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Lexie E. Kosanovic

Dr. Martino

Liturgy and the Sacrament

6 May 2019

A Blessed Life: Benedictine Guidelines for Those Who Long for Good Days

Being a spiritual person and having faith in the larger plan God has in store has been a large

part of my life for as long as I can remember. I have attended Catholic schools all of my life, so,

in essence, I can be called a cradle Catholic. I take this name with immense pride and honor

because I have devoted my heart to Jesus and the Roman Catholic faith. Having Catholicism as a

constant fixture in my life has provided stability and comfort in the sometimes unknown throws

of life. I always enjoy going to mass each week and devoting one hour of my time to nothing but

worship and prayer with my family and friends. Since being at Seton Hill, I have continued this

practice by attending mass in the chapel each Sunday. Celebrating the liturgy and actively

participating in the mass as a lector is something that has deepened my faith life in more ways than

one. I feel closer to our Lord and I feel a deeper connection with my fellow Setonians.

I have some familiarity with Western Christian monasticism through reading the class

materials, as well as, visiting St. Emma’s Monastery for the field experience. Before this course, I

did not have much experience with monasticism, but I will say after the experience in this course,

the charisms of the monastic lifestyle are fascinating. Additionally, I found the set-up of St.

Emma’s, from a logistical standpoint, a beautiful and real-life image of what was found in the text

for this critical analysis and reflection essay. The income that is generated from the property owned
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by St. Emma’s, as well as, the fundraisers and volunteers that the organization has, truly speaks to

the charisms of hospitality and work that our class discussions and readings have emphasized.

According to the Benedictine Joan Chittister, “Silence is an element of monastic spirituality

that has a contribution to make our time” (Derkse, p. 17). In a world full of constant stimuli, from

beeping cell phones to constant traffic and television, there is an absence of silence in our society

today. Monastic spirituality and specifically the charism of silence, is in direct contrast with the

busy and bustling world today. Monastic silence makes room for something positive. In Latin,

taciturnitas can be translated as reticence or keeping silent (Derkse, p. 22). Upon further

exploration, reticence is an acquired attitude of silence. Silentium or “silence” is deemed the

quietness by and among people. From the psalms, Benedict cites Psalm 141:3, “Set a guard over

my mouth, O Lord; keep watch over the door of my lips” (Derkse, p. 22).

Joan Chittister details, Monastic spirituality calls us to live quietly and take life as it comes

(Derkse, p. 17). Additionally, it calls us to be truly present with someone if they are speaking to

us, walk through life instead of doing a drive by and give the positive element of silence to

someone else. The monastic charism of silence is a true gift and not described as a form of

punishment. The text utilizes the example of what outsiders think of as “not being allowed to

speak” the monastic charisms encourage “being allowed to be silent” (Derkse, p. 17). Being

conscious of the noise that a person makes opens the opportunity to be present in our souls. An

example of this is found between Compline and the Lauds (morning prayer). This season of silence

offers a time of rest that is seen throughout the entire monastery. Additionally, this allows those in

the house to make time for true personal reflection through reading or meditation before they fall

asleep (Derkse, p. 18). In times during the day, monastic rituals can additionally facilitate silence.

The text utilizes the example of Dutch national memory of the dead coming up on May 4th on the
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Waalsdorpervlakte (Derkse, p.19). Ringing of a bell is followed by two minutes of silence and

then the trumpets sound. Being in silence by yourself and being in silence with groups of people

are two different experiences, and the monastic lifestyle makes room for both.

The silence of reticence also is related to humility and prudence. The first way makes me think

of the common phrase, “Actions speak louder than words!” For example, from the text, if someone

accomplishes something very exciting and the story of success is repeated multiple times, then the

story can become over explained (Derkse, p. 25). The good work that people perform oftentimes

does not need further explanation. Within that further explanation, the importance and amazement

can be belittled. The act itself can become exaggerated if people over explain things. Additionally,

there is a second way that silence helps us to better listen to others. If one utters words to often and

without meaning, this can infect social communication with evil words (Derkse, p. 23). Benedict

describes the double-edged sword of words. Words can harm us, but words can also bless (Derkse,

p. 23). In any case, having the gift of words is truly amazing, but the charism of silence is just as

important if we want to be a contributing and worthwhile member of society.

