®ã§ãããããä¿®éçæŽ»ãšã®é¢é£æ§ã¯äœã§ãããããä¿®éè ïŒãªãã§ãç¹ã«ãããã£ã¯ãäŒä¿®é士ã»ä¿®é女ïŒãã¡ããæåãåµé ããä¿è·ããç¶æ¿ãããšããé倧ãªåœ¹å²ãæŽå²çã«æ ã£ãŠããããšã¯ééããããŸãããå ããŠããèãããã£ã¯ãã®æåŸãã®èæ¯ã«ã¯ãæ¬æã«æºã¡ãã³ãã¥ãã±ãŒã·ã§ã³ãäœããã倧åã«ããããšããæãããã£ãã¯ãã§ãããããå¥å šãªå ±åäœç掻ã圢æããåºç€ãšãªããæ¬èã«è³ãéãã®ãã®ãšãªããŸãã
Gesture, language and art, and the greatest of these is gesture!
æäœãèšèªãèžè¡ããã®äžã§æãçŽ æŽãããã®ã¯æäœã§ãã
COMMUNITY
Abbot John Klassen OSB
倧é¢é·(ã ãããã¡ãã)ããžã§ã³ã»ã¯ã©ãã»ã³
18 March 2013
Introduction
One of the many features that distinguishes
the Rule of Saint Benedict from any of its precursors,
especially the Rule of the Master,
is its robust sense of community.
Benedict had a genius for reshaping, synthesizing,
and adding new material in his âlittle Rule . . . for beginnersâ (Rule, 73. 8).
He created a structure of community life that is truly sacramental,
functioning as a fundamental graced medium
for each memberâs salvation and journey to God.
The word âcommunityâ can easily become a buzzwordâ
like Philadelphia Cream Cheese, just spread it over everything!
It then lacks the specificity that supports its true meaning and purpose.
Not so for Benedict and his Rule.
There are, in fact, numerous elements in the Rule
that give substance and definition to Benedictine community,
such as calling it together for counsel,
coming together at specified times for prayer,
practicing lectio divina,
or having all members take their turns
at serving in the dining room or elsewhere in the monastery.
For Benedict the health of a community
also means disallowing murmuring, complaining, and gossiping.
Each member is given a place in the community
so that each knows where he stands.
We develop the attitude, the habit, and the skills to treat each person with respect,
even under trying circumstances.
We never stop referring to the holy purpose of the community.
The spiritual goal of life in a Benedictine monastic community
Absolutely essential to the flourishing of Benedictine community
is its high spiritual purpose â to seek God with the Gospel as our guide.
Without that transcendent goal,
life in community very quickly degenerates
to tightly held, self-justifying resentments
and grade-school playground quarrels.
With that transcendent goal,
we daily surrender to the compassion and mercy of the Gospel,
serving Christ, the servant of all, and the true King.
âMay He bring us all together to everlasting life.â
Working to create and renew relationships in community
We know that a vibrant community life
depends on more than structures and high ideals.
For its inner life,
it depends on the web of human relationships
that provides the context for the daily, human,
grace-filled sustenance that keeps us going.
Benedict gives considerable weight to the practice of charity,
and this is not surprising,
given that love of God and neighbor
are the point, outcome, and pathway of the Gospel.
In biochemical systems,
water is often a product, or a reactant,
and always the solvent for all transformations.
So it is for love in community:
it is the beginning, the end, and the means.
Relationships with specific individuals wax and wane,
depending on a whole range of variables.
Relationships need time and attention.
We come into community
and are part of a given peer group.
As time goes on,
some members of that group make the painful decision to leave.
Sometimes assignments take us away from each other
and despite our best efforts
the strength of the relationship diminishes.
At others we lose life-giving friendships to death.
These patterns are normal in community life
and require us to constantly re-invest in the life of the community
and in relationship to specific persons.
Sometimes a confrere may challenge me
about the way I am living monastic life,
whether that is my lack of participation in the common life,
my short temper, tendency to procrastinate,
or my fidelity to a medical or physical regimen.
I let that confrere know in no uncertain terms,
I donât want to hear the criticism, especially not from him.
As things go their course, the relationship is never healed,
we do the âguyâ thing and never talk about it again.
And the relationship becomes superficial,
never having the emotional depth it once had.
The repair of damaged or broken relationships
is an entirely appropriate goal for the season of Lent.
A key element of this can be a recommitment
to the common elements of our life:
prayer, Eucharist, meals, service.
We may also wish to reach out
and form new friendships.
The sacrament of reconciliation
For all Catholics and especially for clergy
and men and women religious,
the sacrament of confession, as it was called before liturgical renewal,
was a part of a weekly ritual.
As a result, the experience was repetitive
and for any person tending toward scrupulosity,
it was a nightmare.
The weekly practice also tended to create
a focus on oneâs sinfulness.
Since many sins were and are habitual,
not easily changed in the short term,
confessing the same sins week after week
could leave one with the feeling that
âThis isnât working!â or âI must not have much faith.â
Finally, I donât think that there was any sense that
Eucharist contains within it the grace of forgiveness and reconciliation.
In the years since the renewal of the sacrament in both its theology and its name
to either the Sacrament of Penance or the Sacrament of Reconciliation,
I think the practice in the monastery has varied enormously.
In the sacrament of reconciliation
we encounter the saving and healing grace of Jesus Christ.
It contains within itself the practice
of examination of conscience.
Taking stock each day of how
I have lived the solemn commitments of my life
is part of living in the spirit of the sacrament.
Learning how to give and receive forgiveness each day
from confreres is central to the sacrament.
One only has to remember the outcome
of the parable of the unforgiving slave in Matthew 18
as a warning to put this dimension of sacrament into practice.
Saint Benedict urges us to make peace before the sun goes down.
Sometimes that is not possible or desirable â
we may need more time â but this is not an argument for
letting the damaged relationships smolder.
The sacrament requires us to make amends for wrongs done,
which probably means pretty often and with alacrity!
When we celebrate Eucharist,
we remember that Jesus shed his blood for the forgiveness of sins.
As we live Eucharist we receive,
we are trying to live the reconciliatory dimensions of the Eucharist.
Surely this means knowing from oneâs own experience
that between âvenialâ and âmortalâ
there is a range of serious sinfulness
that should neither be reduced to âminor faultsâ
nor blown up to âtotal loss of grace.â
Living as a Eucharistic community means
that we take sin seriously,
that we recognize when we have acted in a hateful way toward another;
when we have spoken in vicious denigration of another;
when we have dismissed another with contempt.
I think it is a good practice to aim to receive
the sacrament of reconciliation on at least a quarterly basis.
Doing this assures that we engage in a systematic examination
of how we are living the life.
Speaking our awareness of failing to another human being
puts it on a human scale and opens us to another point of view.
The sacrament can free us from any residual guilt or shame
about the way we have conducted ourselves.
Finally, an astute confessor may help us re-categorize:
We may be putting something in the moral box
and we may need additional help, say from a good therapist.
We make a solemn vow of conversatio,
a vow that includes the element of continual conversion
towards greater fidelity to the Gospel.
Grace is dynamic and always requires our ongoing, attentive response.
We need help every day to be awake,
to be alert for grace, for the power of the Gospel
to more fully present in each one of us
and in the community.
It might be good to approach our Lenten practices
with the same attitude that professional figure skaters when training.
They fall a lot -- they expect to fall.
The more advanced they are, the more frequently they fall.
The important thing is getting up and trying it again.
LENT
Abbot John Klassen
倧é¢é·(ã ãããã¡ãã)ããžã§ã³ã»ã¯ã©ãã»ã³
February 13, 2013
2013幎2æ13æ¥
"Remember woman, remember man, that you are dust,ãand to dust you shall return."
ãããªãã¯å¡µ(ã¡ã)ã§ããã塵(ã¡ã)ã«è¿(ãã)ã£ãŠããã®ã§ããã
"Repent and believe in the Gospel."
ãæ¹å¿(ãããã)ããŠçŠé³(ãµããã)ãä¿¡(ãã)ããªãããã
These two short admonitions, though coming from very different parts of the Bible,
form a diptych, two illuminated pages, side by side, turned toward each other, in lively conversation.
ãããã®ç(ã¿ãã)ãïŒ(ãµã)ã€ã®æ(ããŸã)ãã®èšè(ããšã°)ã¯ãèæž(ãããã)ã®ç°(ããš)ãªã£ãéšå(ã¶ã¶ã)ããåº(ã§)ãŠããŸããã
ãã®å (ã²ãã)ãæŸ(ã¯ãª)ã€ïŒ(ã«)ããŒãžã¯ãé£å士(ãšãªãã©ãã)ã«ãªããã§ããäº(ãã)ãã«å(ã)ãããã£ãŠãç(ã)ãç(ã)ããšãã察話(ããã)ãããŠãããäº(ãµã)ã€æ(ã)ãã®æž(ãã)ã®ããã§ãã
"Remember that you are dust" --words that God speaks to Adam, immediately after disastrous disobedience.
ããããªãã¯å¡µ(ã¡ã)ã§ããããããã¯ç Žæ» (ã¯ãã€)ãç(ã)ãäžåŸé (ãµãã ããã ã)ãç¯(ãã)ããçŽåŸ(ã¡ããã)ã«ãç¥(ãã¿)ãã¢ãã ã«è©±(ã¯ãª)ã
ããèšè(ããšã°)ã§ãã
A play on words because Adam was formed by God out of the earth in that ancient, wonderful story, and received the breath of life from God.
