FROM THE RULE:

Psalms: A closer look at the Church’s prayers

Nothing is held back in the psalms.They encompass the entire range ofthe human condition. They describewar, famine, despair, love, hate,revenge, envy, pride, failure, success,victory, anger, healing, oppression,ambition and more. We can relateto the psalms because we all haveexperienced some of the emotionsor situations they contain.

Definition of the Psalms

What are the psalms exactly? First ofall, the psalms are lyric poems. Theword “psalm” derives from the Greekword psalmos. It is also from theHebrew word Zmr, meaning to pluckthe strings of a harp or lute. Thisindicates that the psalms were writtento be sung with the accompanimentof a stringed instrument. In a sense,we pluck the strings of our heartswhen we recite or sing the psalms.

remember saying Psalm 23 at thebeginning of the day in a publicschool classroom.

At Mass, psalms are included in theliturgy. The responsorial psalm issandwiched between the OldTestament reading and the NewTestament reading. The psalms arevery much a part of our prayer life,and we can identify with thembecause we’ve experienced many of theemotions and situations depicted inthem. The psalms are about people,the struggle and joy of living withGod. They were written by and forthe people of God, and they wereconceived from the beliefs andexperiences held by them.

The psalms are Israel’s gift to us.Prayers given to us by God, used byJesus Christ, by His mother andsaints, were a part of daily prayer lifeof earlier generations. They were themain substance of the official prayerof the Church through the centuries.

For a time, the psalms declined inusage by the laity. Fortunately foroblates, what made the psalms sounpopular in the past makes themappealing today. Psalms are realistic,and they correlate with God’s reality.They present life as a struggle and notas an idyllic, laidback state of being,where everything is milk and honey.

SUMMER 2011

VOLUME 17:3NEWSLETTER FOR BENEDICTINE OBLATES OF SAINT MEINRAD

see Psalms, p. 6

As oblates, we are asked to pray.Prayer is to be at the very center ofour lives to connect us more closelywith God. In many ways, this deepcenter gets inundated, or even buried,under the everyday debris of routine,distraction and chaotic noise ofmeaningless talk. Oblates are asked topray the prayer of the Church, calledthe Liturgy of the Hours or DivineOffice. The Liturgy of the Hourscontains many psalms that we read inconjunction with scriptural readings.

Even before we became oblates, wewere exposed to certain psalms invarious settings, including parochialschools and some public schools.Those of us who are old enough will

“Above all else we urgethat if anyone finds this

distribution of the psalmsto be unsatisfactory, he

should arrange whateverhe judges better, provided

that the full complement ofone hundred and fifty psalms

is by all means carefullymaintained every week, andthat the series begins anew

each Sunday at Vigils.”

Chapter 18, Verses 22-23

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Benedictine Oblate is published four timesa year by Saint Meinrad Archabbey.

Editor: Mary Jeanne Schumacher

Designer: Tammy SchuetterOblate Directors: Fr. Meinrad

Brune, OSB

Fr. Joseph Cox, OSB

Send changes of address and commentsto The Editor, Development Office,Saint Meinrad Archabbey, 200 Hill Dr.,St. Meinrad, IN 47577, (812) 357-6817, fax (812) 357-6325 oremail oblates@saintmeinrad.eduwww.saintmeinrad.edu © 2011, Saint Meinrad Archabbey

“Above all else we urge that if anyone finds this distribution of the psalms to be unsatisfactory, he should arrange whatever hejudges better, provided that the full complement of one hundredand fifty psalms is by all means carefully maintained every week,

and that the series begins anew each Sunday at Vigils.”

Rule of St. Benedict, Chapter 18:22-23

Early monks prayed all 150 psalms in one day. Even St. Benedict realizedthat this was a formidable task for his monks. It was decided by a councilof abbots in Rome to rearrange the psalms, so that fewer of them were tobe prayed daily.

Like present-day oblates, the monks also were confronted with a specifictimeframe in which to pray the psalms. The number of palms prayed dailywas reduced. It was decided to pray less in order to pray better.

How can we pray better with the timeframe we have available to us? Wehave only so much time. We need to slow down, as did the early monks.When we do this, we find that we can effectively pray with the psalms.

A POINT TO PONDER FROM THE RULE

Brenda Blackgrove joins Oblate Office

Brenda Blackgrove of Huntingburg,IN, became the new executivesecretary for the Oblate Office onDecember 8, 2010. She most recentlyworked at Memorial Hospital inJasper, IN, in community relations,

where she was office coordinator andcoordinator of the Lifeline program.