Mother Teresa once said, “We need to find God, and he cannot be found in noise and

restlessness. God is the friend of silence. See how nature — trees, flowers, grass — grows in

silence; see the stars, the moon and the sun, how they move in silence. We need silence to be able

to touch souls.” In our contemporary society today, there is so much potential to get lost in the

here and now. There is so much access to information via technology that is can be overwhelming

and sometimes distracting. There is so much business and complicated aspects to our lives that it

can truly be difficult to find the silence. This charism of Benedictine spirituality founded over a

thousand years ago, I believe has even more power and is more necessary, in the year 2019, than

it was at its beginning. Mother Teresa put it best in saying that silence gives us room to truly listen
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to others without interjecting our thoughts and opinions. Additionally, silence is also important in

developing good leadership skills that will be with you throughout your whole life. In order to be

an effective leader and good communicator, I feel that I must continue to learn to be a good listener.

Depending on your individual lifestyle and life goals, silence can be instituted into your life in

a multitude of ways. If you are a religious person, you can consult your holy book, read and

meditate for ten or fifteen minutes a day. If you do not belong to a particular religious group, you

can institute daily times of silence and personal reflection. You could ask yourself about your goals

for the next day, week, month or year. Meditation is also a great way to add silence into your daily

routine. Putting on some soft music and just being at peace can be one way to institute silence in

a secular sense. I feel doing this with a focused and conscious mindset can help you become a

more centered and caring individual.

To Benedict, the attitudes of obedience, silence and humility are closely related and integral

for success in the monastic lifestyle. In looking further into the Rule of Benedict 5-7, there is a

beautiful summary of the importance of these attitudes. In the Rule of Benedict, Chapter 5 reads,

“The first step of humility is obedience without delay” (Derkse, p. 31). Humilitas or humility is a

very important concept in the Rule of Benedict (Derkse, p. 30). The typical way that humility is

viewed is in a negative context without an opportunity for personal growth. The text describes the

modern view of humility as “not being allowed to do your own will, not following your own

longings; enduring hard, unpleasant and even unjust things; confessing your bad thoughts to the

superior; viewing yourself as the least important at all” (Derkse, p. 31). The modern view of

humility leaves no room for positive and personal discovery. In the quoted passage above, in each

phrase, there is a negative connotation. Benedict defines humility by citing examples of humility

in practice in the monastery (Derkse, p. 31). Benedict built communities where the aspects of
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competition and rivalry are lacking. The only aspect of competition between the monks are in

showing the most respect towards each other. The monastery community is set up so that there is

no single figure in the center of all of the attention.

Drawing from of the Rule of Benedict Chapter 7, Vincent Hunink is a scholar who gave the

most recent translation of the Rule. Humility is often distorted into a mentality where people are

belittled (Derkse, p. 32). This was not the intention, and Hunink goes on to explain that the

intention, he believes, was to teach all people through their individual limitations to grow and

flourish. This is why the seventh chapter is often called a growth chapter (Derkse , p. 33). In short,

humility is a realistic view of the place that we occupy in reality. Because we occupy such a small

space in reality, humility can be expanded into the attribute of openness, obedience and

conscientiousness we have for ourselves and those around us.

Chapter Three of the text includes twelve signposts on the way of humility. Before commenting

on the individual signposts, I would like to expand on the idea of the word signposts. When we

think of humility and the ability to expand upon the positive attributes put forth by Benedict, it is

about the journey and not the destination. Each experience or signpost that we have in life has the

potential to get us toward our ultimate point of humility and obedience. There is an emphasis on

the signposts especially found in the metaphor of Jacob’s ladder taken from Genesis 28:10-17

(Derkse, p. 37). The angels appeared in Jacob’s dream; we, ourselves, have the ability to ascend

to heavenly bodies in this earthly life. This ability is not achieved until we leave this earth and

until that time, we descend by our pride as we ascend by our humility. The metaphor of the rungs

on Jacob’s ladder can be found in the aspect of our body and soul. If we want our personal ladder

to be straight and sturdy, we must evenly ascend in our inward and outward behaviors in this life.
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In conjunction with climbing our own sturdy ladder, Benedict writes and expands upon twelve

signposts to guide us on this spiritual journey (Derkse, p. 37). In reviewing these posts, I would

like to expand upon three of them in particular. First, the second step, details not loving your own

will (Derkse, pp. 39-40). Upon reading this for the first time, I was confused by the statement

itself, but after further reflection, there is a beautiful sentiment in the simple phrase. Instead of

striving for a lack of our own will, we must turn and join our will in connection with what we

deem a higher power. This is potentially a daunting task of a self-seeking will and listening to the

other person so that both sides may truly see each other. Abbot Christopher Jamison put it best in

saying that we must choose this full understanding, an aspect of truly listening to one another each

and every day (Derkse, pp. 39-40). In a world of hustle and bustle, we must set aside the time,

understanding and will to be truly present for those around us.