å€ä»£(ãã ã)ã®çŽ æŽ(ãã°)ããã話(ã¯ãªã)ã®ãªãã§ãã¢ãã ã¯ç¥(ãã¿)ã«ãã£ãŠå(ã€ã¡)ããäœ(ã€ã)ãããŸããããããŠãç¥(ãã¿)ã
ãåœ(ãã®ã¡)ã®æ¯å¹(ãã¶ã)ãå(ã)ããŸãããïŒããã¯å·§(ãã)ã¿ãªèšè(ããšã°)ã®é(ãã)ã³ã®ããã§ãããªããªããããã©ã€èª(ã)
ã§ã¢ãã ãšå(ã€ã¡)ã塵(ã¡ã)ã¯ãã䌌(ã«)ãèšè(ããšã°)ã ããã§ããïŒ
Dust, ashes are a graphic symbol of nothingness, powerlessness over death, of anonymous insignificance.
塵(ã¡ã)ïŒç°(ã¯ã)ã¯å š(ãŸã£ã)ãç¡äŸ¡å€(ããã¡)ãªç©(ãã®)ãæ»(ã)ã«å¯Ÿ(ãã)ããç¡å(ãããã)ãå(ãª)ãç¡(ãª)ãç¡æå³(ããã¿)ãã®åå®ç(ãããã€ãŠã)ãªè±¡åŸŽ(ãããã¡ãã)ã§ãã
Dreams that are in ashes are gone, done.
å(ã¯ããª)ã倢(ãã)ã¯ãç«(ã²)ã«æ(ãª)ã蟌(ã)ãŸããæš(ã)ã®ããã«ç°(ã¯ã)ã«ãªã£ãŠããŸããŸãã
Ashes warn us that despite all our learning, our technology, all of our uniqueness and individuality, we all end up in the same place - a stern warning indeed.
ç°(ã¯ã)ã¯ãç§é(ããããã¡)ããã£ãŠãããåŠ(ãŸãª)ãã§ããããšãæè¡(ããã ã€)ãé¡(ãã)ã®ãªãç¬èªæ§(ã©ãããã)ãšåæ§(ããã)ã«ããããã
ããçµå±(ãã£ããã)ç§é(ããããã¡)ã¯ç(ã¿ãª)å(ããª)ãããã«çµ(ã)ãã£ãŠããŸããšèŠå(ãããã)ããŸããâãå®(ãã€)ã«å³(ãã³)ããèŠå(ãããã)ã§ãã
No amount of spin [Note: âtrying to make it sound niceâ] can soften that pronouncement.
ã©ã®ããã«ããŠå(ãã)ãããããšããŠãããã®èŠå(ãããã)ã軜(ãã)ãããäº(ããš)ã¯åºæ¥(ã§ã)ãŸããã
But the other side of the diptych holds another truth, just as profound, and more powerful.
ãããïŒããäžæ¹(ãã£ãœã)ã®ããŒãžã¯ãããäž(ã²ãš)ã€ã®çç(ããã)ããå(ããª)ãããã«æ·±æ·µ(ãããã)ã§ãã£ãšå匷(ã¡ããã¥ã)ãå®(ãŸã)ã£
ãŠããŸãã
"Repent and believe in the Gospel!"
ãæ¹å¿(ãããã)ããŠçŠé³(ãµããã)ãä¿¡(ãã)ããªãããã
This evocative invitation and command says to those ashes-- "You've got part of the truth, but not all of it.
ãã®ç®èŠ(ãã)ããžã®æ(ãŸã)ããšåœä»€(ãããã)ã¯ãããã®ç°(ã¯ã)ã«å(ã)ãã£ãŠåŒ(ã)ã³ãããŸããâããå(ãŸã)ã¯çç(ããã)ã®äžéš(ãã¡ã¶)
ãšãªã£ãïŒããããã®å š(ãã¹)ãŠã§ã¯ãªããã
Have you ever heard of Jesus the Christ, the Word made flesh, the Word made dust, flesh of our flesh?"
ããªãã¯ãè(ã«ã)ãšãªãã塵(ã¡ã)ãšãªããè(ã«ã)ã®è(ã«ã)ãšãªã£ãã¿èšè(ããšã°)ã§ãããã€ãšã¹ã»ããªã¹ãã®ã
ãšãè(ã)ããããšããããŸããã
It is our very situation in which God chose to be revealed.
ããã¯ãç¥(ãã¿)ããçŸ(ããã)ãã«ãªãããã«éž(ãã)ã°ãããç§é(ããããã¡)ã®ææ§(ããããŸ)ãã®ãã®ãªã®ã§ãã
Because of what Jesus did and the way he did it, we are transformed, not by avoiding or denying the dust around and within us.
ã€ãšã¹ããªãã£ãããšããªãã£ããã®æ¹æ³(ã»ãã»ã)ã«ãã£ãŠãç§é(ããããã¡)ã®ãŸãããšç§é(ããããã¡)ã®äž(ãªã)ã«ãã塵(ã¡ã)
ãé¿(ã)ãããïŒåŠå®(ã²ãŠã)ãããããããšãªããç§é(ããããã¡)ã¯å€(ã)ããããã®ã§ãã
We are transformed by completely entering into that darkened state, by going through it.
ç§é(ããããã¡)ã¯ãæé(ãããã¿)ã®äž(ãªã)ã«å®å š(ãããã)ã«å ¥(ã¯ã)ãããããé(ãšã)ãæ(ã¬)ãåº(ã )ãäº(ããš)ã«ãã£ãŠãå€(ã)ããããã®ã§ãã
It is in our dust that we are saved because of the saving work of Jesus Christ.
ã€ãšã¹ã»ããªã¹ãã®æ(ãã)ãã®ã¿æ¥(ãã)ã«ãã£ãŠãç§é(ããããã¡)ãæ(ãã)ãããã®ã¯ãç§é(ããããã¡)ã塵(ã¡ã)ã§ãã£ãããš
ã«ããã®ã§ãã
We celebrate and I mean celebrate the season of Lent because the symbol that appears to spell our doom, is our pathway to life, in Jesus Christ.
ç§é(ããããã¡)ã¯åæ¬ç¯(ããã ããã€)ãç¥(ãã)ããŸãããªããªãç§é(ããããã¡)ã®æ» 亡(ãã€ãŒã)ãæå³(ãã¿)ãã象城(ãããã¡ãã)ã¯ãã€ãšã¹ã»ããªã¹ã
ã«ãããåœ(ãã®ã¡)ãžã®é(ã¿ã¡)ã ããã§ãã
Each one of us has been baptized into Jesus Christ.
ç§é(ããããã¡)äžäººäžäºº(ã²ãšãã²ãšã)ã¯ã€ãšã¹ã»ããªã¹ãã®äž(ãªã)ã«å ¥(ã¯ã)ã£ãã®ã§ãã
It is the only reason we are here today.
仿¥(ããã)ç§é(ããããã¡)ãããã«ããçç±(ããã)ã¯å¯äž(ãããã€)ããã®ã¿ã§ãã
No matter where we are on our spiritual journey, Saint Benedict urges us to prefer nothing to the love of Christ.
ç§é(ããããã¡)ããéç(ãããŠã)ãªæ (ãã³)ã®ã©ããæ©(ãã)ãã§ããŠããè(ãã)ãããã£ã¯ãã¯ãäœäº(ãªã«ããš)ãããªã¹ãã®æ(ãã)ã«å(ãŸã)
ãããšããªãããã匷(ã€ã)ãå§(ãã)ããŠããŸãã
Nothing: not sex, not gaming, not alcohol, not work, nothing.
äœäº(ãªã«ããš)ãïŒã»ãã¯ã¹ã§ããªããã²ãŒã ã§ããªããã¢ã«ã³ãŒã«ã§ããªããä»äº(ãããš)ã§ããªããäœ(ãªã«)
äº(ããš)ãã§ãã
To know the love of Christ, we need to know Christ.
ããªã¹ãã®æ(ãã)ãç¥(ã)ãããã«ãç§é(ããããã¡)ã¯ããªã¹ããç¥(ã)ãå¿ èŠ(ã²ã€ãã)ããããŸãã
What about taking a Gospel, say, the Gospel of Mark, and reading fifteen verses a day, for fifteen minutes, beginning at the beginning?
çŠé³(ãµããã)ãå(ãš)ãäž(ã)ããŠïŒäŸ(ããš)ãã°ããã«ã³ã«ããçŠé³(ãµããã)ãæå(ãããã)ããå§(ã¯ã)ããŠãïŒæ¥(ãã¡ã«ã¡)ïŒïŒç¯(ãã ãããã€)ïŒïŒåé(ãã ãããµããã)
èª(ã)ãã®ã¯ã©ãã§ããã
Read it slowly, by yourself, out loud, a few times, and reflect on it.
ãã£ãããšäžäºº(ã²ãšã)ã§ã声(ãã)ãåº(ã )ããŠãæ°åæ(ãããµããã)èª(ã)ã¿ãªããããããŠé(ãã¥)ãã«è(ããã)ããªããã
Fifteen minutes --to love Christ, we have to know Christ.