She also worked about nine years atSt. Joseph’s Hospital in Huntingburgas the office coordinator for plantfacilities. She worked at WelbornBaptist Hospital in Evansville for 13years as benefits specialist, where shecoordinated compensation andbenefits programs

Brenda was born in Illinois, raised inHuntingburg and graduated fromHuntingburg High School. She ismarried with two children and threestepchildren. She has 10 grandchil-dren, whom she loves spending timewith. Her pastimes include bakingcookies with her grandchildren, takinglong walks and enjoying the outdoors.She says, “My calling is serving othersand this is where I find peace andcontentment.” ◆

Brenda Blackgrove

How you can help:•Pray for vocations

•Remember Saint Meinrad in your will

•Request information about life income gifts

For more information, contactBarbara BalkaDirector of Planned GivingSaint Meinrad Archabbey and Seminary and School of Theologydevelopment@saintmeinrad.edu(800) 682-0988www.saintmeinrad.edu

Pray for

Vocations

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Oblate writes new poetry book

Thomas J. Rillo, an oblate fromBloomington, IN, has written a secondbook of poems, Thoughts for theListening Heart. It is a collection of over100 poems written as spiritual prayersand reflections on the prayer life of thefaithful.

A retired university professor, Tom findsseveral ways to serve God. Poetry is justone of them. The book is beautifullyillustrated by Br. Martin Erspamer,OSB, a monk of Saint MeinradArchabbey and well-known liturgicalartist who has worked many years in avariety of media and as an illustrator.

All revenue from the sale of the bookwill be given to the Benedictine OblateProgram of Saint Meinrad Archabbey.To order the book, contact the OblateOffice, Saint Meinrad Archabbey, 200Hill Drive, St. Meinrad, IN 47577 orcall (812) 357-6817.

The cost of the book is $10, whichincludes postage and handling. Thebook can also be purchased in personfrom the Oblate Office.

March retreat focuses onLiturgy of the HoursRetreating to a monastery to encounterGod, if only for three days, is always awelcome treat for me. The oblateretreat at Saint Meinrad Archabbey onMarch 20-22, however, was special.

It was also an opportunity for me, aNew Yorker from the Bronx, to meetoblates from other states, confreres whohave never made it to New York Citysince I’ve been an oblate, monks fromother communities as close asKentucky to as far away as Africa, anda new auxiliary bishop for theArchdiocese of Indianapolis.

But encounters don’t happen onlyduring meal times and social timeswith spirit-led and spirit-filled people.They also happen in the praise,worship and adoration of God, whetherin solitude or in common worship.

It was not my first experience prayingthe monastic office with others. It wasmy first occasion to do so in theArchabbey Church, large andresplendent, with several monks leadingand offering up chanted prayer to God.

The theme, “Encountering Godthrough the Liturgy of the Hours,”was most competently presented byFr. Adrian Burke, OSB. It engagedour minds and spirits to the ancient,yet eternally relevant, role of commonprayer structured and developed overcenturies of trial, error and sheer faithin the Holy Spirit’s desire to incarnatethe Holy Trinity into our daily lives.

Here are gleanings from his conferencetalks:

The Liturgy of the Hours provides a way to offer a practical and ordered community witness in word and deedto the presence of God in our livesthroughout the ages—as often as weare able—especially recalling how thishas happened through the witness ofthe Old and New Testaments (withspecial credit given to the Book ofPsalms).

The Liturgy of the Hours, as well asany type of prayer, comes from thelove and action of God Himself. Thisis demonstrated by God’s willingnessto have us approach Him and know

OBLATE NEWS Him by knowing His name, Hisempowerment in the action of ourlives, and His desire for us to listen toHim and partake of His wisdom andguidance.

We can never forget that the Liturgyof the Hours is pregnant with HebrewScriptures and the New Testament.We sometimes underestimate thespiritual power, growth and wisdombehind this deliberate rememberingwith this fountain of historical andpoetic memory of God’s action in theuniverse, especially its power to help usto be attentive to God in the present.

Concrete practice of daily, structuredprayer is sacramental, sacrificial andshared—a perfect rehearsal that helpsto bring a Christ-centered andChrist-like existence into our habits,thoughts, dreams and goals.

The warmth and prayer of thisconference will accompany me in theyears to come. The opportunity toencounter God in communion withothers is a gift, an oblation, fromGod—with others acting as His hands,feet and heart in our world.

Ms. Tracy Andres, oblateBronx, NY

Haubstadt oblates faithful to prayer

The good people of SS. Peter and PaulParish in Haubstadt, IN, answered thecall. They began prayer on March 1 bypraying Lauds at 7:20 a.m. This ledinto the rosary, which leads into Massor a communion service for the day.Praying in this community has specialmeaning to the oblates. There are asfew as four or as many as 22 there.Of the 22, maybe eight are oblates,who contribute to the core of the faithcommunity. The Lord needs ourprayers to be offered up, and we willcontinue.

Jerry Woehler, oblateHaubstadt, IN

see Oblate News, p. 4

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Br. Adam defends MA thesis

Br. Adam Edwards, OSB, who hasvisited some of the oblate chapters andgiven conferences, successfullydefended his thesis for a Master of Artsdegree from Georgia State University inAtlanta on April 8.

The thesis is titled “The Many Facesof Besire Theory.” “Besire” is aninvented word that stands midwaybetween “belief” and “desire.” Histhesis addressed the topic of how weunderwrite the process of our moraljudgments.

