MEETING PLACE
Chapter meetings are held at St. Joseph's Convent, 16 York Street, South Perth.
Meetings are held each 3rd. Sunday, commencing at 2.00pm sharp. March - Chapter meeting to be held on Sunday, 19 March. Discussion on Rule 49 & Gospel of the day - Jn. 2:13-25.
April - Chapter meeting to be held on Sunday, 16 April. Discussion on Rule 50/51 & Gospel of the day - Jn. 20:1-9.
May - Chapter meeting to be held on Sunday, 21 May. Discussion on Rule 52 & Gospel of the day - Jn. 15:9-17.

PRAYER LIST
Please pray for the repose of the soul of oblate John (Thomas) Buckley 57, who died suddenly in Tasmania on 7 January 2006.
Please remember all our sick oblates - in particular Tom Gollop, Pat Cockett & Michael Kent.
Prayers requested for Fr. Anthony's mother and also Rhod's mother.
Also and always, continue to pray for our parent community in New Norcia.
Would you please remember all our deceased oblates.

ITEMS OF INTEREST
Our congratulations are extended to Peter (Gregory) Barker-Morton of Tasmania who was received as a novice oblate on 2 December 2005. The officiating priest was Fr. Brian Lester OFM, who conducted the ceremony on behalf of the Abbot of New Norcia. Peter undertook instruction via the faith formation programme through the Internet.

It was a great shock to all of us who knew John (Thomas) Buckley well, to hear of his sudden death, at age 57, in Tasmania, in January. John, together with Peter, mentioned above, had been living a Benedictine monastic lifestyle for some years now, first in Melbourne and then in Tasmania. John's funeral took place in Melbourne on 16 January. A short eulogy was sent over, to be read during the service, on behalf of the Chapter. Our thoughts are especially with Peter, who, having no warning, received the greatest shock.

Would all oblates remember our forthcoming annual retreat to New Norcia, as rooms are limited. As usual it will be held on the Trinity Sunday weekend, Friday to Monday 9,10,11,12 of June 2006. Oblates wishing to attend should contact our Secretary, Adrienne Byrne on 9388 3026, who is in charge of bookings and advise the number of nights required to stay.

The Chapter wishes to express its thanks to Tony & Joan Smurthwaite for hosting our Christmas function in December last, also Tony's work in reviewing our Oblate Manual.

The February Oblate Chapter meeting included our AGM and members elected the President and Committee for the next twelve months. Those appointed:
President ……………..Brian Low
Secretary …………….Adrienne Byrne
Assistant Secretary…..Doris Walton
Treasurer……………. Mike McGovern
Spiritual Director ……Fr. Anthony Lovis OSB
Committee Members - Eleanor Sgherza, Peter Driver, Mike Schilling & Don Morris.
In particular, all Oblates would like to thank Brian Low for his contribution as President of the Chapter over the past year and his decision to re-nominate. Many thanks also to Fr. Anthony and his unfailing dedication in travelling each month from New Norcia, his homilies and spiritual oversight of our group. A welcome back to Eleanor Sgherza to the committee and a welcome to a new committee member - Don Morris.