ïŒïŒåé(ãã ãããµããã)ã â ããªã¹ããæ(ãã)ããããã«ãç§é(ããããã¡)ã¯ããªã¹ããç¥(ã)ããªããã°ãªããŸããã
Secondly, the Gospel passage we heard today urges fasting and almsgiving during the Lenten season.
ïŒçªç®(ã«ã°ãã)ã«ã仿¥(ããã)è(ã)ããçŠé³(ãµããã)ã§ã¯ã忬ç¯(ããã ããã€)ã®é(ããã )ãæé£(ã ããã)ãšæœ(ã»ã©ã)ããããããšãå§(ãã)ããŠããŸ
ãã
During this season, at all of our Sunday Masses, there are collections devoted to people who need resources, people who are desperate for help.
ãã®å£ç¯(ããã€)ã®é(ããã )ãå š(ãã¹)ãŠã®äž»æ¥(ãã ãã€)ã®ããµã§ããé(ãã)ãå¿ èŠ(ã²ã€ãã)ãšããŠãã人ã (ã²ãšã³ãš)ãå©(ãã)ããã©ãããŠãå¿ (ã²ã€)
èŠ(ãã)ãšããŠãã人ã (ã²ãšã³ãš)ã®ããã«ãç®é(ãããã)ãé(ãã€)ããŠããŸãã
What if we steer the resources that we would normally spend on a snack
and give it to the needy, aware that a small amount of money sometimes goes a long way
æ®æ®µ(ãµã ã)ã¯éé£(ããããã)ã«äœ¿(ã¥ã)ã£ãŠãããé(ãã)ããå°(ããŸ)ã£ãŠãã人ã (ã²ãšã³ãš)ã«ãããã®ã¯ã©ãã§ããããå (ãã¥)ãã®ã
é(ãã)ãå°(ããŸ)ã£ãŠãã人ã (ã²ãšã³ãš)ã«ãšã£ãŠã¯å€§(ãã)ããªå©(ãã)ãã«ãªããŸãã
Third, what about repairing relationships that have been damaged, ignored, or taken for granted during the course of this year?ãåœç¶ã®ããšãšããŠå€§åã«ããªã
第ïŒçªç®(ã ãããã°ãã)ã«ããã®ïŒå¹Ž(ãã¡ãã)ã®é(ããã )ã«å£(ãã)ããŠããŸã£ããç¡èŠ(ãã)ããŠããããããŠåœ(ã)ããå(ãŸã)ã®ããšãš
ãªã£ãŠããŸã£ãé¢ä¿(ãããã)ã修埩(ãã ããµã)ããã®ã¯ã©ãã§ããã
What about reaching out a hand of awareness of friendship, a hand of awareness to those around us?
ç§é(ããããã¡)ã®åš(ãŸã)ãã®äººã (ã²ãšã³ãš)ã«å¯Ÿ(ãã)ãããåæ (ããããã)ã倧å(ãããã€)ã«ããããã«ãæ(ãŠ)ãå·®(ã)ãè¿°(ã®)ã¹ãã®ã¯ã©ãã§ããã
To love Christ is to love Christ's Body --and that Body is not an abstraction - it is us, right here --and the people in our world.
ããªã¹ããæ(ãã)ããäº(ããš)ã¯ãããªã¹ãã®äœ(ããã )ãæ(ãã)ããããšã§ããâãäœ(ããã )ã¯æœè±¡ç(ã¡ã ãããããŠã)ãªãã®ã§ã¯
ãããŸãããâãããã¯ãããã«ããç§é(ããããã¡)ã§ããâããããŠãäžçäž(ããããã ã)ã®äººã (ã²ãšã³ãš)ã§ãã
To be a Christian is to live with paradox.
ããªã¹ãä¿¡è (ãããã)ãšããŠç(ã)ããããšã¯ããã©ããã¯ã¹(ã±ãã©ã£ãã)ïŒé説(ããããã€)ïŒãçããããšã§ãã
We will carry this gray-black cross on our foreheads, a mark of nothingness, a mark of vulnerability.
ç§é(ããããã¡)ã¯ãé¡(ã²ãã)ã®ãã®ç°(ã¯ã)è²(ãã)ã®ååæ¶(ãã ããã)ãç¡äŸ¡å€(ããã¡)ãªç©(ãã®)ã®å°(ããã)ãå·(ãã)ã€ãæ(ãã)ãã®å°(ããã)ããèè² (ãã)ãç¶(ã€ã¥)ãã
ã§ãããã
And yet inwardly, in our hearts, we know that everything is already ours in Christ,
including the promise of eternal life.
ãããå é¢(ãªããã)ã§ã¯ãç§é(ããããã¡)ã¯ããªã¹ãã«ãããŠãæ°žé (ãããã)ã®åœ(ãã®ã¡)ã®çŽæ(ãããã)ãå«(ãµã)ããããã¹ãŠãç§é(ããããã¡)ã®
ãã®ã§ããäº(ããš)ãç¥(ã)ã£ãŠããŸãã
Outwardly we may stumble up the grimy Calvary of our lives.
å€é¢ç(ãããããŠã)ã«ã¯ïŒç§é(ããããã¡)ã¯äººç(ãããã)ã®ã«ã«ãŽã¡ãªãª(ãããããã)ã®é(ã¿ã¡)ãã€ãŸãããªããæ©(ãã)ããŠããããç¥(ã)ããŸã
ãã
Inwardly our dust is already shining with Easter gold.
å é¢(ãªããã)ã§ã¯ãç§é(ããããã¡)ã®å¡µ(ã¡ã)ã¯ãã§ã«åŸ©æŽ»(ãµã£ãã€)ã®ãŽãŒã«ã(ããŒãã©)ã«èŒ(ããã)ããŠããŸãã
MONASTIC INTERRELIGIOUS DIALOGUE
Fr William Skudlarek, OSB
ä¿®éè«žå®æå¯Ÿè©±
ãŠã£ãªã¢ã ã»ã¹ã¯ãã©ãŒã¬ãã¯ç¥ç¶OSB
Trinity Benedictine Monastery, Community Formation Conference, April 2013
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Fr William Skudlarek is the executive director of the Interreligious Dialogue, Rome, and a member of the Vatican Counsel on Interreligious Dialogue. He has a PhD in pastoral theology from Princeton University.
Saint Benedict devotes a good part of his Rule to communal prayer, so it is not surprising that monks have a special interest in liturgy. The Ruleâs emphasis on reading and manual labor, and its chapter devoted to the craftsmen of the monastery, no doubt had a lot to do with monks becoming involved in education, agriculture, and the arts. And the tradition of monks being involved in missionary work and pastoral ministry goes all the way back to Saint Gregory, the Benedictine Pope who sent monks to England around the year 600. But interreligious dialogue? Not only does Benedict say nothing about the relationship of monks to those who are not Christians, the same Saint Gregory says that when Benedict came to Monte Cassino, one of his first acts was to tear down the temple of Apollo and build a chapel dedicated to Saint Martin (Dialogues, II, 8). So much for interreligious dialogue!
èãããã£ã¯ãã¯ãåœŒã®æåŸã®ããªãã®éšåãå ±åã®ç¥ãã«è²»ãããŠããïŒãã®ããïŒä¿®é士ãã¡ãå žç€Œã«ç¹å¥ã®èå³ãæã€äºã¯é©ãã¹ãäºã§ã¯ãããŸãããèªæžãšåŽåãéèŠããæåŸãšãä¿®éé¢ã®å·¥èžå®¶ã®ããšã«ã€ããŠæžãããç« ãããããšã«ãã£ãŠãä¿®é士ãã¡ãæè²ã蟲æ¥ãå·¥èžã«åŸäºããããã«ãªã£ãããšã¯çãäœå°ããããŸããããããŠãä¿®é士ãã¡ãåžæã®æŽ»åãšåžç§ã«åŸäºããäŒçµ±ã¯ã600幎ããè±åœã«ä¿®é士ãã¡ãéã£ãããããã£ã¯ãäŒä¿®é士ã§ããæçèã°ã¬ãŽãªãªã«ãŸã§ããã®ãŒããŸããããããè«žå®æå¯Ÿè©±ã¯ã©ãã ã£ãã§ããããããããã£ã¯ããä¿®é士ãã¡ãšããªã¹ãæä¿¡è ã§ãªã人ã ãšã®é¢ä¿ã«ã€ããŠäœãèšã£ãŠããªãã ãã§ã¯ãªãããããã£ã¯ããã¢ã³ãã»ã«ãã·âãã«æ¥ãæã«ãæåã«ããã¹ãäºã¯ã¢ããã®ç¥æ®¿ãåãå£ããèããŒãã£ã³ã«å¥ç®ããèå ã建ãŠãããšã ãšããã®åãèã°ã¬ãŽãªãªã¯èšã£ãŠããã®ã§ãã(察話11,8)ããªããšããè«žå®æå¯Ÿè©±ã§ããããïŒ
And yet, the Churchâs contemporary understanding of the meaning and purpose of interreligious dialogue corresponds well with Benedictâs perception of the monastic life. In Nostra Aetate, the Second Vatican Councilâs declaration on the relation of the Church to non-Christian religions, Catholics are urged to engage in dialogue and collaboration with adherents of other religions in order to ârecognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural valuesâ that are to be found there (n. 2).
