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X-WR-CALDESC:<i>But\, if monastics do not come to table before the verse so
  that all may say the verse and pray and sit down at table together\, and 
 if this failure happens through their own negligence or fault\, they shoul
 d be reproved up to the second time. If they still do not amend\, let them
  not be permitted to share the common table\, but take their meals alone\,
  separated from the company of all. Their portion of wine should be taken 
 away until there is satisfaction and amendment. Anyone not present for the
  verse said after meals is to be treated in the same manner.\n\nNo one is 
 to presume to eat or drink before or after the time appointed. Moreover\, 
 if anyone is offered something by the prioress or abbot and refuses it\, t
 hen\, if the monastic later wants what was refused or anything else\, that
  one should receive nothing at all until appropriate amends have been made
 .</i>\n\nIn a world of fast food drive-in restaurants\, multiple family sc
 hedules and three-car garages\, the family meal has taken a decided second
  place in the spiritual and social formation of the culture. In Benedictin
 e spirituality\, however\, the sacramental value of a meal in which the hu
 man concern we promise daily at the altar is demonstrated in the dining ro
 om where we prepare and serve and clean up after one another. The Rule is 
 at least as firm on presence at meals at it is about presence at prayer. N
 o one is to be late. No one is to eat before or after meals\, or on her ow
 n\, or on the run because monastic spirituality doesn't revolve around foo
 d\, either having it or not having it. Monastic spirituality revolves arou
 nd becoming a contributing part of a people of faith\, living with them\, 
 learning with them\, bearing their burdens\, sharing their lives. The meal
  becomes the sanctifying center that reminds us\, day in and day out\, tha
 t unless we go on building the community around us\, participating in it a
 nd bearing its burdens then the words family and humanity become a sham\, 
 no matter how good our work at the office\, no matter how important our wo
 rk in the world around us.\n\nThe Sufi tell a story. To a group of discipl
 es whose hearts were set on a pilgrimage\, the elder said:' Take this bitt
 er gourd along. Make sure you dip it into all the holy rivers and bring it
  into all the holy shrines.' When the disciples returned\, the bitter gour
 d was cooked and served. 'Strange\,' said the elder slyly after they had t
 asted it\, 'the holy water and the shrines have failed to sweeten it.' All
  the prayer in the world\, Benedict knows\, is fruitless and futile if it 
 does not translate into a life of human community made richer and sweeter 
 by the efforts of us all. Both community and prayer\, therefore\, are esse
 ntial elements of Benedictine spirituality and we may not neglect either.
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DTSTART:20251102T020000
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DTSTAMP:20260421T083148Z
DESCRIPTION:<i>But\, if monastics do not come to table before the verse so 
 that all may say the verse and pray and sit down at table together\, and i
 f this failure happens through their own negligence or fault\, they should
  be reproved up to the second time. If they still do not amend\, let them 
 not be permitted to share the common table\, but take their meals alone\, 
 separated from the company of all. Their portion of wine should be taken a
 way until there is satisfaction and amendment. Anyone not present for the 
 verse said after meals is to be treated in the same manner.\n\nNo one is t
 o presume to eat or drink before or after the time appointed. Moreover\, i
 f anyone is offered something by the prioress or abbot and refuses it\, th
 en\, if the monastic later wants what was refused or anything else\, that 
 one should receive nothing at all until appropriate amends have been made.
 </i>\n\nIn a world of fast food drive-in restaurants\, multiple family sch
 edules and three-car garages\, the family meal has taken a decided second 
 place in the spiritual and social formation of the culture. In Benedictine
  spirituality\, however\, the sacramental value of a meal in which the hum
 an concern we promise daily at the altar is demonstrated in the dining roo
 m where we prepare and serve and clean up after one another. The Rule is a
 t least as firm on presence at meals at it is about presence at prayer. No
  one is to be late. No one is to eat before or after meals\, or on her own
 \, or on the run because monastic spirituality doesn't revolve around food
 \, either having it or not having it. Monastic spirituality revolves aroun
 d becoming a contributing part of a people of faith\, living with them\, l
 earning with them\, bearing their burdens\, sharing their lives. The meal 
 becomes the sanctifying center that reminds us\, day in and day out\, that
  unless we go on building the community around us\, participating in it an
 d bearing its burdens then the words family and humanity become a sham\, n
 o matter how good our work at the office\, no matter how important our wor
 k in the world around us.\n\nThe Sufi tell a story. To a group of disciple
 s whose hearts were set on a pilgrimage\, the elder said:' Take this bitte
 r gourd along. Make sure you dip it into all the holy rivers and bring it 
 into all the holy shrines.' When the disciples returned\, the bitter gourd
  was cooked and served. 'Strange\,' said the elder slyly after they had ta
 sted it\, 'the holy water and the shrines have failed to sweeten it.' All 
 the prayer in the world\, Benedict knows\, is fruitless and futile if it d
 oes not translate into a life of human community made richer and sweeter b
 y the efforts of us all. Both community and prayer\, therefore\, are essen
 tial elements of Benedictine spirituality and we may not neglect either.
DTSTART;TZID=America/New_York:20251122T000000
DTEND;TZID=America/New_York:20251122T235900
LOCATION:Chapter 43 continued
SUMMARY:Tardiness at the Opus Dei or at Table
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