Finance Committee reviewsfavorable numbers

The Oblate Finance Committee metApril 8 to review financial results for thesix months ending December 31, 2010.Oblate gift revenue has continued itsfavorable trend and has more thanoffset reduced retreat revenue. The latterwas affected by adverse weather duringthe December retreat.

Revenue from gifts, retreats, book salesand endowment donations exceed thecosts associated with administering theoblate community. The costs includeoffice staff, travel, printing and postagefor mailings, and production costs forthe Prayers and Rituals for BenedictineOblates book.

Fr. Meinrad Brune, OSB, oblatedirector, expressed his appreciationwhile noting the numerous positiveactivities carried out could not take placewithout the generosity of the oblates.

Mike Reffett, oblateEvansville, IN

Oblate Council prepares forNAABOD meeting

The Oblate Council gathered on theHill for its 19th meeting on April 9, forthe special purpose of finalizing plansfor the meeting of the North AmericanAssociation of Benedictine OblateDirectors (NAABOD) at Saint MeinradArchabbey this summer. Present wereDennis Skelton, Al Kovacs, Pat Phillips,Jennie Latta, Mike Reffett, Chris Topaand Janis Dopp, chair.

Also present were Maureen Grant,Barbara Phillips and GeorgeThompson, members of the FinanceCommittee. Brenda Blackgrove, execu-tive assistant to the oblate director, waspresent and acted as secretary for themeeting. The meeting was opened withprayer by Oblate Director Fr. MeinradBrune, OSB, which was followed by areading of the Statement of Purpose ofthe Oblate Council.

The NAABOD meeting will be heldJuly 1-6. This is a biennial meeting,which includes oblate directors and

representatives from throughout NorthAmerica. The theme for the conferenceis “Embracing Creation with Reverenceand Hospitality: Listening to Scriptureand Rule Speak.”

The featured speakers will beSr. Kathryn Huber, OSB, of MonasteryImmaculate Conception in Ferdinand,IN; Kyle T. Kramer, director of gradu-ate lay degree programs and spiritualformation at Saint Meinrad Seminaryand School of Theology; and Sr. SheilaMarie Fitzpatrick, OSB, of Our Lady ofGrace Monastery in Beech Grove, IN.

Council member Mike Reffett and Fr.Meinrad have done extensive planningfor the upcoming meeting. The Councilwas presented with a detailed agendaand charts outlining volunteerresponsibilities. The Council hopes touse this meeting to enter even deeperinto the Benedictine charism ofhospitality.

Following the time devoted toplanning, there was a report by theFinance Committee, which met theevening before the Oblate Councilmeeting. Members of the FinanceCommittee are Pat Phillips, BarbPhillips, Maureen Grant, GeorgeThompson and Mike Reffett, chair.Mike reported that the year-to-dateoperating results for the oblatecommunity have exceeded budgetexpectations, primarily due to thegenerosity of the oblates.

Fr. Meinrad expressed his deepgratitude to the Council and theFinance Committee, especially withregard to the NAABOD meeting. Henoted that when we show hospitality,it is not the guest who is most favored,but the host who is the blessed one. Heclosed his remarks with these lines fromHilaire Belloc:

Of Courtesy, it is much less Than Courage of Heart or Holiness,Yet in my Walks it seems to me That the Grace of God is in Courtesy.

Oblate News from p. 3

The Midwest Woodlands Region of Oblate Directors and Oblate Representatives frommonasteries in Indiana, Illinois, Kentucky and Wisconsin met October 18, 2010, atOur Lady of Grace Monastery in Beech Grove, IN. Representing Saint MeinradArchabbey at the biennial meeting were Janis Dopp, second from left in the first row;Fr. Meinrad Brune, OSB, second from right in the second row; and Dennis Skelton,fourth from left in the top row.

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The next meeting of the OblateCouncil follows the NAABOD meetingon July 6.

Jennie D. Latta, oblateMemphis, TN

Oblate honored for 65 years of song

Oblate Becky Goebel of Madison, IN,was honored for singing in the choir for65 years at Prince of Peace Church inMadison. We congratulate Becky forher dedication to making the liturgybeautiful through song.

Oblate earns ministry degree

Oblate Yvonne Weaver from Lowell,IN, received her degree in lay ministryfor the Diocese of Gary, IN, on May11. Congratulations! ◆

INVESTITURES & OBLATIONS

February 19, 2011, Investitures—Mr.Eric Batsie and Mrs. Diana Batsie ofDeland, IL.

March 3, 2011, Investiture—Mr.Ballarion Stahr of Seymour, IN.

March 4, 2011, Investiture—Mrs.Patsy Butler of Muncie, IN.

March 5, 2011, Oblation—DeaconSalvatore Padre Pio Mazzella ofBronx, NY.

March 9, 2011, Oblation—Mr. ScottFlorian Tretter of Oakland City, IN.