ããããªãããçŸä»£ã®æäŒã®è«žå®æå¯Ÿè©±ã®æå³ãšãã®ç®çã«ã€ããŠã®çè§£ã¯ããããã£ã¯ãã®ä¿®éçæŽ»ã«ã€ããŠã®èªèãšãã䌌ãŠããŸãã第ïŒããã«ã³å ¬äŒè°ã®ããªã¹ãæä»¥å€ã®è«žå®æã«å¯ŸããæäŒã®æ 床ã«ã€ããŠã®å®£èšã§ããNostra Aetateã®äžã§ãã«ããªãã¯ä¿¡è ã¯ãä»ã®è«žå®æã®ä¿¡å¥è ãšã®è©±ãåããšååãéããŠããããã®ããšã«èŠåºãããã粟ç¥çãé埳çå¯ããã³ç€ŸäŒçãæåç䟡å€ãèªããä¿åããããã«ä¿é²ãããããã«å§åãããŠããŸãã
Benedict says that one of the signs of a monastic vocation is that a novice is truly seeking God (ch. 58). In the prologue to his Rule he writes, âAs we advance in the monastic life and in faith our hearts expand (dilatato corde) and with unspeakable sweetness of love we run the way of Godâs commandments.â So perhaps we could say that one of the reasons monks become involved in interreligious dialogue is because they want to expand their search for God by becoming familiar with the spiritual values, teachings, and practices of other religions. They believe that âthe Spirit of the Lord has filled the worldâ (Wis 1:7), and that widening their hearts (dilatato corde) to the work of the Spirit in other religious traditions will draw them nearer to the God they are seeking and who is seeking them.
ãããã£ã¯ãã¯ãä¿®éçå¬åœã®å°ã®äžã€ã¯ã修緎è ãçã«ç¥ãæ±ããŠããäºã§ãããšãèšã£ãŠããŸãã(第58ç« )ãåœŒã¯æåŸã®åºã«ãããŠããä¿®éçæŽ»ãšä¿¡ä»°ã®éãé²ãã«ã€ããŠãããããã¡ã®ãå¿ã¯åºããã(dilatato corde) ã衚çŸãè¶ ããççŸãªæããã£ãŠãç¥ã®æã®éãèµ°ããããã«ãªããããšæžããŠããŸããããã§ãä¿®é士ãã¡ãè«žå®æéå¯Ÿè©±ã«æ·±ãé¢ããçç±ã®äžã€ã¯ã圌ããä»ã®è«žå®æã®éç䟡å€ãæãïŒå®è·µã«èŠªããããšã«ãããç¥ã®æ¢æ±ãåºããããšããçç±ã«ãããã®ã§ãããšèšããã§ãããã圌ãã¯ãäž»ã®éã¯å šå°ã«æºã¡ãŠã(ç¥æµã®æž1:7)ããããšãšãä»ã®è«žå®æã®äŒçµ±ã®äžã®èéã®åãã«ã圌ãã®ãå¿ãåºããã(dilatato corde) ããšã«ããã圌ããæ¢ãæ±ãã圌ããæ¢ãæ±ããŠããããç¥ã«ãããè¿ã¥ãããšãåºæ¥ããšä¿¡ããŠãŸãã
The impetus for creating a special monastic organization for interreligious dialogue came from a letter the late Cardinal Sergio Pignedoli, president of what is now the Pontifical Council for Interreligious Dialogue, sent to Abbot Primate Rembert Weakland in 1974. In it he asked that monks take a leading role in interreligious dialogue because âmonasticism is a bridge between religions.â
è«žå®æé察話ã®ç¹ã«ä¿®éçãªæ©é¢ãåµèšãããã£ãããšãªã£ãã®ã¯ãçŸåšã®the Pontifical Council for Interreligious Dialoguã®presidentã§ãããã»ã«ãžãªã»ãã°ãããªæ¢æ©å¿ã1974幎ã«ã¬ã³ãã«ãã»ãŠã£ãŒã¯ã©ã³ã第äžä¿®éé¢é·ã«éã£ãæçŽã§ããããã®äžã§ã圌ã¯ä¿®é士ãã¡ãè«žå®æé察話ã®ããã«æå°ç圹å²ãæããããæ±ããŠããŸãããªããªãã°ããä¿®éçæŽ»ãè«žå®æéã®æ©ãšãªããããã§ãã
Cardinal Pignedoliâs request led to the establishment, in 1978, of European and American sub-commissions for interreligious dialogue within an organization that had been created in 1961, the Alliance for International Monasticism (AIM). In 1994, Abbot Primate Jerome Theisen, former abbot of Saint Johnâs, arranged for the establishment of Dialogue Interreligieux MonastiqueâMonastic Interreligious Dialogue (DIMMID) as an independent general secretariat of the Benedictine confederation. I have been the General Secretary of this organization since 2008.
ãã°ãããªæ¢æ©å¿ã®èŠè«ã¯ã1961幎ã«åµèšãããthe Alliance for International Monasticism (AIM)ïŒä¿®éé¢ã®åœéçææºïŒã®äžã®ãšãŒããããšã¢ã¡ãªã«ã®è«žå®æé察話ã®ããã®å°å§å¡äŒãšããŠ1978幎ã«èšç«ãããŸããã1994幎ã«ãã»ã³ãã»ãžã§ã³ãºã®å ã®å€§ä¿®é¢é·ã§ãããžã§ããŒã ã»ã¿ã€ã»ã³ç¬¬äžä¿®éé¢é·ã¯ããããã£ã¯ãé£åã®äºåå±ãšããŠDialogue Interreligieux MonastiqueâMonastic Interreligious Dialogue (DIMMID)ã®èšç«ã®æºåãããŸãããç§ã¯2008幎ãããã®äºåå±ã®äºåç·é·ãåããŠããŸãã
DIMMID promotes interest and involvement in interreligious dialogue among Catholic monastic men and women through national commissions, interreligious conferences, and a multi-lingual journal, Dilatato Corde, which can be found on the DIMMID website: www.dimmid.org. The journal provides a forum where individuals can describe how their hearts have been expanded and their Christian faith deepened by knowledge of other religions, interreligious friendships, and by understanding, and even adopting, spiritual practices from other religious traditionsâforms of meditation developed within Buddhism or Hinduism, for instance, or the Muslim practice of dhikr(remembrance of God).
DIMMIDã¯è«žå®æéåè°äŒã§ããåœå ã®å°å§å¡äŒãéããŠãã«ããªãã¯ã®ä¿®é士ãšä¿®é女ã®éã«è«žå®æé察話ãšãå€èšèªã«ããæ©é¢èªDilatato Cordeã«å¯Ÿããèå³ãé«ããç©æ¥µçåå ãä¿ããŠããŸããããã«ã€ããŠã¯ãDIMMID website: www.dimmid.orgã§ã¿ãããšãåºæ¥ãŸãã
DIMMID focuses on dialogue with monks and nuns of other religious traditions, whose monastic way of life, it should be noted, predates Christian monasticism by about a thousand years. To this end, a âSpiritual Exchangeâ program between Japanese Zen Buddhist monks and nuns and European monastic communities has been ongoing since 1979. In North America, âNuns in the Westâ and âMonks in the Westâ have been meeting since 2004. Individual monasteries, especially in England, France, and Italy, have regular contacts with neighboring Buddhist and Hindu monastic communities. The relationship of Asian Christian monastics with their Buddhist or Hindu counterparts, as well as that of African monastic communities with Muslims or local tribal religions, is more often at the level of informal exchanges rather than organized meetings.
DIMMID ã¯ä»ã®å®æçäŒçµ±ãæã£ãä¿®é士ãä¿®é女ãšã®å¯Ÿè©±ãäžå¿ã«ããŠããŸããæ³šæããªããã°ãªããªãããšã¯ã圌ãã®ä¿®éçæ¹æ³ã¯ããªã¹ãæã®ä¿®éçæŽ»ã«æ¯ã¹ãŠïŒå幎ãåã«å§ãŸã£ãŠããããšã§ããããŸã§ã¯ãæ¥æ¬ã®çР仿ã®å§ããã³å°Œå§ãšãšãŒãããã®å ±åäœã®ãéç亀æµãã1979幎ããè¡ãããŠããŸããåã¢ã¡ãªã«ã§ã¯ãã西æ¹ã®ä¿®é女ããšã西æ¹ã®ä¿®é士ãã2004幎以æ¥äŒåãæã£ãŠããŸããç¹ã«è±åœããã©ã³ã¹ãã€ã¿ãªã¢ã®åã ã®ä¿®éé¢ã¯è¿é£ã®ä»æãšãã³ã ãŒæã®å ±åäœãšå®æçã«é£çµ¡ãåã£ãŠããŸããã¢ãžã¢ã®ããªã¹ãæä¿®éè ãšä»æãããã¯ãã³ãºãŒæã«å¹æµãããã®ããŸããã¢ããªã«ã®ä¿®éçå ±åäœãšã€ã¹ã©ã æãŸãã¯å°æ¹ã®çš®æã®è«žå®æãšã®é¢ä¿ã¯ãçµç¹ç«ã£ãäŒåãšããããããã°ãã°éå ¬åŒãªäº€æµã®ã¬ãã«ã§è¡ãããŠãããã®ã§ãã
In recent years DIMMID has broadened monastic interreligious dialogue to mean dialogue with other believers about their religious experience and practice. Based on this understanding, DIMMID has formally entered into dialogue with Muslims, whose religious practices, especially the observance of set times for prayer each day, are very âmonastic.â The first two international Monastic/Muslim dialogues were with Iranian Shiâa Muslims and involved Benedictine and Trappist monks and nuns from nine different countries. The meetings took place in Rome in 2011 and Qom in 2012, and their proceedings were and will be published by Liturgical Press in its Monastic Interreligious Dialogue series.
