Benedictine Spirituality

My Reflection

11/12/2013

For me, Benedictine Spirituality helps me a lot in my daily life. It helps me improve the way I think and I do for others. Ever since I learned all of the Values, I changed the way I live. To further evaluate, let me explain how the Core Values help me.

Through awareness of God, I always pray when I wake up, when before eating and sleeping. Through Community Living, form time to time, I create new friends and building strong relationships with them. I also improved my relationship with my families and relatives. Through respect for persons, I must understand how the way people feel, how they think, how do things and the way they make decisions in their life. This value is more like a moral support for them. Through Listening, we not only literally listen with our own ears but also with our hearts. We must also know others' opinions to better understand a person. This and that, there are many more ways how I can explain how

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The Benedictine Core values

11/12/2013

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Saint John's alumni are part of a 1,500-year  Benedictine Catholic tradition.

This tradition is guided by values distilled from the Rule of St. Benedict, written in the sixth century by St. Benedict, the founder of the Benedictine monastic order.

These values give us a set of practices for a life modeled on Jesus. They provide insight and support to alumni in building strong and caring family, civic and church communities, wherever life takes them.

Below you will find the core values, an interpretation of each, and its reference in the Rule of St. Benedict.

Awareness of God
We acknowledge the primacy of God.
To look for God in the ordinary events of each day.
We believe that the divine presence is everywhere. RB 19.1

Community Living
We are committed to forming stable relationships in the community.
To become who we are by our relationships with others.
. . . and may he bring us all together to everlasting life. RB 72.12

Taking Counsel
We call the community together for counsel to make decisions.
To cultivate rootedness and a shared sense of mission: to stand firm in one's promises.
As often as anything important is to be done . . . the abbot shall call the whole community together and explain what the business is . . . RB 3.1

Respect for persons
We reverence all persons.
To respect each person regardless of class, cultural background, or professional skill.
No one is to pursue what is judged best for oneself, but instead, what is better for someone else. RB 72.7

Listening
We listen reverently with the ear of our heart.
To hear keenly and sensitively the voices of persons and all created beings.
Listen . . . with the ear of your heart. RB Prologue 1

Dignity of work
We are committed to stability of place.
To appreciate the dignity of work in God's creation.
. . . they live by the labor of their hands. RB 48.8

Hospitality
We practice hospitality and respect for all persons.
To offer warmth, acceptance, and joy in welcoming others.
Let all . . . be received as Christ. RB 53.1

Stewardship
We reverence all creation.
To appreciate and to care lovingly for all the goods of this place.
Regard all utensils as if they were the sacred vessels of the altar. RB 31.10

Truthful living
We foster an environment for deep transformation of the whole person (conversatio).
To practice enthusiasm for conversatio.
Through this love, all . . . will now begin to be observed without effort, as though naturally, for habit, . . . out of love for Christ, good habit, and delight in virtue. RB 7.68-69

Moderation
We are committed to practicing simplicity and frugality.
To be content with living simply and finding balance in work, prayer, and leisure.
All things are done in moderation. RB 48.9

Common Good
We integrate a commitment to the common good and respect for the individual.
To develop a robust sense of the common good.
We intend to establish a school for the Lord's service . . . We hope to set down nothing harsh, nothing burdensome. The good of all concerned may prompt us to a little strictness in order to amend faults and to safeguard love. RB Prologue 45-47

Justice
We are committed to practicing justice.
To work toward a just order in our immediate environment and in the larger society.
. . . that in all things may God be glorified. RB 57.9

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Rules of Saint Benedict

11/12/2013

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The Rule of Saint Benedict (Regula Benedicti) is a book of precepts written by St. Benedict of Nursia (c.480–547) for monks living communally under the authority of an abbot. Since about the 7th century it has also been adopted by communities of women. During the 1500 years of its existence, it has become the leading guide in Western Christianity for monastic living in community.

The spirit of St. Benedict's Rule is summed up in the motto of the Benedictine Confederation: pax ("peace") and the traditional ora et labora ("pray and work").