March 19, 2011, Oblations—Mrs.Judy Mildred Longoria and Mr. RaulNoe Maurus Longoria of Bartlett, TN.

March 21, 2011, Investitures—Ms.Ramona Resenbeck of Jasper, IN, andMr. Jared Wright of Sumava Resorts,IN.

March 21, 2011, Oblations—Mrs.Laura Mary Brzegowy ofBloomington, IN; Mrs. DonnaCatherine Labouré Clark and Mr.William Ronald Joseph Clark ofGeorgetown, OH; Mrs. DonnaTheodora Guerin Dennis and Mr.Edward Matthew Dennis of Marshall,MI; Ms. Mary Louise Dymphna Jonesof Indianapolis, IN; and Mr. Peter

Joseph Barsabbas Shaffer of BentonHarbor, MI.

March 23, 2011, Investiture—Mrs.Amy Halt of Bloomington, IL.

March 23, 2011, Oblation—Mr. NeilMary Galbraith of Ann Arbor, MI.

March 26, 2011, Investitures—Mrs.Lisa Foster of Evansville, IN, and Mr.Scott Woods of St. Meinrad, IN.

April 3, 2011, Investiture—Mr. DavidElder of Evansville, IN.

April 9, 2011, Oblation—Mr. BobMaurus Tankersley of Versailles, KY.

April 20, 2011, Investiture—Ms. HollyMcClara of Indianapolis, IN.

May 7, 2011, Investitures—Mr. GregKarn and Mrs. Mary Karn of Antioch,TN.

May 10, 2011, Investiture—Mr.Jeremy LaMastus of Evansville, IN. ◆

DEATHS

Mr. Ottis Schatz of St. Meinrad, IN,died February 18, 2011.

Mrs. Agnes White of Louisville, KY,died March 26, 2011.

Mr. Warren Glaser of Kettering, OH,died May 1, 2011.

Mr. Joseph Sheehan of Indianapolis,IN, died May 5, 2011. ◆

UPCOMING EVENTS

September 2-5, 2011—The annualLabor Day weekend retreat for theNew York oblates will be celebratedwith Br. John Mark Falkenhain, OSB,presenting “Grace and Nature: TheHuman and the Divine in the Rule ofSt. Benedict.”

September 10, 2011—The Lancaster,PA, day of recollection in the Amishcountry will feature Br. John MarkFalkenhain, OSB. He will address“Grace and Nature: The Human andthe Divine in the Rule of St. Benedict.”

November 27, 2011—The day of rec-ollection for New York oblates willfeature Fr. Brendan Moss, OSB, as thepresenter of “Following the Path thatLeads to Life!”

December 9-11, 2011—The OblateRetreat at Saint Meinrad Archabbey isexpected to have Archabbot JustinDuVall, OSB, as the presenter of“Under a Rule and an Abbot: TheHuman Face of Monastic Life.”

March 20-22, 2012—The MarchRetreat for Oblates will be presentedby Fr. Timothy Sweeney, OSB, on“Lord, who may abide in your tentand dwell on your holy mountain?”from Psalm 14 (15), as found in thePrologue to the Rule of St. Benedict.

April 29-May 8, 2012—Br. MaurusZoeller, OSB, is hosting a 10-day pil-grimage to the Canadian Rockies bytrain. Highlights will include BritishColumbia, Westminster Abbey Tour,Vancouver, VIA Rail, Jasper ColumbiaIcefields, Lake Louise, Banff andCalgary. Fr. Meinrad Brune, OSB, theoblate director, will be the chaplain forthis trip. Contact Br. Maurus at (812)357-6674 or mzoeller@saintmeinrad.edufor trip costs and brochures.

September 3-13, 2012—Br. Maurusis also hosting a pilgrimage to Ireland.Archabbot Justin DuVall, OSB, willbe chaplain for this trip. Contact Br.Maurus at (812) 357-6674 ormzoeller@saintmeinrad.edu for tripcosts and brochures. ◆

VOLUNTEERS APPRECIATED

Fr. Tom D’Angelo, Br. Adam Edwards,OSB, Ruth Engs, Al Kovacs, ChrisLagnese, Pat Reckelhoff, MichaelReffett, Tom and Joan Rillo, LauraRoberts, Dennis Skelton, GeorgeThompson and Chris Topa were recentvolunteers in the Oblate Office. ◆

CHECK THE WEBSITEPast issues of the Benedictine Oblatenewsletter are available at www.saintmeinrad.edu. ◆

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openly expressing the saving grace ofGod. The recipients of this grace givepraise to God. The psalms ofthanksgiving express the rescue thatwas asked of God and that He grantedit. For this, the people praise God inacknowledgement of what He hasdone.

The third category is psalms that arehymns. They are simple and a call toworship. Usually, the hymn psalm issimple, and it identifies the addressees.The basis for praise is the activity thatdemonstrates God’s power andmajesty in the physical world.