æè¿ã®DIMMIDã¯ãä¿®éè ã®è«žå®æå¯Ÿè©±ãããä»ã®å®æè ãšã®å®æççµéšãšå®è·µã®äº€æµãžãšãã®æå³ãåºããŠããŸããããã®çè§£ã®ããšã«ãDIMMIDã¯å ¬åŒã«ã€ã¹ã©ã æåŸãšã®å¯Ÿè©±ãå§ããŸããã圌ãã®å®æçãªå®è·µãç¹ã«æ¯æ¥ã®ç¥ãã®æéã®å³å®ã¯éåžžã«ãä¿®éçããªãã®ã§ããæåã®ïŒã€ã®åœéçãªä¿®éè ãšã€ã¹ã©ã æåŸã®å¯Ÿè©±ã¯ãã€ã©ã³ã®ã·ãŒã¢ã€æŽŸã€ã¹ã©ã æåŸãšãïŒã«åœã®ãããã£ã¯ãäŒãšãã©ãã¹ãäŒã®ä¿®é士ãšä¿®é女ãšã®éã®ãã®ã§ãããäŒè°ã¯2011幎ã«ããŒãã§ã 2012幎ã«ã¯ã ã§è¡ãããŸããã
ãããŠãã®å 容ã«ã€ããŠã¯ãMonastic Interreligious Dialogue seriesãšããŠãLiturgical PressããåºçããããŸãç¶ããŠåºçãããäºå®ã§ãã
In recent years there has been a growing conviction that to be religious today is to be interreligious, open to receive the insights that other religions can offer, aware that if we know only our own religion, we probably know it and live it in a limited way. Speaking of the knowledge of languages, Goethe said, âThey who know one, know none.â Today we recognize how applicable that perception is to the knowledge and practice of Christianity. The day may not be too far off (at least in relation to its 1700-year history) when the same will be true of the knowledge and practice of the Christian monastic way of life.
仿¥å®æçã«çãããšã¯ãä»ã®å®æãé¡ããããšã®ã§ããæŽå¯ãå¿ãéããŠåãå ¥ããèªåãã¡ã®å®æã ããç¥ãããšã¯ãéãããæ¹æ³ã§ãéãããçãæ¹ãããŠããã®ãããããªãããšã«ç®èŠããŠãè«žå®æçã«ãªãäºã§ãããšãã確信ããæè¿ã§ã¯é«ãŸã£ãŠããŠããŸããèšèã®ç¥èã«é¢ããŠèšãã°ããäžã€ã ããç¥ã£ãŠãã人ã¯ãäœãç¥ããªããããšã²ãŒããèšã£ãŠããŸãã仿¥ãç§éã¯ãã®èŠæ¹ãããã«ããªã¹ãæã®ç¥èãšå®è·µã«ã€ããŠãèšãããã«æ°ã¥ããŠããŸããåãäºãããªã¹ãæã®ä¿®éçæŽ»ã®ç¥èãšå®è·µã«ãããŠãèšããæ¥ã¯ãïŒå°ãªããšã1700å¹Žã®æŽå²ã«é¢é£ããŠèšãã°ïŒããé ãã¯ãªããããããŸããã
ON BEING HAPPY
The Benedictine Objective of Living Happily a Prayful Life
Trinity Benedictine Monastery, 30 April 2011
Roman Paur, Prior
Clearly Saint Benedict wants his monks to be happy. Benedict sets forth in the Rule a pathway of seeking God together that is aimed at being personally content in a community of relational harmony. This is evident by exhortations that encourage the monks to be thoughtful and considerate of one another; and when there is a difficulty between monks, to drop everything and take care of the problem before it jeopardizes the peace.
Benedict is very much aware that conflicts between brothers donât just go away and they can disrupt the entire community. They require deliberate attention and work and learning. He knows that it is not enough just to pray harder and to ask God for forgiveness. Benedict commands us to first work it out with the brother if at all possible and then show our gratitude to God in Church. He reminds us that resolving conflicts between the brothers is a requirement of redemption, the acknowledgement that we are frail and the need for forgiveness. It is the process of conversatio, on-going learning and growing and change toward a life of peace and happiness.
Why does Benedict want to hold the brothers accountable to their commitment of relying on the help of each other? Benedict says that for most of us it is much too difficult, too demanding to do it alone. We donât have the strength, we can loose heart, we get too distractedm and we can give up. We need the obedience of one anotherâs example for encouragement and guidance. Benedict also knows that a happy monk is a tolerant and forgiving monk. A happy monk is a reliable and responsible monk. A happy monk is a generous and thoughtful monk. A happy monk is a contributing and productive monk. A happy monk is a grateful and prayerful monk.
All this takes effort. And Benedict was careful not to scare us away. He states that he created a rule for beginners. He didnât want to intimidate us by creating an advanced course on how to seek God and get along in the community that is too difficult. Nothing burdensome or hard, he writes. It just requires attention. Perhaps for some our choice is not an easy street but it is very likely far less problematic than the lives and burdens of most other people in the world. For beginnersmeans for monks who want to learn and who are open to learning and benefiting from our mistakes together.
And what are the greatest obstacles to personal learning in community? Fear and arrogance? Thoughtlessness and lack of generosity? Laziness and ill-will? Perhaps. How else do we overcome these obstacles in Benedictâs mind but through the help of one another who are charged to be patient and supportive and kind? Can we consider our brothers not as barriers but as blessings, not as enemies but as friends, not as devils but as Christ.
Psychology too tells us that at the core of a happy person is a sense of fulfillment, a feeling of accomplishment that comes especially from helping others. So our life as monks ought to help us be generous and expansive in giving of ourselves and in receiving support, taking pride in what we do and how we can contribute. And along the way on this path, also being acknowledged and praised that gives us a sense of well-being and belonging.
Look how they love one another, the message of Easter, with a thankful heart, is the process of Benedictine community living, and the goal of a prayerful life of faith, uncluttered by less important distractions.
SEEKING GOD
Seeking God ç¥ãæ¢ãããšããããš
Tony Gorman OSB
Trinity Benedictine Monastery, 5 October 2012
Tony Gorman has a PhD in Systematic Theology from Notre Dame University.
When I was a novice Father (later Abbot) Timothy explained to us chapter 58 of the Rule of Saint Benedict: âThe Procedure for Receiving Brothers.â Verse 7 reads, âThe concern must be whether the novice truly seeks God and whether he shows eagerness for the Work of God, for obedience, and for trials.â According to Novice Master Timothy, the translation should be read in this way: the last part explains the first part. That is to say, âThe concern must be whether the novice truly seeks God.â That is the main point, âDoes the novice truly seek God?â According to our formation system, we also ask, Does the junior monk truly seek God. Seniors also ask themselves after many years, âDo I truly seek God?â
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How does one truly seek God?ãThat is explained by the second part of the sentence by three different ways.ãAccording to Saint Benedict, the novice truly seeks God (1) by being eager for the work of God.ãThe novice seeks God (2) by being eager to be obedient.ãThe novice seeks God (3) by being eager for trials according to the Latin, âopprobria.âãI would like to comment on each of these more specifically.
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What does it mean to be eager for the Work of God? When Saint Benedict uses the Work of God, he seems to always mean the Liturgy of the Hours. Perhaps too he is also including whatever celebrations of the Eucharist they had at that time. There is probably no monk that can maintain his first fervor through his whole time in the novitiate and juniorate. It would seem impossible to keep oneâs first fervor for a whole lifetime. But it would clearly seem to me that if one is not desirous of praying in the community, one must ask oneself if one is truly seeking God in this place. All monasteries address the quality of their prayer on a regular basis. It is the experience of this community that new comers to our monastery have added to the quality of its celebration of the Liturgy of the Hours and the Mass.ãAbbot John Klassen has reminded us that we never know what good effect our presence at prayer, even if we donât feel like being there may be having on a brother who needs our presence. And as another person noted to me, we never know what effect our presence at prayer is having on ourselves! In the book Searching for God, Cardinal Humeâs conferences as novice master, he encourages prayer for others as a motivation for going to community prayer. The witness of a community praying together is indeed Godâs workâGod working in us, and however God chooses to use that witness to work in the hearts of others is up to God and we may never know its specific effects.
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Saint Benedicts asks that the monk be eager for obedience. We often hear that the Latin word for obedience, is related to the Latin word, âaudireâ meaning âto hear.â So of course we remember that in the Prologue, verse 1, we hear, âListen carefully, my son, to the masterâs instructions, and attend to them with the ear of your heart.â It is not any easier to always be eager for obedience than it is always to be eager for prayer, âon time,â prompt. Yet too it is rather incongruous to say âI really want to be a monk,â and at the same time to say, âI can always put off my responsibilities and do them later.â No doubt superiors find relief in asking someone to do something and seeing that the task has been completed very promptly, within a day, or longer if it is a more arduous task. Whose obedience is greater than that of Jesus Christ? Can we see our obedience as an imitation of Christ?