Second, I would next like to expand upon the fourth sign. This sign describes the importance

of tolerating hard and even unrighteous treatment with courage and patience. The Latin patientia,

passio, patience, bearing it, translates directly into this step (Derkse, pp. 40-41). Life can throw

very difficult and unpleasant situations our way, but we must have a level head and even-temper

to accept these things as they come. This sign can especially be applicable to life in stressful

situations. I heard an example of this at mass in the chapel this past Sunday. Father Canice was

detailing a story of a difficult experience he had in the monastery as a “baby monk in the big

monastery”. It was Divine Mercy Sunday, and the head abbot wanted to use the incense. As the

baby monk, Father Canice and another monk were in charge of setting out all of the necessary

materials for mass. The other monk and Father Canice got into an argument about where the

incense was located in the sacristy. The other monk refused to get the incense because he did not

want to use it. Father Canice, taking matters into his own hands and knowing the head abbot
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wanted to use incense, went into the sacristy and got the incense himself. Fuming with anger,

Father Canice was irritated at this fellow monk. During the sign of peace, the other monk came

over to Father Canice and expressed he was sorry for being angry with him. Father Canice said

that he was filled with such peace during that moment, and this was the first time that this had

occurred in mass. I tell that story in particular because there are plenty of difficult and unpleasant

situations that we experience in this life, but when we are least expecting it, God can surprise us

with a feeling of peace. I hope that we all can experience this feeling of peace by “keeping silent,

remaining patient and creating space.” (Derkse, p. 41). In our culture, these three principles are

especially difficult, but by not being overly demanding, we may all dare to make our way toward

freedom.

The final step that I would like to touch on is the ninth. This sign details the importance of

choosing and weighing our words carefully. Benedict advises us to “speak softly and sparsely,

where dignity is never lacking” (Derkse, pp. 46-47). I really enjoy this sign because it is of the

utmost importance to choose our words carefully. Words are fleeting, but their impact can leave a

dent. Being harsh and abrasive can harden our hearts, which is not ideal when seeking to live a

positive and fruitful life. There is immense power in the use of words, but we must caution our use

of words because once they are said, words can be forgiven but never forgotten.

The monastic attribute of work is vital to their lifestyle. The motto “pray and work” is bound

within Benedictine life, but this motto can easily be expanded into “pray, work and read”. This

motto has an overarching theme which reads “ut in ombius glorifictur Deus” or that God may be

glorified in everything (Derkse, p. 53). This saying is borrowed from the First Letter of Peter in

the Holy Bible. Benedict speaks to the importance of glorifying God in work and prayer in the 48th

chapter (Derkse, p. 55). There is an obvious statement that says reading idleness is not good for
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the monk and listlessness only postpones the real work that needs to be accomplished (Derkse, p.

54). Benedictine spirituality emphasizes the need to accomplish the real work and avoid the

problematic and listlessness. The reason for this emphasis is due to the fact that the quality of ones

work and the condition of their soul are intimately connected. In other words, the quality of a

person’s work is in direct connection with how their soul is faring.

The monastic discipline and flow of work is directly related to the order of the day. An example

of this is balancing work with other daily tasks. The work is fed by silence, choral prayers, readings

and rest (Derkse, p. 57). These elements are very structured, but there is also a freedom from the

context of work, prayer, reading and rest. There are three elements that encompass monastic

communal life stabilitas, conversio morum and obedientia (Derkse, p. 57). These are repeated

throughout the Benedictine works, but there is a specific emphasis on these attitudes when

speaking about work. First, stabilitas represents the attitude of sticking with it when the job is

easy, as well as, when it is difficult. Another way of describing this important principle is not

“running away from the things and people to who you have given their “yes”.” It is of the utmost

importance to keep your word because the action of keeping your word speaks highly to the

condition of your soul (Derkse, p. 56). Second, the monastic attitude of conversio morum is all

about the attention for improvement in living and working each day. This attitude coincides with

stabilitas because by sticking with the job of each day, there is room and potential for growth.