FAITH FORMATION
STABILITY - Stability of Heart
by Fr. Hilary Ottensmeyer, OSB
At first thought, stability may not seem to have any application in the life of a Benedictine Oblate. Oblates do not live in the monastery, nor do they commit themselves to permanent residence in any one place. In contemporary life, the needs of work, family or education sometimes make moving necessary. Perhaps this modern mobility makes true Benedictine stability all the more necessary and valuable.
What Does Stability Mean?
The distinctive monastic vow of stability, separates the monastic tradition from the other great religious orders. These religious orders focus on specific apostolic ministries. For example, the Franciscans serve the poor, the Dominicans are dedicated to preaching the Gospel and the Jesuits' primary work is missionary and educational in scope. In contrast to these, the monastic orders have no specific or universal work.
Monastics primarily form communities of prayer and because they live as community, stability within the community is very important. Dom Jean Leclercq traces the idea of stability to its Latin origin - 'Stability is derived from stare, which means to stand, and also to be still. From this comes its figurative meaning - to be firm, to stand fast, to endure, to persevere, to be rooted.'
St. Benedict's most original contribution to monastic life, is that he made stability important. In fact, he made it part of the very ceremony of monastic profession. Thus he bound together the lives of all members of the monastery as brothers (RB 58).
In his vision of community, St. Benedict wanted communities to be formed by faith and bound by mutual respect, solidarity and love. Since they lived together in one place, affection and care of that place were considered the norm, but only because of commitment of the heart to the community. This then, is what St. Benedict meant by stability, being firmly and perseveringly committed to one's community and its values.
What Stability Seeks to Avoid
The evils that stability of heart seeks to avoid, are ones that our times reflect so clearly, such as restlessness of mind and heart, thirst for new experiences and the allure of 'life in the fast lane.' Pursuit of these often results in the diminishing of the desire for depth, life becomes superficial, an unceasing search for new and exciting adventures. Sometimes the itch for the new can even assume the mask of a desire for a greater spiritual good. St. Benedict warned his followers about wandering monks, who were always looking for the perfect monastery or the ideal spiritual guide.
Sometimes, saintly men and women did change to new communities, but only because a more simple or fervent observance was practiced. As a rule, perseverance in one community will result in the only change that will really bring salvation; change within the heart, gradual transformation in Christ and greater sensitivity and openness to the direction of the Holy Spirit. In any life situation, whether it be marriage, the single life, or religious life, we are challenged to maximize the advantages of where we are, here and now.
This idea of commitment stands out as a central tradition among the monks of the Egyptian desert, those strong men and women to whom St. Benedict looked as role models. They were firm in their teaching on stability. One was never to leave the place of trial during a period of temptation, restlessness, nostalgia or romantic fantasies about the 'ideal community.' The struggle had to be faced where the monk was...and in community. They believed that what is at play here is a basic issue of human identity, the choice between despair and the total gift of self to God. Stability of heart and the support of a loving community, these alone help us to stand firm on the rock of our decision for Christ.
The Spirituality of Stability
The importance of stability of heart becomes clear when we view the vows in the context of the sacraments. Stability of heart is nothing other than a reaffirming of the basic promises of conversion which we make at Baptism. The promise to stand firm and persevere is clear also in Reconciliation and Confirmation. Eucharist provides the bonding of intimate love, shared day by day. Holy Orders is a public commitment of service to the Body of Christ. The Sacrament of the Sick strengthens a persevering faith in times of physical crisis. But nowhere does the meaning of monastic stability of heart emerge more clearly than in a comparison with the Sacrament of Matrimony. Just as husband and wife commit themselves to mutual lifetime fidelity, so monks and oblates commit themselves for life to the monastic family they are joining.