Praying the Psalms

The Book of Psalms is an excellentresource for the lectio divina methodof prayer. Lectio divina will help us tofocus on the major thrust of thepsalm. The psalms take us deep withinour hearts. The psalms help us toexpose the deep center of our lives.Biblical scholars have called this ourcore humanity or heart.

Br. Matthew Mattingly, OSB, in thepublication series Notes from aMonastery: The Sacred Way of EverydayLife, wrote one called The Psalms asSoul Food. In this, he writes, “The

David has been credited withcomposing 73 of the 150 psalms,and this is understandable since hewas an accomplished musician. It isimportant to understand that psalmsare not historical, doctrinal statementsor creeds. The psalms are both poetryand prayer, intended to be set tomusic and prayed in worship settings.

Origins of the Psalms

It is difficult, if not almost impossible,to ascribe the origins of the psalms toa specific source. The passage of timemakes documentation difficult.However, Biblical scholars agreesomewhat to certain consistencies thatare common in many interpretations.With this in mind, we can say that theoldest of the psalms originated withMoses (circa 1300 B.C.). In Exodus15:1-5, we read a song of triumphfollowing the crossing of the Red Sea.In Deuteronomy 32, 33, we read asong of exhortation, reflection andprayer.

The period following Moses witnessedpeaks and valleys in psalms usage untilthe advent of King David (circa 1000B.C.), when he gave attainment to thematurity of the sacred lyric. UnderKing Solomon, the creation of psalmsbegan to decline to what became theage of the proverb. David wrote atleast 73 psalms. Asaph wrote 12psalms. The sons of Korah (appointedLevite temple singers) wrote 12 psalms,Ethan wrote one psalm, and Mosesand Solomon each wrote one psalm.

The remaining 50 psalms werewritten by anonymous authors. Theentire 150 psalms are known as thePsalter. They are collected in the Bookof Psalms, which is one of the bestknown books in the Bible. The Psalteris, in reality, a collection of poetryspanning centuries of history, and itessentially reached its present formaround 300 B.C.

The Psalter grew out of the life of acommunity of faith as the peopleused their songs and poetry toworship God. The ancient desertmonks were said to have prayed theentire Psalter in just one day. This isa most difficult feat to accomplish inthis modern world even if we hadnothing else to do. There are just toomany distractions.

Arrangement of the Psalms

The Book of Psalms is divided intofive books. They are: Book 1 (Ps. 1-41), Book 2 (Ps. 42-72), Book 3 (Ps.73-89), Book 4 (Ps. 90-106), andBook 5 (Ps. 107-150). Biblicalscholars have classified the psalmsinto three categories: psalms oflament, psalms of thanksgiving andpsalms that are hymns.

The psalms of lament are anundulated cry to God. The psalms oflament are further divided into thoseof complaint, those of expression oftrust, those of petition, those wordsthat are of assurance and those thatare statements of praise.

The next major division is the psalmsof thanksgiving. Thanksgiving doesnot mean giving thanks, but rather

Psalms from p. 1

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psalms are soul food for those whopray them.” Br. Matthew furtherstates that we become what the foodwe ingest makes us.

In the same way, the psalms shape usspiritually. Psalms can help us see Godas He really is, and not what weperceive Him to be. The psalms give amore realistic image of God. They canpresent God as a vengeful God or abenevolent God.

Not all psalms are in the Book ofPsalms. They appear in the scripturesas well, so God can be a kind God ora punitive God, depending uponwhich Testament you are reading. Thesocial and economic conditions of theancient people often determinedwhich God He was.

Crops can fail and drought can occur.The people interpreted this as thewrath of God; He was punishingthem for their sins, real or perceived.When the crops were plentiful and thelivestock fat and sleek, then God wasgood to those who repented of theirsins. The psalms teach us about thehuman condition that prevailed at thetime the psalms were created.

We should try to understand thepsalm before we attempt to meditateon it. Meditation was what thepsalmist was experiencing when hewrote the psalm. Lectio divina willhelp us to linger on a particular wordor verse and to perceive its relevancyto our own lives. We should focus oneach word and what it implies.

What do we mean by praying thepsalms? One definition of prayer is“conversation with God.” The psalmscertainly fit this definition. Most ofthe time, the psalmist is addressingGod in the second person. Sometimes,the psalmist is representing a faithcommunity by identifying with themand urging them to praise God. Ourrelationship with the psalmist is

important. Usually, one who prays thepsalms identifies with what thepsalmist is saying.

Oblates usually pray the psalms in twosettings. One setting is the liturgicalformat, particularly in the Eucharisticcelebration. The recitation of a psalmis usually in response to the firstreading. Oblates also recite the psalmsin the monastic method when in achoir situation. This is a simple andeasy way of praying the psalms. Oneside takes a verse, and then the otherside recites the alternate verse. Oblateswho attend chapter meetings or praythe Divine Office at Saint MeinradArchabbey are familiar with thismethod of praying the psalms.