Conversio morum is all about finding those opportunities each day for what the author terms as

“micro-conversions” (Derkse, p. 57). We are able to institute this principle into our own lives. For

example, we can be more understanding to those who make constant mistakes and try to help them

instead of tearing them down. Additionally, we can go out of our way by helping others around

us, like opening the door for someone or helping someone who needs directions. Lastly, the attitude
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of obedientia or obedience connects with very attentive listening (Derkse, p. 58). Obedience has

to do with attentively listening and helping your fellow brothers and sisters in order to accomplish

the job to the best of your abilities and react to the bumps in the road in the best ways possible.

Anselm Grün has valuable insight on the principle of overloading and exhaustion. This is

something that we all experience (Derkse, 60). Through the hustle of life, there is often little time

to reflect on the blessings that God has bestowed upon us. Grün details that exhaustion and

overloading have two causes. First, a person will drain themselves by not being able to pace the

amount of work that they are able to accomplish (Derkse, p. 60). Second, the person does the first

because they crave perfectionism, ambition and to be loved by everyone (Derkse, p. 60). This idea

of overloading is not realistic if we desire to live a successful and purposeful life. Verhoeven states

that the feeling of being under pressure can play well into the insights made by Grün (Derkse, p.

60). Verhoeven additionally talks about the need for a creative mind demands a low pressure

environment with free space such as a spontaneous day off or visiting a new place. The need to be

released from the exhausting environment of life is a necessary objective to achieve.

The opposite insight of overloading is the idea of underloading, and neither of these options

are good. There needs to be a balance between exhaustion and having nothing to do. Benedict is

opposed to overloading and underloading (Derkse, p. 61). Underloading is described as a way of

thought where creativity and renewal is expected in the future. Trappist Thomas Merton suggests

that the madness of both overloading and underloading can contribute directly to the madness and

rush of modern life (Derkse, p. 61). In the monastic lifestyle, the monastic bell indicates when

various events of the day are to take place. The bell offers a sort of necessary structure to the day

(Derkse, p. 62). I found this idea of having a balance between over commitment and underloading

very intriguing. I feel that during the university school year, there are times when many things are
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due simultaneously, many exams taking place, many papers due and staying connected with family

and friends. All of this can culminate to excess, especially during the end of each semester. While

this is good because it keeps our minds occupied, there still needs to be room for recreation and

meditation to allow the mind to recharge. I find the idea of inserting times of recreation and

meditation especially important. I try to go to the gym at least three to four times a week. This

surge of exercise and endorphins allows my mind to focus on something other than my computer

screen or textbooks. Believe me, I love going to the gym this time of year especially when

everything is happening so quickly and all at once. For meditation, I enjoy going to mass on

Sunday morning. This hour gives me spiritual guidance and renewal that I desire each week.

In the Benedictine rule of hospitality, Benedict presumes that the monastery will never be

without guests. There are several interesting practical reasons that the monastery takes in guests.

First, for monetary profit, monasteries will take in guests for retreats and other events like this

(Derkse, p. 74). From our visit to Saint Emma’s Monastery in Greensburg, Pennsylvania, this

monastery practices this attitude by having a separate bed and breakfast building. They receive

guests, run the bed and breakfast like a hotel and even have a very interactive website. Mother

Mary Ann, in talking with the group, also shared how the monastery leases land to farmers and the

local golf course to earn money for the expenditures that it takes to run a monastery. The financial

aspect of the monastery, specifically St. Emma’s, was very interesting to experience. They are

there to pray for the world and its concerns, but in order to successfully do this, money does have

to come from somewhere. Second, the jobs in the monastery are often learned as you go. In our

field experience to St. Emma’s, each person within the monastery came from very interesting

backgrounds, but each sister has a job(s) that they accomplish. For example, there was a sister who

has learned to run the books for the monastery. Before entering into the order, she was a high
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school biology teacher. It was truly amazing to see how the sisters are able to work together as a

team in order to efficiently run the monastery as a shining pillar of the Greensburg community.