Stability of heart is the outward expression of perseverance. Monastic vows are deeply rooted in our understanding of how God nourishes our human needs and hopes. Marriage is a sign of the union between Christ and his Church, as the Apostle Paul reminds us. The monk or oblate, like the marrying couple standing before the community, pledges commitment of mind and body and asks for the support and sustaining love of the family community in the years to come.
In its turn, the monastic community, as does the Christian community for those pronouncing marriage vows, pledges back the same precious gifts under the leadership of an abbot and the Rule. St. Benedict expands the horizons of the moment, when he reminds us that vows take place in the presence of God and the relics of the saints kept at the monastery. Stability of heart thus becomes the monk's or oblate's response to the abiding faithfulness of God and God's people. The monastery is nothing other than the home provided for living out these solemn hopes. The monastic family accepts a new 'child.'
With these thoughts in mind, the monastery and all those who associate spiritually with it, becomes a sacrament of God's mercy. God has loved us first, 'even in our sin,' as St. Paul assures us. Like the loving Father of the parable, God rushes out to meet us as we journey towards Him. God also stands on the threshold of the eternal banquet hall, ready to give us the embrace and kiss of welcome, to adorn us with the robe, ring and shoes and lead us into the hall where there is food, music, and dancing. We enter the community, as well as heaven, with empty hands, as did the Prodigal Son. Because of our commitment, our stability of heart and perseverance, we shall be saved.
Image of Stability
St. Benedict has a favourite image to help us hold the concept of stability of heart deep within ourselves - 'the image of our life with God as His household, a household that He has founded on a rock.' The flood waters of temptation, restlessness, discouragement may threaten to sweep away the house, but won't because it is founded on a rock.
To learn from this image, the monk or oblate needs to remember that the rock symbolizes the life and teachings of Christ. As any disciple, they must study the Word daily, accept its message deep within the heart and then proclaim the Word by speech and most especially persevere in their chosen life. The Evangelist Matthew concludes his Gospel with a great 'End Time' scene. He reminds us that a disciple is called to be, not only a hearer of the Word, but a doer also, for the disciple is to teach others 'to observe all that I have commanded you' (Mt. 28:20).
Fruits of Stability of Heart
Stability of heart is not the same thing as enclosure. For the oblate affiliated to a monastery, this is an important point. Dom Augustin Roberts insists, 'Benedictine stability refers to being a permanent member of a group of persons who live within that enclosure.'
Clearly, we choose freely to associate with the values of the Benedictine life, through constant striving to respond to God's call, poverty of spirit and obedience to the movements of the Holy Spirit. These values make stability of heart possible! The sense of purpose, of guided meaning in life, is the first fruit of stability.
The sense of rootedness is another important gift. Our profession or oblation, once made, brings centuries of rich teachings and traditions to nourish a growing understanding of this way of life. Many holy men and women have preceded us along these paths. We have their example and words to inspire and teach us. All this contrasts with our ever more mobile and fragmented culture.
Our commitments do not exempt us from temptation. To think so would be naive. However, we have a constant goal and light to guide us. Very importantly, when we make profession or final oblation in this monastic way of life, we acquire the right to call on the support and love of a community. The monk or oblate works out personal salvation in the company of 'fellow travelers.'
Finally, St. Benedict constantly encourages us to remain stable in the love of our community and faithful to the challenges and opportunities it offers. As a result, he promises a freedom of mind and heart that is a delicious foretaste of the joys of the heavenly banquet. Strange paradox indeed - it is by the discipline of stability of heart that the finest fruit of all will be gathered, namely freedom. Yet it is so!
As we progress in this way of life and in faith, we shall run on the path of God's commandments, our hearts overflowing with the inexpressible delight of love. Never swerving from His instructions then, but faithfully observing His teaching in the monastery until death, we shall, through patience, share in the sufferings of Christ that we may deserve also to share in His kingdom. Amen. (RB Prologue)