The other setting is the personalformat. The oldest monastic form ofpersonal prayer is lectio divina. This isan ideal way to personally pray thepsalms. Lectio is the first step. We readthe psalm verse, gather the meaning ofeach word and then listen to God’sWord coming through the psalmist’screative effort to identify what eachword or phrase means to you.

Meditatio is the second step in lectiodivina. Here we read and reflectdeeply on a word or phrase of thepsalm, letting God speak, thinkingabout what God is saying to you asdepicted in the psalms.

Oratio is the next step of reading thepsalm again and letting your heart be“plucked” by a word or phrase.Remember that the psalms werewritten to be sung in accompanimentwith a stringed instrument. In thisstep, we become emotionally involvedand magnify our trust in God. Whatdo we want to say to God?

Contemplatio is the last step in lectiodivina. It is here that we read thepsalm a final time. We surrenderourselves to the presence of Godthrough the psalmist’s concepts,feelings and emotional commitment.

This is how oblates can and shouldpray the psalms. It is an excellent wayto pray, and it is a supplement to theLiturgy of the Hours. Remember thepsalms are an entrance to an environ-ment where God is the pivotal center,not just for an oblate’s prayer life, butfor the prayer life of all Christians.

Thomas J. Rillo, oblateBloomington, IN

John Pelletier was absent from the OblateCouncil meeting on April 9, when photoswere taken. He is a member of the SaintMeinrad Oblate Council.

Gail Chambers is a member of theOblate Council. She was unable toattend the April meeting.

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Sharing the wealth—About our chaptersThe Louisville Chapter

The following information is from the2007 book, Saint Meinrad Archabbey,Benedictine Oblates of Louisville,Kentucky: A Brief History 1945-2007,produced by the Benedictine Oblatesof Louisville.

The Louisville Chapter roots go backto the mid-1940s and are still growingtoday. Over the last 70 years, thechapter has seen many faces andchanges. One thing has remainedunchanged, the Rule of St. Benedict. Itstills applies today, the same as it didyesterday.

The Louisville Chapter was establishedcirca 1945 under Abbot IgnatiusEsser, OSB, with Fr. Walter Sullivan,OSB, as spiritual director. The initialmeetings were in the homes of theoblates. The early oblates’ spiritualitywas centered on the Blessed Motherand Marian devotion. WhenArchabbot Timothy Sweeney assignedFr. Gerard Ellspermann, OSB, as theoblate director, the activities becamemore focused on Benedictinespirituality, St. Benedict and the Rule.

The Louisville Chapter includes manyoblates from the surrounding area,

including southern Indiana andcentral Kentucky. Much of thechapter’s history is filled with specificmembers who, at times, kept thegroup alive by their dedication. Someof the individuals, like Charles English,William Barnes, Robert Hess andGeorge Thompson, involved them-selves in every part of the chapter.

Many times, dedicated couples, likeLouise and Paul Logsdon and Patriciaand Henry Kaufmann, remainedfaithful members of the chaptertogether. These people, and manyothers, are the backbone of the

Louisville Chapter and have helped thechapter to become an organized anddevoted group of spiritual people.

The Louisville Chapter maintains afairly rigid system of order for itsmeetings, beginning with the liturgyand moving from there to the homily,delivered by the spiritual director.Finally, the meetings end with ahospitality hour.

Each year, Saint Meinrad’s oblatedirector, Fr. Meinrad Brune, OSB,sets a spiritually based theme for oblateactivities, and each meeting is designed

A joint meeting of the Saint Meinrad Oblate Council and the Oblate Finance Committee washeld April 9 to finalize plans for the North American Association of Benedictine OblateDirectors meeting, to be held at Saint Meinrad Archabbey July 1-6.

Mike Reffett is a member of the OblateCouncil and Oblate Finance Committee.He also serves as chair of volunteers forthe North American Association ofBenedictine Oblate Directors meeting.

Maureen Grant is a member of theOblate Finance Committee, whileDennis Skelton serves on the OblateCouncil.

Pat Phillips is chair of the Oblate FinanceCommittee and a member of the OblateCouncil. His wife, Barbara Phillips, serveson the Oblate Finance Committee.

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to address a certain facet of thattheme. This allows oblates to focus onBenedictine spirituality and the Rule.

George Thompson of Louisvillerepresented Saint Meinrad ArchabbeyOblates at the 2005 meeting of theNorth American Association ofBenedictine Oblate Directors atSacred Heart Monastery and MountMarty College, Yankton, SD. Thetheme was “Benedictine Oblation: AWay of Life.”

Two Louisville oblates went to Romein September 2005 to attend the firstWorld Congress for BenedictineOblates. Dennis Skelton and GeorgeThompson represented the SaintMeinrad Archabbey and met with 300other Benedictine oblates fromthroughout the world.

Through the years, various oblateshave served as chapter coordinatorsand various sites have served as meet-ing places.

