Examination of Conscience

The words ‘examination of conscience’ had always sent a chill to my heart, but today’s section of the Rule, RB7. 19 to 23, proved a liberation. Benedict quotes Psalm 49.21, ‘My every desire is before you.’ How much easier, and searching, it is just to ask, ‘what have I desired today?’ than to try to go over the events of the day and scrutinize all one’s motives, etc, etc. Self-will has a way of disguising itself, but desire stands plain and naked. And sometimes, one can be surprised to find that one has chosen good when one might have chosen evil. Then one can give thanks for grace received and co-operated with rather than spurned or neglected.

Bad Behaviour
We are trying to reduce the number of Russian porn sites linking to the blog by means of a WordPress plug-in that blocks certain IP addresses. If any legitimate user has difficulty accessing the site, please let me know and we’ll adjust the confirguration.

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Asking for Miracles

People tend to divide into two groups when it comes to asking God for favours: those who never do, and those who never do anything else. Prayer is more than just petition, but it does, at times, include petition. Sometimes people will say, ‘I’ll pray for others, but not for myself’ and then wonder why they are making such a bad fist of being Christian. We sometimes forget that conversion has to start with ourselves, and it is a grace we must ask for in prayer.

I have no difficulty asking God for favours. Indeed, right now, I am asking him for nothing less than a miracle. We have done everything we can to prepare the way but we have reached the end of doing. We ask with perfect confidence and trust, prepared for a ‘no’ as well as a ‘yes’, because the point about asking God for anything is that we ask not for our will to be done but for our will to be aligned with his. That alignment of will is the secret of Mary’s obedience, the heart of her prayer for the Church. Genoito moi kata ta rhema sou, Fiat mihi secundum verbum tuum. Let it be to me according to your Word. Amen.

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Poverty and Powerlessness

Today is the feast of St Clare. To some, she is merely an adjunct of St Francis: the rich young woman who fled to him for refuge, became a nun and founded an Order we know today as the Poor Clares. The more scholarly will recall that she is the first woman in history we can be sure wrote a Rule for her community, which during her lifetime was called the Order of Poor Ladies. She had to fight, and fight hard, to maintain her original inspiration against clerical opposition. Her joyful and radical embrace of poverty was simply not understood, and much pressure was put on her to make her Rule more Benedictine in character. Just two days before her death, on 11 August 1253, Innocent IV confirmed her ‘privilege of poverty’ in the bull Solet annuere.

So much for history. It is easy to sentimentalize Clare’s vocation and that of her sisters after her, but I think most Franciscan friars would agree that if you wish to experience Francis’s ideals lived in all their rigour and purity, you must go to the Poor Clares. Clare’s theology of poverty is spelled out in her four letters to Agnes of Prague. They are not an easy read. Benedictines don’t make a vow of poverty and often have difficulty in understanding those who do. We make a radical renunciation of private ownership and are committed to living austerely, without excess; but the Poor Clares go further. They embrace the powerlessness of being dependent on others, of perpetual fast, of being genuinely poor.

There is much talk about poverty at the moment, usually by those who have never experienced it at first-hand. Religious poverty tends to be dismissed as mere play-acting by those who see only the externals. I don’t pretend to understand the Poor Clare vocation but I do know how necessary it is for the Church today. There is more than one way of sharing the poverty of the poor and allowing the grace of God to flood it with joy and gladness. The Poor Clares have something important to teach us all.

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