èãããã£ã¯ãã¯ãä¿®é士ã«åŸé ã§ããããšãæ±ããŠããŸããç§éã¯ããã°ãã°ãã©ãã³èªã®åŸé ã¯ããèŽãããšããæå³ããã©ãã³èªã® "audire"ããæ¥ãŠãããšèããŸããããã§åœç¶ããåºãã®ç¬¬äžç¯ ãæãåºããŸãããåããå¿ã®è³ãåŸããåž«ã®æãã謹ãã§èŽããªããããåžžã«ãå³åº§ã«ãåŸé ã§ããããšã«ç±å¿ã§ããããšã¯ãåžžã«ç¥ãã«å¯ŸããŠç±å¿ã§ããããšãããã容æãäºã§ãããšã¯æ±ºããŠèšããŸãããããããªããããç§ã¯æ¬åœã«ä¿®é士ã«ãªããããããšèšããªãããåæã«ãç§ã®åªããåŸåãã«ããåŸã§ããäºãåºæ¥ããããšèšããšããã°ãã€ãã€ãŸãåããªãããšã«ãªãã§ããããé¢é·ãäœããããããšãé Œã¿ããã®ä»äºãããã®æ¥ã®ãã¡ã«ããããã¯å°é£ãªå Žåã«ã¯æ°æ¥ã®ãã¡ã«ã宿ãããã®ãèŠãŠãå®å¿ããããšã¯çãããããŸãããã€ãšã¹ã»ããªã¹ãã®ããã«åŸé ãªäººãããã§ãããããç§éã®åŸé ã¯ãããªã¹ãã«èŠå£ã£ããã®ãšèšããã§ããããã
Saint Benedict asks the novice to be eager for trials. According to my Abbot Timothy, the best way to translate the Latin word, âopprobriaâ is âhumble tasks of service.â In both small communities and large communities there are many opportunities for âhumble tasks of service,â cleaning and cooking come immediately to mind! But all of our responsibilities can be seen as âhumble tasks of service.â As to paraphrase Sr. Aquinata Bockmann notes in her book, âAround the Monastic Table,â perhaps there are a number of superiors who would like to be relieved of their burdensome responsibilities and do only cooking and cleaning for a time, without having to worry about other things! The point is that what we are doing in our service to the community, whatever that service may be, is an imitation of Christ washing the feet of the disciples on Holy Thursday. A monk or priest who is only eager to be served would seem to not be meeting Saint Benedictâs admonition to be eager for humble tasks of service. Again as others have noted (S. Aquinata, the Desert Fathers), it also takes humility to receive the service of others, to allow others to help assist us, to admit that we can learn and be helped by others.
èãããã£ã¯ãã¯ã修緎è ã詊緎ã«å¯ŸããŠç±æã瀺ãããšãæ±ããŠããŸãããã£ã¢ã·ãŒå€§ä¿®éé¢é·ã«ãããšãã©ãã³èªã® "opprobria" ã®æãè¯ã翻蚳ã¯ããè¬èãªå¥ä»ã®ä»äºãã§ããå°ããå ±åäœã«ãããŠãã倧ããªå ±åäœã«ãããŠããå€ãã®ãè¬èãªå¥ä»ã®ä»äºãããããæé€ãæçãããã«é ã«æµ®ãã³ãŸãïŒãããããå šãŠã®ç§éã®å€ãã¯ãè¬èãªå¥ä»ã®ä»äºãã§ãããšèšããŸããèšãæãããšãã·ã¹ã¿ãŒã»ã¢ã¯ã€ãã¿ã»ããã¯ãã³ã¯ããããŒãã«ã®åšãã§ãã®æ¬ã®äžã§ãéã責任ããè§£æŸãããŠããã ãã®æãã®æã«ãä»ã®å¿é ãããªãã§ãæçãæé€ãããŠããããšæããé¢é·ãã¡ã沢山ããã ãããšæžããŠããŸããããã¯ãã©ã®ãããªå¥ä»ã§ãã£ãŠããå ±åäœã®çºã«è¡ã£ãŠããå¥ä»ã¯ãããªã¹ããèæšææ¥ã«åŒåãã¡ã®è¶³ãæŽãããããšã«ãå£ãããšã§ãããšããããšã§ããå¥ä»ãããããšã«ã®ã¿ç±å¿ãªä¿®é士ãåžç¥ã¯ãè¬èãªå¥ä»ã®ä»äºã«ç±å¿ã§ããããšãå§ãããèãããã£ã¯ãã®å¿ åã«åŸã£ãŠãããšã¯èšããªãã§ãããããŸããä»ã®äººã ïŒã·ã¹ã¿ãŒã»ã¢ã¯ã€ãã¿ãç æŒ ã®åž«ç¶ãã¡ïŒãæžããŠããããã«ãä»ã®äººã®å¥ä»ãåããããšãä»ã®äººã«æäŒã£ãŠãããããšãä»ã®äººããåŠã³ãå©ããããããšãåãå ¥ããããã«ã¯ãè¬èã«ãªããªããã°ãªããŸããã
Does the novice, junior, or senior truly seek God? Is he eager for the Work of God, obedience, and humble tasks of service? We each answer that question daily. As Father Timothy noted, the initiative of course is on Godâs part. God has already found us and offered us salvation in Christ. Our seeking God is a response to God who has found us, and who seems to be offering us the particular path of monastic life to live our response of love.
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THE BIBLE I, ORIGINS OF THE NEW TESTAMENT
Fr Thomas Wahl
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The bible is not just a book. Rather it is an entire library of important documents that are organized into two main groupings, those originating before the time of Christ, called the Old Testament, and those that we composed after Christâs death, called the New Testament. The collection of books, letters, and various other documents of the Old Testament were actually written down beginning about 1000 BC by Jewish believers. The followers of Christ through about 100 AD recorded in written letters and testimonial documents the oral accounts of Jesus in what we now call New Testament.
These documents were written in order to promote various religious messages and to preserve them for future generations. It is important to understand that nearly all the documents of the entire Bible, as we know them today in translation, were first handed down by word of mouth generation to generation, and only much later written in various languages including Hebrew, Aramaic, Greek, and Latin.
This article focuses on the origin of the New Testament writings. The twenty-seven New Testament documents were written between 54 A.D. and 100 A.D. They include the four Gospels of Matthew, Mark, Luke and John, the Acts of the Apostles, and Book of Revelation. In addition there are thirteen letters attributed to Paul and eight by other early Christians. These documents were generally accepted in the Church by about the fifth century but only officially approved, codified, by the Council of Trent in 1545. There are differences, however, between the Catholic and Protestant Bibles in what documents are included based on understandings of historical origins and authenticity of the material.
Except for the story of the woman at the well, where Jesus scribbles with his finger on the sand, we never hear of Jesus writing anything. We have no reason to think he ever wrote anything for publication. But Jesus was a very effective speaker, and all his communication was done in speech.
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Jesus himself is reported early in his ministry as sending out disciples two by two to preach in the villages of Galilee. Given the ease with which the disciples misinterpreted Jesus, I am inclined to think that he might well have required his missionaries to memorize his parables and sayings, rather than leaving the understanding of his message to the disciplesâ imagination. Such memorization was typical of the teaching of rabbis.
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The disciples of Jesus followed his practice of using word of mouth to spread his message. Indeed, whatever little means of publication existed at the time would be a very inefficient medium to attempt to broadly attract people to the new way of thinking.
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The early believers remember a short period of intense activity after the Resurrection in which they attest to having seen the risen Christ, having eaten with him, or seen Jesus eat as a sign of his physical nature. Jesus is remembered in the New Testament documents especially as putting his teachings and the teachings of the Old Testament into the perspective of His Resurrection and the mission of the disciples.
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The Bible of the early church was the Jewish scriptures in Hebrew that in Greek was called the Septuagint. There was no plan in the early Church to write a new Bible or add to the Old Testament writings. It just happened little by little over about a hundred years under the inspiration of the Spirit.
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The first documents that eventually were recognized as âscriptureâ were originally written as a result of the Apostle Paulâs preaching after Christâs death. The very first of these, First Thessalonians, illustrates how this happened.
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Paul had been preaching the Good News of Jesus and starting small communities of believers in Asia Minor (modern Turkey). He had founded a community in Thessalonica and then moved on. Unable to revisit this community, he sent his co-worker, Timothy, to see how the Thessalonians were doing and encourage them. When Timothy brought back a good report, Paul wrote a letter lovingly commending them. He put their experience into the context of the Good News, and added some further exhortations, some of which were suggested by Timothyâs observations.
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The next letter that has survived was written to Paulâs churches of Galatia in Asia Minor. In it he scornfully denounces his converts from paganism for paying heed to Jewish Christian critics. These critics have asserted that Paul had been wrong in teaching that to be saved they did not need to be circumcised and keep the main points of Jewish observance.
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More letters followed, to Paulâs churches of Philippi, Corinth, another letter to Thessalonica, and a letter to the Christian community in Rome, which Paul did not establish but had hoped to visit. There is also a letter to a convert of Paulâs named Philemon. A fugitive slave of Philemon has fled to Paul. Paul has converted the slave, and is now sending him back to Philemon with the bearer of the letter to Philippi, strongly urging his master to treat him well, as he is now a brother in Christ.