THE LIFE OF ST.ANTONY
Taken from 'Innerlights .com'
This article comprises a brief overview of the life of St. Antony, as he is the central figure in the development of monasticism in Egypt and the Holy Land. It is important to have the general outline of his life and spiritual development in mind, when we consider the various teachings of the Desert Fathers which have come down to us.
St. Antony is known as the founder of Christian monasticism. The chief source of information on St. Antony is 'The Life' attributed to St. Athanasius. Valuable subsidiary information has been supplied by such secondary sources as John Cassian and Palladius ('Lausiac History').
Benedictines have a special interest in him, but his teaching and example, elaborated by the desert monks who followed him, have influenced all Christian history.
Antony was born at Coma, near Heracleopolis Magna in Fayum, about the year 251. He was the son of well-to-do Coptic Christian parents. When he was 18-20 years old, his parents died, and he was left with responsibility for the family property and for his young sister. He had a desire to imitate the life of the Apostles and the early Christians. One day, on hearing in the church the Gospel words, 'If thou wilt be perfect, go and sell all thou hast', he received them as spoken to himself, disposed of all his property and goods, confided his sister to some devout women and devoted himself exclusively to religious exercises.
Long before this, it had been usual for Christians to practice asceticism, abstain from marriage and exercise themselves in self-denial, fasting, prayer and works of piety, but this they had done in the midst of their families and without leaving house or home. Later on in Egypt, such ascetics lived in huts on the outskirts of the towns and villages and this was the common practice by about 270, when Antony withdrew from the world.
He began his career by practicing the ascetical life in this fashion without leaving his native place. He used to visit the various ascetics, study their lives and try to learn from each of them the virtue in which they excelled. He then took up his abode in one of the tombs, near his native village and there it was that 'The Life' records those strange conflicts with demons in the shape of wild beasts, who inflicted blows upon him and sometimes left him nearly dead.
After fifteen years of this life, at the age of thirty-five, Antony determined to withdraw from the habitations of men and retire in absolute solitude. He crossed the Nile and on a mountain near the east bank, then called Pispir, now Der el Memum, he found an old fort into which he shut himself. He lived there for twenty years without seeing the face of man, food being thrown to him over the wall. Pilgrims, whom he refused to see, at times visited him, but gradually a number of would-be disciples established themselves in caves and in huts around the mountain. Thus a colony of ascetics was formed, who begged Antony to come forth and be their guide in the spiritual life.
At length, about the year 305, he yielded to their request and emerged from his retreat and to the surprise of all, he appeared to be, as when he had gone in, not emaciated, but vigorous in body and mind. For five or six years he devoted himself to the instruction and organization of the great body of monks that had grown up around him. Then he once again withdrew into the inner desert that lay between the Nile and the Red Sea. It was near the shore here, that he fixed his abode on a mountain, where the monastery that bears his name, Der Mar Antonios, still stands. Here he spent the last forty-five years of his life, in seclusion, although not so strict as in Pispir, for he freely saw those who came to visit him. He used to cross the desert to Pispir with considerable frequency.
'The Life' says that on two occasions he went to Alexandria, once after he came forth from the fort at Pispir, to strengthen the Christian martyrs in the persecution of 311 and once at the close of his life (c. 350), to preach against the Arians. 'The Life' says he died at the age of 105 and St. Jerome places his death in 356-357. All the chronology is based on the hypothesis that this date and the figures in 'The Life' are correct. At his own request his grave was kept secret by the two disciples who buried him, lest his body should become an object of reverence.
Of his writings, the most authentic formulation of his teaching is without doubt that which is contained in the various sayings and discourses put into his mouth in 'The Life', especially the long ascetic sermons spoken on his coming forth from the fort at Pispir. It is an instruction on the duties of the spiritual life, in which the warfare with demons occupies the chief place. Though probably an actual discourse spoken on any single occasion, it can hardly be a mere invention of the biographer and doubtless reproduces St. Anthony's actual doctrine, brought together and coordinated. It is likely that many of the sayings attributed to him in the 'Apophthegmata' really go back to him and the same may be said of the stories told of him in Cassian and Palladius. There is a homogeneity about these records and a certain dignity and spiritual elevation that seem to mark them with the stamp of truth and to justify the belief that the picture they give us of St Anthony's personality, character, and teaching is essentially authentic.
The authorities are agreed that St Antony knew no Greek and spoke only Coptic. There exists a monastic Rule that bears St Antony's name, preserved in Latin and Arabic forms. While it cannot be received as having been actually composed by Antony, it probably in large measure goes back to him, being for the most part made up out of the utterances attributed to him in 'The Life' and the 'Apophthegmata'. It contains, however, elements derived from the 'Pachomian Rules'. It was compiled at an early date and was in great vogue in Egypt and the East. To this day it is the rule followed by the Uniate Monks of Syria and Armenia, of whom the Maronites, with sixty monasteries and 1,100 monks, are the most important. It is followed also by the scanty remnants of Coptic monasticism.
An extract from Augustine's Confessions shows the impact of St. Antony on Augustine, who was then thirty two years of age and yet to commit his life entirely to God. His friend Ponticianus, a Christian, understanding that Augustine was reading the scriptures, drew his attention to a discourse on Antony, the Egyptian monk. His name was famous amongst the servants of God, but as for Augustine, he had never heard of him until that hour. Ponticianus went on to discuss the great virtues of Antony and the teeming monasteries that existed in the barren desert. It appeared that it was quite by chance, that whilst walking with a companion near the city walls, they came upon a poor cottage and there found within, the book in which was 'The Life' of Antony. On reading, they were so inflamed by it that they resolved to lead themselves, such a life. This produced a profound effect on Augustine and it was shortly afterwards that he made his full commitment to Christ.
The monasticism established under St Antony's direct influence became the norm in Northern Egypt, from Lycopolis (Asyut) to the Mediterranean. In contradistinction to the fully coenobitical system, established by Pachomius in the South, it continued to be of a semi-eremetical character, the monks living commonly in separate cells or huts and coming together only occasionally for church services. They were left very much to their own devices and the life they lived was not a community life according to a rule, as now understood. This was the form of monastic life in the deserts of Nitria and Scete, as portrayed by Palladius and Cassian. Such groups of semi-independent hermitages were later on called Lauras and have always existed in the East alongside the Basilian monasteries in the West. St Antony's monasticism is in some measure represented by the Carthusians. Such was St Antony's life and character and such his role in Christian history. He is justly recognized as the father not only of monasticism, strictly so called, but of the technical religious life in every shape and form. Few names have exercised on the human race an influence deeper and lasting, more widespread, or on the whole more beneficent.