Compared to other precepts, the Rule provides a moderate path between individual zeal and formulaic institutionalism; because of this middle ground it has been widely popular. Benedict's concerns were the needs of monks in a community environment: namely, to establish due order, to foster an understanding of the relational nature of human beings, and to provide a spiritual father to support and strengthen the individual's ascetic effort and the spiritual growth that is required for the fulfillment of the human vocation, theosis.

The Rule of Saint Benedict has been used by Benedictines for fifteen centuries, and thus St. Benedict is sometimes regarded as the founder of Western monasticism. There is, however, no evidence to suggest that Benedict intended to found a religious order in the modern sense and it was not until the later Middle Ages that mention was made of an "Order of Saint Benedict". His Rule is written as a guide for individual, autonomous communities, and to this day all Benedictine Houses (and the Congregations in which they have grouped themselves) remain self-governing. Advantages seen in retaining this unique Benedictine emphasis on autonomy include cultivating models of tightly bonded communities and contemplative lifestyles. Perceived disadvantages comprise geographical isolation from important activities in adjacent communities. Other perceived losses include inefficiency and lack of mobility in the service of others, and insufficient appeal to potential members. These different emphases emerged within the framework of the Rule in the course of history and are to some extent present within the Benedictine Confederation and The Cistercian Orders of the Common and the Ancient Observance.