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Interestingly, the rest of the epistles attributed to Paul were very likely written after the death of Paul. The writers are using a literary device, widely attested in the ancient world, of writing under the name of a famous dead person. At a later period, when issues arise which Paul had not treated, they attempt to answer the question, âWhat would Paul have said?â
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About the time of the first Jewish War against the Romans (66-73 A.D.) a new type of writing appeared, the âGospel,â narratives of the ministry of Jesus with its climax in the death and resurrection of Jesus. Luke in his prologue says that many people had written narratives about âwhat had happened among us,â but only four from the first century have survived.
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With the death over the years of most of the eye witnesses of Christ, each of the Gospel writers sought to preserve in one document, as much as possible, the authentic memories of what Jesus had said and done. Mark was probably the first, perhaps depending on accounts of eye witnesses, but also based on writings of âmany peopleâ. Then Matthew and Luke each wrote his own version, using the narrative of Mark as the basis, but changing the order of events. Each writer also drew from another collection of teachings of Jesusâperhaps based on parables and sayings, which Jesus had had his disciples memorize. Lukeâs work is actually much longer than Matthewâs. And the Acts of the Apostles is a sequel to the story of Jesus, the gospel, bringing the story up through the earliest Church into the ministry of Paul.
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In the First three Gospels (Matthew, Mark, and Luke) the message is all about God. In Johnâs Gospel the message is about Jesus. In Matthew and Luke the shepherd is God. In John, Jesus is the good shepherd. ⊠Jesus, as described in this gospel, is still the same human being of heavenly origin as described by the other evangelists and Paul.
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The Letters of James, Peter, John and Jude, are, like the later letters of Paul, written late in the first century. They are fine examples of early Christian thought but certainly none of them was written by the Apostle to whom it is attributed!
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Paulâs letter to the Hebrews, written before the temple was destroyed, argues effectively to prevent the relapse of Jewish Christians into standard Judaism.
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Revelation is an unusual book, but evidently brought comfort to Christians in a terrible time of persecution. And the Jesus, as depicted in it, is described to be the same Jesus as described in the other New Testament documents.
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THE BIBLE II, ORIGINS OF THE OLD TESTAMENT
Community Development Conference, The Bible, Part 2
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Thomas Wahl OSB, February 2013
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While the genetic line of humans separated from that of the apes a million year ago, we didnât reach the age of reason until 100,000 years ago, when we developed brains and voice organs that could produce speech. But God still dared not become incarnate till there was a reliable way of communicating to future generationsâcomplex writing.
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The Bible started to develop, first orally and then in writing between 2000 and 500 B.C. Letâs watch.
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2000-1000 B.C. Traditionally this was thought to be the period of the Patriarchs, Abraham, Isaac, and Jacob, and the twelve sons of Jacob, who were the ancestors of the Israelite people. Then, Joseph and his brothers and their descendants living in Egypt for some centuries. Finally, the departure from Egypt, the covenant under Moses with Yahweh, and the settlement of the Land. Many of the people & stories of this period will eventually appear in the first seven books of the Bible Some songs. and legal formulas . But not the long connected story. Over the years, some tales later would get attributed to the wrong person. Stories of one clan get attributed to the whole people. E.g., excavations in NE Egypt show that in the late 1200âs a Canaanite settlement there suddenly becomes vacant. This event could be source of stories about deliverance of all Israel from Egypt.
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By the 900âs we can expect to have written records, especially after David extends his reign to the northern tribes, and makes Jerusalem his capital. Even more so with Solomon scholars of the court would record the old stories and songs The books of Samuel surely are based on writings of royal courtiers justifying the origin of monarchy and the transfer of power from Saul to David. Some of the poems attributed to David surely come from this time. Solomonâs propaganda machine is evident in first Kings. Parts of books like Proverbs surely originated in Solomonâs court.. The J source of the Pentateuch seems to have been written at this time, but it was surely based on old traditions preserved in various shrines or kept alive over the centuries by singers and story tellers. At Solomonâs death the Northern tribes rejected the Davidic monarchy of Judah, and became a separate nation, Israel. Each nation would have its own royal annals.
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In the 800âs a northern tradition of the history of Godâs people coalesced and was written down as the E Source of the Pentateuch. Trade routes from Egypt to Syria and the East crossed through Israel, and so with more foreign contacts, Israel was richer but more unstable than Judah. Prophets, Elijah and Elisha, rose up to confront Northern kings for their religious and social faults. The oral traditions of their disciples supplement the official annals in 1-2 Kings. In the 800âs perhaps Ruth was written in the South, as well as love songs that later became the Song of Songs.
çŽå å800幎代ã«ã¯ãåæ¹ã«ãããç¥ã®æ°ã®æŽå²çäŒçµ±ã¯çµ±äžãããã¢ãŒãŒäºæžã®åæ¹ã®è³æãšããŠæžãäžããããŸããããšãžããããã·ãªã¢ã𿱿¹ã«åãã貿æã®éã¯ã€ã¹ã©ãšã«ã暪åããå€ãã®å€åœãšã®æ¥è§Šã«ãããã€ã¹ã©ãšã«ã¯ãŠããããå¯ãã§ããŸããããäžå®å®ã§ãããé èšè ãšãªã€ãšãšãªã·ã¢ããåæ¹ã®çéã®å®æçãŸã瀟äŒçãªéã¡ã«å¯ŸããŠç«ã¡åãããŸããã圌ãã®åŒåéã®å£é äŒæ¿ããå ¬åŒã®çéã®å¹Žä»£èšãè£ããŸãããå€åçŽå åïŒïŒïŒå¹Žä»£ã«ãã«ãèšãæžãããåæã«ãåŸã«é æãšãªã£ãæã®æãæžãããŸããã
In the mid 700âs Amos, a Judahite and Hosea, a northerner, denounced the Kings and wealthy people of Israel. The records of their oracles are the books that bear their names. These are the oldest books of the Bible. By the end of the century the Mesopotamian empire Assyria absorbed Israel as a province and made Judah a vassal state. Most of the religious, political and economic elite were deported to prevent rebellion, and the elites of other conquered peoples were brought in to replace them.. Not much worship of Yahweh remains in North. Judahite prophets Isaiah and Micah addressed Southern Kings and people. J and E may have been combined under reforming king Hezekiah, who also promoted the wisdom literature (Prov. 25).
çŽå å700å¹Žä»£äžæã«ã¯ããŠãã€äººã¢ã¢ã¹ãšåæ¹äººã®ãã»ã¢ã¯ãã€ã¹ã©ãšã«ã®çãšè£çŠãªäººã ãéé£ããŸããã圌ãã®å瀺ã®èšé²ã¯ãã®ååã§åŒã°ããŠããæžã§ãããããã¯èæžã®äžã§æãå€ãæžã§ãããã®äžçŽã®çµããã«ãã¡ãœãã¿ãã¢åžåœã®ã¢ãã·ãªã¢ãã€ã¹ã©ãšã«ãåžåããŠç®¡åºãšãããŠããé äžã®å·ãšããŸãããæ®ã©ã®å®æçãæ¿æ²»çãçµæžçãªãšãªãŒãã¯ãåä¹±ãé²ãããã«è¿œæŸãããåŸæãããä»ã®å°åã®ãšãªãŒãããã®å€ããã«åŸä»»ãšãªããŸãããåæ¹ã§ã¯ãã€ãŒãã«å¯Ÿãã瀌æã®å€ãã¯æ®ã£ãŠããŸããããŠãã€äººé èšè ã®ã€ã¶ã€ãšãã«ã¯åæ¹ã®çéãšäººã ã«åŒã³ãããŸãããåæ¹ãšåæ¹ã®è³æã¯ãæ¹é©ããçããŒãã€ã®äžã«çµ±äžãããããŒãã€ã¯ç®Žèšã®æžãæžãããŸããã
Most of the 600âs were a dismal religious period for Judah under the Assyrians, who required acknowledgement of their god Asshur within the Temple. But toward the end of the century Assyria fell and was replaced by Babylon. Between regimes Kg Josiah does reform on the basis of a document like Deuteronomy. In this reform we find more prophets: Zephania, Nahum, Habakkuk and JereÂmiah. The âHoliness Codeâ (Lev. 17-26) is edited.
çŽå å600å¹Žä»£ã¯æ®ã©ãç¥æ®¿ã®äžã§ã¢ãã·ã¥ã¢ã®ç¥ãèªããããšãæ±ããã¢ãã·ãªã¢äººã®ããšã§ããŠãã«ãšã£ãŠã¯å®æçã«æãææã§ããããããããã®äžçŽã®çµããã«åãã£ãŠãã¢ãã·ãªã¢ã¯åŽ©å£ãããããã³ã®ç¥ã«å€ãããŸããããšã·ã¥ã¢çã®æä»£ã«ãç³åœèšã®ãããªèšé²æžã®åºç€ãäœãããŸããããã®æ¹é©ã§ããŒãã¡ãã€ãããã ãããã¯ã¯ãšãšã¬ãã€ã®é èšè ãåºãŸããããç¥èæ³éãïŒã¬ãèš 17-26ïŒãç·šçºãããŸããã
By 500âs there are rebellions, destruction of Jerusalem, deportation of the elite of Judah, âBabylonian Exile.â Ezekiel. Lamentations. P gathering earlier sources, and then incorporating J and E. Perhaps Job is from this period. Deuteronomic history (Joshua~2 Kg) uses all sources of the Kingdoms. Jews become free under Persians to return to Judah, heralded by Second Isaiah. After return Haggai, Zechariah, Third Isaiah.