Louisville Chapter Coordinators

1945-57 Phillip Hollenbech1958-66 Charles J. English1966-76 William Barnes1976-86 Bob McAdams1986-98 Robert Hess1998-present George Thompson

Louisville Chapter Meeting Sites

1940s Will Link’s home and K of C Meeting Hall

1950s Catholic Information Center1960s Catholic Information Center1970s Holy Name Parish and

private homes1980s Holy Name Parish and Our

Lady Help of Christians Parish

1990s Our Lady Help of Christians Parish and St. Joseph Home for the Aged

2000 St. Joseph Home for the Aged

Currently, the chapter meets fourtimes a year at St. Joseph’s Home forthe Aged, along with an annualpotluck gathering in the home ofCherie and Richard Zoldak. The April

Chris Topa sits on both the OblateCouncil and the Oblate FinanceCommittee.

Albert Kovacs is a member of the OblateCouncil.

meeting is a day of reflection held ona Saturday. Three conferences aregiven by one of the monks of SaintMeinrad, along with Mass andevening prayer.

As oblates, we work as individuals tomake a difference in how we live andrespond to our family, our parish, ourcommunity and our world. The sup-port and guidance that we receivefrom our chapter meetings, gatheringsat Saint Meinrad Archabbey and Fr.Meinrad give us strength in our laborto “prefer nothing to Christ.”

George Thompson, oblateLouisville, KY

George Thompson is a member of theOblate Finance Committee and JanisDopp chairs the Oblate Council.

Fr. Meinrad Brune, OSB, oblate direc-tor, convenes the Saint Meinrad OblateCouncil meetings.

Jennie Latta serves on the OblateCouncil and took the members’ photosduring the April 9 meeting.

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OBLATES: IN THEIR OWN WORDS

�“The gift of oblationmakes for increasedspiritual depth and

more awareness of Godin my life. It helps me

to see God in challenges,in prayer with people

in church and inthe world.”

�Oblate Joseph LamontMt. Gretna, PA

A modern shepherd reflects on Psalm 23known to kill attacking dogs, coyotesand wolves.

When I have taken the “yard dogs,”our pets, into the pasture with me, thesheep, unfamiliar with them andfeeling threatened, will run to me forprotection. I am the ultimate protector,their good shepherd. It is a pretty neatfeeling, but it comes at a price. For ifI’m not a good shepherd, their livesmay be at risk.

It’s the daily stuff necessary for theircare—great fencing, clean water andplenty of food—that is so important.They both need and want these things,items they cannot provide for themselves.

The coolest thing is to see them, all ofthem, lying down in the pasture. Headsraised, stomachs full and lips slidingfrom side to side as they chew thattasty cud. They are content, they aresatisfied, and they need or wantnothing for it has all been given tothem. Think Psalm 23: “He makethme lie down in green pastures.” He,the Good Shepherd, wants us to becontent, to have what we need. AndHe shows this to me through them.

Having sheep is somewhat like havingchildren. You can’t leave them on theirown. You must provide boundaries.You must feed, clean and house them.And you must care for them, protectthem and provide all things for them.They are helpless without you. Theymust be shepherded.

Each time I read Psalm 23, I moredeeply understand that we are beingshepherded. Psalm 100:3 reminds methat we are a part of His flock, andJohn 10:14 gives me the understandingthat we are known.

The sheep and I, well, we’re workingon listening.

Debra Webb, oblateClarkson, KY

to that “greener” grass? Because thefence we put there for her protectionfrom any evil that lurks outside thatfence is in her way to what she onlythinks she “wants.”

She doesn’t need that grass, as herpasture is filled with grass. This oftenmakes me think of the differencebetween my wants and needs. What Itruly need will be provided. What Iwant may not be necessary and willoften have an invisible or visible fencebetween it and me, most likelyprotecting me from myself.

Sheep are defenseless against predators;their natural defense system, whenunprotected, is to literally make astand. They eye the predator and lowertheir heads as if to charge and headbutt. Most will also stamp their fronthooves, several times, if necessary.When this doesn’t work, they run andrun, until they can no longer run.

We keep guard animals with our sheep,such as emus and donkeys. Their job isto be the pasture protectors, to standup to the predator. Donkeys have been

I know I’m a sheep. I know I have ashepherd. I know His voice, but, likethe sheep living in my own pasture,who know my voice, I don’t alwayslisten.

I like to tell people that I am ashepherd. We have a small “spinner’sflock” of sheep of different breeds. Likehumans of different “tribes,” they havebreed-traits, but mostly, they havesheep-traits.

Have you thought about why we arecompared to sheep and goats in theBible? I see it every day; theirpersonalities are so “human”—ormaybe it is that I am so “sheep-like,”but watching them allows me tounderstand how I am one of the Lord’ssheep.

As I said before, my sheep know myvoice and if they would listen to what Isay to them, life would be muchsimpler for all of us. Why is the grassgreener on the other side of the fence?Well, it just “is,” or at least it “looks”that way. Why does my sheep get herhead caught in the fence trying to get

11

Sometimes, I simply don’t want to goto prayer. I assume this is a commonoccurrence, or at least a familiar one.There are days when I am focused,and there are other days when I ammore scattered. Some days, sitting inchoir feels right, and other days it isthe last place that I want to be.