Chapter 1 defines four kinds of monks: (1) Cenobites, those "in a monastery, where they serve under a rule and an abbot"; (2)Anchorites, or hermits, who, after long successful training in a monastery, are now coping single-handedly, with only God for their help; (3) Sarabaites, living by twos and threes together or even alone, with no experience, rule and superior, and thus a law unto themselves; and (4) Gyrovagues, wandering from one monastery to another, slaves to their own wills and appetites.
Chapter 2 describes the necessary qualifications of an abbot, forbids the abbot to make distinctions between persons in the monastery except for particular merit, and warns him he will be answerable for the salvation of the souls in his care.
Chapter 3 ordains the calling of the brothers to council upon all affairs of importance to the community.
Chapter 4 lists 73 "tools for good work" "tools of the spiritual craft" for the "workshop" that is "the enclosure of the monastery and the stability in the community". These are essentially the duties of every Christian and are mainly Scriptural either in letter or in spirit.
Chapter 5 prescribes prompt, ungrudging, and absolute obedience to the superior in all things lawful, "unhesitating obedience" being called the first degree, or step, of humility.
Chapter 6 recommends moderation in the use of speech, but does not enjoin strict silence, nor prohibit profitable or necessary conversation.
Chapter 7 divides humility into twelve degrees, or steps in the ladder that leads to heaven:(1) Fear God; (2) Substitute one's will to the will of God; (3) Be obedient to one's superior; (4) Be patient amid hardships; (5) Confess one's sins; (6) Accept oneself as a "worthless workman"; (7) Consider oneself "inferior to all"; (8) Follow examples set by superiors; (9) Do not speak until spoken to; (10) Do not laugh; (11) Speak simply and modestly; and (12) Be humble in bodily posture.
Chapters 8-19 regulate the Divine Office, the Godly work to which "nothing is to be preferred", namely the eight canonical hours. Detailed arrangements are made for the number of Psalms, etc., to be recited in winter and summer, on Sundays, weekdays, Holy Days, and at other times.
Chapter 19 emphasizes the reverence owed to the omnipresent God.
Chapter 20 directs that prayer be made with heartfelt compunction rather than many words. It should be prolonged only under the inspiration of divine grace, and in community always kept short and terminated at a sign from the superior.
Chapter 21 regulates the appointment of a Dean over every ten monks.
Chapter 22 regulates the dormitory. Each monk is to have a separate bed and is to sleep in his habit, so as to be ready to rise without delay [for early Vigils]; a light shall burn in the dormitory throughout the night.
Chapters 23-29 specify a graduated scale of punishments for contumacy, disobedience, pride, and other grave faults: first, private admonition; next, public reproof; then separation from the brothers at meals and elsewhere; and finally excommunication (or in the case of those lacking understanding of what this means, corporal punishmentinstead).
Chapter 30 directs that a wayward brother who has left the monastery must be received again, if he promises to make amends; but if he leaves again, and again, after the third time all return is finally barred.
Chapters 31 and 32 order the appointment of officials to take charge of the goods of the monastery.
Chapter 33 forbids the private possession of anything without the leave of the abbot, who is, however, bound to supply all necessities.
Chapter 34 prescribes a just distribution of such things.
Chapter 35 arranges for the service in the kitchen by all monks in turn.
Chapters 36 and 37 address care of the sick, the old, and the young. They are to have certain dispensations from the strict Rule, chiefly in the matter of food.
Chapter 38 prescribes reading aloud during meals, which duty is to be performed by those who can do so with edification to the rest. Signs are to be used for whatever may be wanted at meals, so that no voice interrupts the reading. The reader eats with the servers after the rest have finished, but he is allowed a little food beforehand in order to lessen the fatigue of reading.
Chapters 39 and 40 regulate the quantity and quality of the food. Two meals a day are allowed, with two cooked dishes at each. Each monk is allowed a pound of bread and ahemina (probably about half a pint) of wine. The flesh of four-footed animals is prohibited except for the sick and the weak.
Chapter 41 prescribes the hours of the meals, which vary with the time of year.
Chapter 42 enjoins the reading an edifying book in the evening, and orders strict silence after Compline.
Chapters 43-46 define penalties for minor faults, such as coming late to prayer or meals.
Chapter 47 requires the abbot to call the brothers to the "work of God" (Opus Dei) in choir, and to appoint chanters and readers.
Chapter 48 emphasizes the importance of daily manual labour appropriate to the ability of the monk. The hours of labour vary with the season but are never less than five hours a day.
Chapter 49 recommends some voluntary self-denial for Lent, with the abbot's sanction.
Chapters 50 and 51 contain rules for monks working in the fields or travelling. They are directed to join in spirit, as far as possible, with their brothers in the monastery at the regular hours of prayers.
Chapter 52 commands that the oratory be used for purposes of devotion only.
Chapter 53 deals with hospitality. Guests are to be met with due courtesy by the abbot or his deputy; during their stay they are to be under the special protection of an appointed monk; they are not to associate with the rest of the community except by special permission.
Chapter 54 forbids the monks to receive letters or gifts without the abbot's leave.
Chapter 55 says clothing is to be adequate and suited to the climate and locality, at the discretion of the abbot. It must be as plain and cheap as is consistent with due economy. Each monk is to have a change of clothes to allow for washing, and when travelling is to have clothes of better quality. Old clothes are to be given to the poor.
Chapter 56 directs the abbot to eat with the guests.
Chapter 57 enjoins humility on the craftsmen of the monastery, and if their work is for sale, it shall be rather below than above the current trade price.
Chapter 58 lays down rules for the admission of new members, which is not to be made too easy. The postulant first spends a short time as a guest; then he is admitted to thenovitiate where his vocation is severely tested; during this time he is always free to leave. If after twelve months' probation he perseveres, he may promise before the whole community stabilitate sua et conversatione morum suorum et oboedientia -- "stability, conversion of manners, and obedience". With this vow he binds himself for life to the monastery of his profession.
Chapter 59 allows the admission of boys to the monastery under certain conditions.
Chapter 60 regulates the position of priests who join the community. They are to set an example of humility, and can only exercise their priestly functions by permission of the abbot.
Chapter 61 provides for the reception of strange monks as guests, and for their admission to the community.
Chapter 62 deals with the ordination of priests from within the monastic community.
Chapter 63 lays down that precedence in the community shall be determined by the date of admission, merit of life, or the appointment of the abbot.
Chapter 64 orders that the abbot be elected by his monks, and that he be chosen for his charity, zeal, and discretion.
Chapter 65 allows the appointment of a provost, or prior, but warns that he is to be entirely subject to the abbot and may be admonished, deposed, or expelled for misconduct.
Chapter 66 appoints a porter, and recommends that each monastery be self-contained and avoid intercourse with the outer world.
Chapter 67 instructs monks how to behave on a journey.
Chapter 68 orders that all cheerfully try to do whatever is commanded, however hard it may seem.
Chapter 69 forbids the monks from defending one another.
Chapter 70 prohibits them from striking one another.
Chapter 71 encourages the brothers to be obedient not only to the abbot and his officials, but also to one another.
Chapter 72 briefly exhorts the monks to zeal and fraternal charity
Chapter 73, an epilogue, declares that the Rule is not offered as an ideal of perfection, but merely as a means towards godliness, intended chiefly for beginners in the spiritual life.