FROM AN ANCIENT RULE FOR NUNS
From A Word in Season Vol IV, available from Stanbrook Abbey
Here I stand knocking at the door. If anyone opens it for me I will come in and we shall have a meal together. (Rev- 3:20)
Whenever our Lord graciously allows us to take part in the Divine Office- we must be alert both in body and soul, so that when He knocks our hearts may be ready to receive Him. They should be aflame with the fire of the Holy Spirit and their dispositions such as wilt draw our Creator in His mercy to come to our supper and invite us to His. Whoever partakes of the supper of the Lord, feasts on the abundance of His house and drinks from the torrent of His delights, because in Christ is the source of life and in His light we see light. He extends His mercy to those who know Him and He justifies the upright of heart....
To sing wisely is to allow no sinful deeds to contradict our words of praise and earnestly to strive to render fitting service to almighty God by good monastic observance. We should come with minds not distracted by worldly interests or darkened by sins, but intent upon the sacred psalmody and prepared to pray. Absorbed by the things of heaven, we should reach out toward our eternal reward with humility, purity and eager devotion, our hearts so filled with sorrow for our sins, that our merciful Creator will be moved to clemency. Let each of us believe that she will not be heard for her wordiness but for her purity of heart and her many tears. The pity of our merciful Judge will not be aroused by the length of our prayers, but only by the dispositions of our will.
Let us pray unceasingly for sinners to Him who by His passion and cross, brought healing to a sick world. Jesus Christ, the world's eternal salvation, who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