Life as a Christian is well served by ahealthy sense of perspective. Here, inthe hopes of encouraging a healthyperspective on praying the Liturgy ofthe Hours, I offer some thoughts.

I think that not wanting to pray theDivine Office can be blessing. First,the repulsion one feels can be a signthat something is wrong. This is notto say that praying the Liturgy of theHours is for everyone. But asBenedictines, especially, it is a centralcomponent of what we think of as thework of God; it is central to what itmeans for us to prefer nothing toChrist.

That is not to say that every time thebell goes off on the Hill, every monkneed come barreling down the slype toget into church. Not being able topray the Office can be a sign that youare not yet free from something. It canbe a magnifying glass that helps youbecome aware of what might bemissing.

“What would I rather being doing?”is a powerful question to ask yourselfafter the third psalm at 5:45 a.m.What is keeping me from being hereright now? What drive is keeping myenergy scattered, my mind occupied,my attention away from those I love?

Second, not wanting to pray theOffice can also be the sign that youare making progress. I hesitate to usethe word “progress,” but consider thefollowing passage from The InnerSearch by Dom Hubert Van Zeller,OSB:

God keeps the soul fumbling and stumbling—always on the edge of discovering the object of its desire, but always painfully aware of its empty-handedness—precisely because He wants them to go on inthe work for His sake, and for His sake alone. Perseverance is conditioned not by satisfaction but by dissatisfaction. If we were satisfied that we had found what we wanted, we would stop wanting.(p. 6)

I wonder what it is like to say theOffice for His sake or for its ownsake—that is, praying the Liturgy ofthe Hours from somewhere beyondour thoughts, our feelings, our wants,our frustrations. This seems like anideal goal, and one that might beimpossible to realize.

And it might be one that we shouldn’ttry to realize. I think considering itcan be a useful exercise. It helps us toacquire a robust self-awareness. Onethat also means having a sense ofwhat you bring with you to prayer.Self-awareness can create openness;

openness allows us to listen; listeninghelps us to pray.

Third, I wonder if compulsive fidelityto the Liturgy of the Hours can alsobe a trap. Believing that you’ll onlyfind God in choir isn’t what St.Benedict is after. Repetition androutine can sometimes take on a mindof their own, and sometimes we mightfind ourselves living like we weremade to serve the Sabbath. We arecreatures who can do the right thingfor the wrong reason. Sometimes justpushing through it might be right foryou, but sometimes it might not be.

If there is a message common to thesethree points, it is that self-awarenessis a fundamental part of a healthyperspective on prayer. Not wanting togo to prayer is a part of Christian life.Dealing with it, understanding it,looking at it, accepting it is key. Itmight not be a roadblock to yourdestination. It could be an invitationof sorts.

Br. Adam Edwards, OSBSaint Meinrad Archabbey

Not wanting to go to prayer is part of Christian life

Members of the Saint Meinrad Oblate Council and Oblate Finance Committee took on thework of planning for the North American Association of Benedictine Oblate Directorsmeeting, to be held at Saint Meinrad Archabbey in July.

Murphy, Roland E. The Gift of the Psalms. Peabody, MA:Hendrickson Publishers Inc., Revised Edition, 2007.

The Gift of the Psalms is a revised version of The PsalmsAre Yours, published in 1993 by Paulist Press. Renownedbiblical scholar Roland E. Murphy has written this bookto make the psalms accessible to everyone. The author isthe George Washington Ivy Emeritus Professor ofBiblical Studies at Duke University. He has writtennumerous articles and books.

In Part One, he discusses the various types of psalms,major literary features of the psalms and the Christianinterpretation of the psalms over the centuries. Onechapter explores important terms and theologicalconcepts in the psalms, such as God, creation, salvation,enemies and suffering. Another chapter explores howthe psalms can foster “conversation with God” forcontemporary readers in the context of public worshipor private meditation.

In Part Two, Murphy comments concisely on eachpsalm, illuminating key words and phrases andexplaining allusions to events in Israelite history.

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The Gift of the Psalms is an ideal starting point for thosewho want to study the psalms—alone or in prayergroups. It is for anyone who wishes to explore thisimportant resource for contemporary believers.

The psalms belong to Israel. They were written for thosespecific people of God, and they were created from theirbeliefs and experiences. One could say that the psalmsare Israel’s gift to us.

The psalms are ancient poetry and, before we canassimilate them into our way of thinking and prayer,we have to recognize that they are prayerful expressionsof an ancient people. The purpose of this book is to helppeople understand this ancient poetry and adopt it intotheir prayer life.

As Benedictine oblates, we pray the psalms during theLiturgy of the Hours. They become familiar, and someare said so often that we can recite them from memory.Psalms are an integral part of our rhythm of prayer.This book is highly recommended for serious studentsof psalm prayers.

Thomas J. Rillo, oblateBloomington, IN

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