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Benedictine in the Philippines

11/12/2013

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In the middle of the 19th century, a hostile and anticlerical government in Spain closed the novitiates. Years later, concessions were granted allowing novitiates which operated missions in foreign countries to open. Hence, the Benedictine Abbey of Montserrat in Cataluña, Spain started to establish missions in the Philippines and in Australia.

The Benedictine monks arrived in the Philippines on September 12, 1895. They started missionary work in Surigao in 1896. R. Rev. Jose Deas y Villar, OSB, founded the Benedictine community in Mindanao. Thus, grew the roots of Benedictine tradition in the Philippines.

The Benedictine monks arrived in the Philippines on September 12, 1895. They started missionary work in Surigao in 1896. R. Rev. Jose Deas y Villar, OSB, founded the Benedictine community in Mindanao. Thus, grew the roots of Benedictine tradition in the Philippines.

A few years after the monks’ Mindanao mission, the Benedictine community transferred their residence and apostolate to Balmes St. in Quiapo, Manila. The Benedictines witnessed many political and social changes in the Philippines as our people struggled under the Spanish and American colonization. Despite tremendous odds, however, they remained steadfast and pursued a new apostolate: education.

San Beda was established on June 17, 1901. Fr. Sylvestre Jofre, OSB, the first rector, dedicated the school to the cause of Catholic education and the making of Christian gentlemen committed to excellence and service of God and country. San Beda College has since emerged as one of the leading educational institutions in the country. By the 1960’s the Benedictine community consisted mostly of Filipinos and leadership was gradually transferred to the Filipino monks.

The rage and restiveness that marked the late 60’s and the early 70’s led to the historic decision by the Benedictine monks to establish another campus in a more peaceful place than Mendiola, Manila. The Benedictines finally chose the hilly Alabang in Muntinlupa as the site of the new campus. A modern edifice was constructed in 1972 on a nine and a half hectare lot inside the upscale Alabang Hills Village.

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Spirituality

11/12/2013

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There is no single, widely-agreed definition of spirituality. Social scientists have defined spirituality as the search for the sacred, for that which is set apart from the ordinary and worthy of veneration, "a transcendent dimension within human experience...discovered in moments in which the individual questions the meaning of personal existence and attempts to place the self within a broader ontological context."

According to Waaijman, the traditional meaning of spirituality is a process of re-formation which "aims to recover the original shape of man, the image of God. To accomplish this, the re-formation is oriented at a mold, which represents the original shape: in Judaism the Torah, in Christianity Christ, in Buddhism Buddha, in the Islam Muhammad." In modern times spirituality has come to mean the internal experience of the individual. It still denotes a process of transformation, but in a context separate from organized religious institutions: "spiritual but not religious." Houtman and Aupers suggest that modern spirituality is a blend of humanistic psychology, mystical and esoteric traditions and eastern religions.

Waaijman points out that "spirituality" is only one term of a range of words which denote the praxis of spirituality. Some other terms are "Hasidism, contemplation, kabbala, asceticism, mysticism, perfection, devotion and piety".

Spirituality can be sought not only through traditional organized religions, but also through movements such as liberalism, feminist theology, and green politics. Spirituality is also now associated with mental health, managing substance abuse, marital functioning, parenting, and coping. It has been suggested that spirituality also leads to finding purpose and meaning in life.

Spirituality lacks a definitive definition, although social scientists have defined spirituality as the search for "the sacred," where "the sacred" is broadly defined as that which is set apart from the ordinary and worthy of veneration. The use of the term "spirituality" has changed throughout the ages. In modern times spirituality is often separated from Abrahamic religions, and connotes a blend of humanistic psychologywith mystical and esoteric traditions and eastern religions aimed at personal well-being and personal development. The notion of "spiritual experience" plays an important role in modern spirituality, but has a relatively recent origin.

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