çŽå å500幎ãŸã§ã«ãåä¹±ããšã«ãµã¬ã ã®åŽ©å£ããŠãã®ãšãªãŒãã®è¿œæŸããããããã¢ã®è¿œæŸãããšãŒããšã«æžãåæã以åã®è³æãåéããPãšãåæ¹åã³åæ¹ã®è³æã æ··åãããŸãããå€åãšãã¯ãã®ææã«åºãããŸãããç³åœèšã®æŽå²ïŒãšã·ã¥ã¢ããïŒä»£ã®çïŒã¯çåœã®è³æã®å šãŠã䜿çšããŠããŸãããŠãã€äººããã«ã·ã£äººã®ããšã§ããŠãã«åž°ãèªç±ãåŸãããšã¯ã第ïŒã®ã€ã¶ã€ã«ãã£ãŠé èšãããŸãããåž°éåŸããã¬ã€æžããŒã«ãªã¢æžã第ïŒã®ã€ã¶ã€ã
400âs give us Obadiah?, Nehemiah, Ezra. Proverbs 1-9 plus editing of rest of proverbial material. The Pentateuch is completed about 400.
çŽå å400幎ã¯ããªããã¢æžãããžãã€èšããšãºã©èšã箎èšïŒç« ããïŒç« ã«å ããŠãã以åŸã®ç®Žèšçè³æãã¢ãŒã»ïŒæžã¯çŽå åïŒïŒïŒå¹Žé ã«å®æãããŸããã
300âs through 200âs. Transition in 330âs from to Hellenistic rule. Hard to assign order of works of this period. 1-2 Chronicles give us history as it should have been, an over simplified picture of the Kingdoms. Also, Jonah? Joel? Additions to Isaiah and Zechariah. Qoheleth. Collection of Psalms. Under the Hellenistic kings of Egypt Jews are translating the Holy books into Hebrew. These translations are based on texts that are sentence by sentence are generaly close to the texts that make up our current Hebrew Bible. But other religious books are written by Hellenistic Jews, some of which will become âdeutero canonicalâ books of Christians.
çŽå å300幎ãã çŽå å200幎ãçŽå å330幎代ã«ãã«ã·ã£ãããã¬ããºã æ§åŒã«ç§»è¡ããã®ææã®äœåãäœçœ®ã¥ããããšã¯å°é£ã§ããïŒã€ãããã¯ïŒã€å¹Žä»£èšã¯ãçåœã®æŽå²ã¯éå°ã«åçŽåãããŠèšé²ãããŠããŸãããšãžããã®ãã¬ããºã çãªçéã®ããšã§ããŠãã€äººéã¯èå žãããã©ã€èªã«ç¿»èš³ããŸããããããã®ç¿»èš³ã¯ãäžæäžæã仿¥ã®ããã©ã€èªèæžãšãªã£ãããã¹ãã«è¿ããã®ãåå°ãšããŠããŸããããããä»ã®å®æçãªæžã¯ãã¬ããºã ã»ãŠãã€äººã«ãã£ãŠæžããããã®äžã®ããã€ãã¯ãããªã¹ãæã®ãåœå žæžãïŒæ§çŽèæžç¶ç·šïŒãšãªããŸããã
100âs to 1 B.C.. Sirach near 190 written in Hebrew. Persecution by Antiochus IV and Maccabee revolt give us Esther? and Daniel. Also the Deutero-canonical books e.g. Tobit, Judith, and Wisdom (written to show young Jews attracted by Greek culture that Jews could write even better philosophy than Greeks).
çŽå å100幎ãã çŽå å1幎ãã·ã©æžã¯ããã©ã€èªã§çŽå å190幎ãã¢ã³ãã£ãªã³ã¹ïŒäžã«ãã迫害ãšãã«ãã€ã®åä¹±ã«ããããšã¹ãã«ãæžãæ®ãããïŒããŸãæ§çŽèæžç¶ç·šïŒäŸãã°ããããèšãç¥æµã®æžãïŒã®ãªã·ã£ååã«é ãããããŠãã€ã®è¥è éã«ããŠãã€äººãã®ãªã·ã£äººãããåªããå²åŠãæžãäºãåºæ¥ãããšã瀺ãããã«æžãããŸãããïŒ
THE BIBLE III
The Bible, New Testament
Fr Thomas Wahl, OSB, PhD
10 December 2014
There are 27 New Testament documents written between 54 A.D. and 100 A.D. They include 13 letters attributed to Paul and eight by other early Christians, four gospels, the Acts of the Apostles and the Book of Revelation. They were generally accepted in the Western Church by about the fifth century but officially codified by the Council of Trent only in the 1500âs.
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Except for the story of the woman taken in adultery, where Jesus scribbles with his finger on the ground, we never hear of Jesus writing anything. We have no reason to think he ever wrote anything for publication. But he was a very effective speaker, and all his communication was done in speech.
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Jesus himself is reported early in his ministry as sending out disciples two by two to preach in the villages of Galilee. Given the ease with which the disciples misinterpreted Jesus, I am inclined to think that he might well have required his missionaries to memorize his parables and sayings, rather than leaving the formulation of the message to their bizarre imagination. Such memorization was typical of the teaching of rabbis.
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The disciples of Jesus followed his practice of using word of mouth to spread the word. And indeed, whatever little means of publication existed at the time would be a very inefficient medium to attempt to broadly attract people to the new way of thinking.
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The early believers remember a short period of intense activity after the Resurrection in which they attest to having seen the risen Christ, having eaten with him or seen him eat as a sign of his fleshly nature. Jesus is remembered as putting his previous teachings and the teachings of the old Scriptures into the perspective of the Resurrection and the mission of the disciples.
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The Bible of the early church was the Jewish scriptures in Hebrew or the Greek Septuagint. There was no plan in the Church to write a new Bible or add to the Bible. It just happened bit by bit.
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The first documents that eventually were recognized as âscriptureâ were originally written as a result of the Apostle Paulâs preaching. The very first of these, First Thessalonians, illustrates how this happened.
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Paul had been preaching the Good News of Jesus and starting tiny communities of believers in Asia Minor (modern Turkey) and now in Greece. He had founded a small community in Thessalonica and then moved on. Unable to revisit this community, he sent his co-worker, Timothy, to see how the Thessalonians were doing and encourage them. When Timothy brought back a good report, Paul wrote a letter lovingly commending them. He put their experience into the context of the Good News, and added some further exhortations, some of which were suggested by Timothyâs observations.
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The next letter that has survived was written to Paulâs churches of Galatia in Asia Minor. In it he scornfully denounces his converts from paganism for paying heed to Jewish Christian critics. These critics have asserted that Paul had been wrong in teaching that to be saved they did not need to be circumcised and keep the main points of Jewish observance.
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More letters followed, to Paulâs churches of Philippi, Corinth, another letter to Thessalonica, and a letter to the Christian community in Rome, which Paul did not establish but hopes to visit. There is also a letter to a convert of Paulâs named Philemon. A fugitive slave of Philemon has fled to Paul. Paul has converted the slave, and is now sending him back to Philemon with the bearer of the letter to Philippi, strongly urging his master to treat him well, as he is now a brother in Christ.
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The rest of the epistles attributed to Paul seem to have been written after the death of Paul. The writers are using a literary device widely attested in the ancient world, writing under the name of a famous dead person. At a later period, when issues arise which Paul had not treated, they attempt to answer the question, âWhat would Paul have said?â
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About the time of the first Jewish War against the Romans (66-73 A.D.) a new type of writing appeared, the âgospel,â narratives of the ministry of Jesus with its climax in the death and resurrection of Jesus. Luke in his prologue says that many people had written narratives about âwhat had happened among us,â but only four from the first century have survived.
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With the death over the years of most of the eye witnesses each writer sought to preserve in one document as much as possible of the authentic memories of what Jesus had said and done. Mark was probably the first, perhaps depending on accounts of witnesses, but also on documents of the âmany peopleâ who Luke will say had already written. Then Matthew and Luke each wrote his own version, using the narrative of Luke as the basis, but altering the order of events. Each writer also drew from another collection of teachings of Jesusâperhaps based on parables, sayings, etc. such as I mentioned before, which Jesus had had his disciples memorize. Lukeâs work is actually much larger than Matthewâs, for the Acts of the Apostles is a sequel to the story of Jesus, the gospel, bringing the story up through the earliest Church into the ministry of Paul.
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In the First three gospels the message is all about God. In Johnâs Gospel the message is about Jesus. In Matthew and Luke the shepherd is God, in John, Jesus is the good shepherd. My guess is that the sayings of Jesus in John were oracles spoken in the name of Jesus by prophets in the churches of John. But this is still the same human being of heavenly origin as known to the other evangelists and Paul.
a human being with (or of / or having) a somehow uniquely super-human kind (or nature / or character / or role)
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The Pastoral Epistles of James, Peter, John and Jude, are, like the late Pauline epistles, written late in the first century. They are fine examples of early Christian thought but none of them was written by the Apostle to whom it is attributed.
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Revelation is a weird book, but evidently brought comfort to Christians in a terrible time of persecution. And again the Jesus, as depicted in it, can be recognized as the Jesus of the other N.T. documents.
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Hebrews, written before the temple was destroyed, argues effectively to prevent the relapse of Jewish Christians into standard Judaism.
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