There is a theological rationale for this charism of hospitality. This attitude, in the theological

sense, is absolutely amazing. The basic attitude is founded upon the principle in Chapter 53 of the

Rule of Benedict. In this rule, Benedict describes, “All guests must be received like Christ himself”

(Derkse, p. 75). Hospitality goes much deeper than providing a roof over one’s head and basic

care. To the Benedictines, hospitality is a form of worship. Two verses of this chapter of the Rules

of Benedict develops the point further, in saying, “Particularly when taking in poor and strangers

the greatest care must be expended, because Christ is more particularly received in them (53.7)”

(Derkse, p. 75). There is the surface action of taking in someone, but truly receiving their body,

soul and situation is a Godly task. Guests are seen as messengers of God. Abbot Guillaume

Jedrzejczak deepens this connection by making the statement that a guest is not someone asking

for shelter, food and attention, but the guest is someone who comes to us as a present and gracious

gift (Derkse, p. 76).

During the portion of text speaking about hospitality, there are several principles that are of

the utmost importance and make this charism truly beautiful to experience. First, being received

as a guest in a monastery is very welcoming and Christ like (Derkse, p. 76). When we were

received for our field experience, we were treated by the sister’s with the utmost kindness. We

were seen as images of Christ and respected as such. Second, treating all guests as Christ, even

when they cannot see them, was also something to point out (Derkse, pp. 76-77). It is easy to treat

someone with kindness and compassion when you can see them and make that individual

connection, but when you cannot see them, it could be more challenging. The monastic charism of

hospitality challenges us to treat everyone with the love of Christ. For Rule of Benedict
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specifically, one must be a good porter by not letting guests wait at the gate (Derkse, p. 77).

Additionally, one must be a good messenger on the phone by not rushing or stressing a response.

This more relaxed atmosphere can make for a true conversation. In conversation, there is potential

for souls to truly be together and converse together by turning to each other for companionship

and not being bogged down by the excess stuff that is going on around.

Of these charisms, I think that they are all feeding into the central point of fostering

conversation where our souls can truly become one (Derkse, 81). I was fortunate to experience this

first hand in St. Emma’s. During dinner, we were asked if we needed anything several times.

Additionally, we were able to truly converse with the sisters by being seated among them. By

being intermingled, we were able to discuss their lives and our experiences. I truly felt that in those

moments, we were all truly connected breaking bread, sharing a meal and fruitfully conversing

about our lives. In my heart, I believe that this charism of hospitality is beautiful because through

this, we are able to have our souls be connected like no other experience.

My careful analysis of the Benedictine spirituality is one deeply advanced by love of the

charisms of hospitality and work. In Christian theology, we often learn about the mechanics behind

Church teachings and those important figures behind church decision. This analysis allowed us the

opportunity to look into more wholistic ways to long for good days based on the Benedictine

charisms. Additionally, after attending the field experience to St. Emma’s, it was increasingly

interesting to read deep-rooted charisms that I was able to see in practice. The Benedictine

spirituality has been around for over a thousand years. It has stood firm against wars, bloodshed

and a modernizing world. Despite all of these changes, the principles that Benedict expanded upon

over a thousand years ago are ever present. I would argue that many of these principles are needed

in the modern world of today.

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On a personal level, I was very moved by the kindness and compassion that is shown to guests.

Taking the guests in like Christ and showing them the charisms that the Benedictines hold so dear

is something truly amazing. In the future, I feel that it would be interesting to experience this first

hand by staying in a monastery. Additionally, I love the idea of having real conversations with

each other. With the modernizing world of social media, text messages and phone calls, it is not

necessary to have a face-to-face conversation with someone. I believe that having a face-to-face

conversation with someone and free from all distraction is vital to truly connect the souls of people.

Another important charism of Benedictine spirituality is that of work. I found the idea of balancing

the hustle and bustle of life with recreation and meditation very important. Sometimes, I find

myself so busy and stressed that I forget to sit back and truly be thankful for the blessings in my

life.

T.D. Jakes once said, “If you can dream it, you can achieve it. The secret to recapturing our

dreams is to enjoy the pursuit of the dream rather than to focus on the outcome.” There are so

many big moments in life that I am thankful for, but I took away from this reflection, that I can

and should have joy in the little triumphs of life. Additionally, I found that I want to have the

realization that each person is an encounter through Christ and therefore, deserves to be treated so.

Sometimes life moves so quickly that I feel that I do not have the adequate time and attention that

everyone deserves. My greatest broad takeaway from this reflection is that each person is a gift

from Christ and is in my life for a special reason and conversely, I in theirs. While not every

experience with someone is going to be a positive experience, I realize that even in those less

pleasant exchanges, I can slow down and pray for the realization and beauty of the encounter. In

closing, I find that Benedictine spirituality is timeless, truthful, meaningful and relevant.