REFLECTION - PRAYER
Taken from 'The Oblate' newsletter of St. John's Abbey.
'Let him go in simply and pray, not in a loud voice, but with tears and fervour of heart'. RB52.
We often think of prayer as our activity, but in this we are fooling ourselves. We try to make God listen to us by our many words and loud voice. But prayer is God's work in us. We are the ones who are to listen, not God.
Prayer is basically listening. It is not however, a passive, inert listening, rather it is a vital response. We usually do not think of listening as a response - 'after all, a response is an answer and answering means words,' some will say. Yet if we do not understand listening as a response, we do not know prayer.
For prayer is the response of listening, in which God's Word comes to expression in ourselves. By opening ourselves to God's Word, He can reveal Himself to us and can incarnate His presence in our life. By actively listening, we become the sound-box of God's Word. His calling out to us in His Son Jesus Christ reverberates in our life, taking on the multitudinous variations of sound, which result from differences and degrees of joy and sorrow peculiar to each one of us. Through the prayerful response of listening God speaks in a human way, He speaks in us.

THE LAY COMMUNITY AT LONDON HEATHROW
The Confraternity of St. Benedict - by Camille Morton, taken from 'The Chapter' oblate newsletter of Ealing Abbey - 1995
St. George's Chapel, London Heathrow; how many people know that it is there? Much less, how many know where it is?
It is a unique subterranean building situated at the base of the Control Tower in the centre of one of the busiest International airports. It is to be found opposite the entrance to No 2 car park and marked in the forecourt by a large wooden cross. In common with other airport chapels, it is ecumenical.
Monday 11th October 1995 was the 25th anniversary of the opening of the Chapel and the event was celebrated with an ecumenical service attended by leading churchmen of various denominations, these included our own Cardinal Basil Hume OSB, the new West Area Bishop Patrick O'Donoghue, Canon Peter Gilburt, untll recently the Episcopal Vicar, all supporting the Roman Catholic Chaplain, Fr Bryan Laycock.
As all airport chaplains know, many travelers have great emotional or spiritual needs - indeed the purpose of their journey may be due to these situations. Many staff members work under great pressure and have little excess psychological, emotional or physical reserves to cope with the unexpected.
It was through the ministry of the Roman Catholic chaplain at Heathrow that the Confraternity of St Benedict was able to come into existence. A small group of Catholic laity were formed in April 1986 and through the regular recitation of Vespers, Compline and the Holy Rosary, have been able to collaborate with the Chaplaincy at Heathrow in the following broad areas -
1. Healing Prayer. Held weekly. It begins with Holy Mass for the intention of the sick and is followed by the exposition of the Blessed Sacrament wh1ch continues throughout the evening. The Airport Chaplain is present most of the time and is available for people seeking the Sacrament of Penance. Members of the CSB pray with people who are suffering from sickness or other problems. Sadly, there are regular instances of airport staff who come for help, who are suffering from stress-related illnesses. This prayer is supported by the work of some of our members who provide hospitality and some degree of social support for those who come.
This Healing Prayer has brought comfort and healing to the sick, the suffering and bereaved, uplifted the spirits of others and sown the seeds of faith in many non-believers. Indeed, several Catholics have been able to approach the Sacrament of Penance after many years of absence.
2. H.M. Immigration Detention Centre. Some members of the CSB are extraordinary ministers of Holy Communion. The most regular use of this ministry is the weekly visits to the two detention blocks containing men, women and sometimes children with complications regarding entry to the UK. This celebration of the Liturgy and Holy Communion makes the Church visible and the love of Christ present, to many who are distressed, confused and lonely. The Airport Chaplain makes regular visits to hear confessions and provide spiritual and material support as necessary.
3. Bible Study. When work commitments permit, bible studies are organized, some with a missionary intention, others for renewal, or the strengthening of faith, all tailored to the liturgical seasons or needs of the time.
4. Cleaning - Members of the CSB are responsible for the cleaning of the Airport Chapel and offices.
5. Accounts. One person from the CSB acts as the Chapel Treasurer.
6. Catechesis. Some of our members have been able to assist the Airport Chaplain in preparing men and women before being received into the Church. Members of the CSB are available to serve the Airport Chapel and our Chaplain as the need arises.
Our other activities include, raising funds for charities, visiting the sick and housebound, or responding to needs in our own parishes. Recently too, some of our members, being recognised by other British Airports Authority as active workers in the Chaplain's department, patrol the terminals at night giving spiritual and practical assistance. Practical help is made possible by voluntary contributions made by members.
While the lay group originally formed in April 1986, the CSB as such, with the Rule of St Benedict as a guide, was formed with the assistance and blessing of the Abbot of Buckfast Abbey in the October of that year.
Thus we celebrated eight years of airport presence, with a Mass of thanksgiving and extended some Benedictine hospitality to all comers on 12 October 1993.
Though most of the members of the Confraternity are Oblates of Buckfast, Ealing too is represented.

ONE LINERS - some to think about, or maybe forget
1. God answers prayers, not advice.
2. Without the bread of life, you're toast.
3. Fight truth decay, study the Bible daily.
4. God so loved the world, He did not send a committee.
5. Many who seek God at the eleventh hour, die at 10.30.
6. Live so the preacher won't have to lie at your funeral.
7. Are you wrinkled with burdens. Come into church for a faith lift.
8. Plan ahead. It wasn't raining when Noah built the ark.