One could say that the very format and history of the Book of Sirach has a Benedictine flavour.  The author is writing in the tradition of wisdom literature, collecting pithy sayings that express thoughtful reflection on life.  As you know, the pagan societies around Israel also had a wisdom literature which Israel’s wisdom writers were not averse to borrowing from.  The Holy Rule too combines high spirituality with basic commonsense about the challenges of living with other people, and it would seem that St Benedict found in Proverbs and Sirach a teaching based on what is termed today “lived experience” and a realism that was very much to his taste.  The man whom we call Sirach – in full, Jesus Ben Sirach – when writing around 200 BC was very much “a disciple and an heir” to the much older wisdom writers before him, and, in the Prologue to the book as we have it, Sirach’s grandson explains that he translated the original Hebrew into Greek in about 132 BC.  Thus in both the author and the translator we can recognise the attitude of humility and generosity with which St Benedict received the coenobitic and desert traditions, and then developed them into a form that could be used profitably by others.  As one commentator puts it:

Sirach both summarizes and expands the teaching found in earlier wisdom books and integrates into the wisdom perspective three important themes or elements of Israel’s tradition that the earlier books did not treat extensively: the law, the liturgy and salvation history.[1]

I think it is this combination of the wisdom tradition with references to law, liturgy and salvation history that makes Sirach so attractive and accessible.  Sayings about the law can be extended to the Gospel and even our Holy Rule; sayings about liturgy can easily be applied to what we do in our life of prayer, whether private or liturgical; and the passages on salvation history can be seen as simply the “back story” to the saving work of the Lord Jesus Christ.

The book begins: All wisdom comes from the Lord and is with him for ever (1:1), and wisdom in its many forms is the theme of the entire book.  God alone possesses wisdom fully – There is One who is wise, … sitting upon his throne (1:8) – but he bestows it upon his friends, those who love him (1:10), those who keep his commandments (If you desire wisdom, keep the commandments (1:26)), and fear him (on which more in a moment).  Wisdom is God’s free gift but to receive it we have to do our part, fearing the Lord, observing the law, enduring affliction (2:1-10; 4:17-19 – At first she will walk with him on tortuous paths … until she trusts him, v 17) and accepting discipline (Choose instruction … and you will keep finding wisdom (6:18)).  Wisdom is teacher (4:11), mistress (6:18), a welcome neighbour (14:24), like a mother or a wife (15:2) and even a lover to be wooed (51:15).  The author is not shy of promising great rewards: Her fetters will become for you a strong protection and her collar a glorious robe (6:29).  St Benedict too knew that those following his Rule need to remember the goal of all their striving, the perfect love of God that casts out fear (RB 7:67), everlasting life (RB 72:11) and our heavenly home (RB 73:8).

[1] Bergsma & Pitre, A Catholic Introduction to the Bible: The Old Testament (Ignatius, 2018), p 707.

The fundamental attitude of mind for one who seeks wisdom in the school of Sirach is fear of the Lord.  It is the beginning of wisdom, its fulness, its root and its glory (1:14, 16, 20, 11).  There is nothing better than fear of the Lord (23:27).  How great is he who has gained wisdom!  But there is no one superior to him who fears the Lord (25:10).  If we could grasp this, we would not fret at seeing other people apparently more favoured and gifted than we are.  The poetic form of Sirach shows that he looks on fear of the Lord as synonymous with love of him: Those who fear the Lord will not disobey his words, and those who love him will keep his ways (2:15).  Chapter 40 has a passage about all the possible joys one could have in life – wisdom, friendship, fields, almsgiving, good counsel – but the climax of the list is fear of the Lord: The fear of the Lord is like a garden of blessing and covers a man better than any glory (40:27).

We could define fear of the Lord as the attitude that springs from a proper understanding of who God is and who we are.  Certainly, Sirach teaches that it is essential to have an openness to what wisdom may wish to reveal to us: If you are willing, you will be taught (6:32).  Strive even to the death for the truth, and the Lord your God will fight for you (4:28).  If this instruction uncovers uncomfortable things, so be it: Turn to the Lord and forsake your sins (17:25), and Do not be ashamed to confess your sins (4:26).  What St Benedict teaches about opening the heart finds expression here.  Sirach also warns about letting our guard slip.  Flee from sin as from a snake (21:2).  In particular, we cannot assume that God’s forebearance means he is indifferent to what we do.  Do not delay to turn to the Lord, nor postpone it from day to day, for suddenly the wrath of the Lord will go forth (5:7).  Even if all seems well, we need to be careful: Do not be overconfident on a smooth way (32:21).  In particular, Before making a vow, prepare yourself, (18:23).  This is relevant whether we live by monastic vows or by a commitment as an oblate: we can apply this maxim to every time we renew our Suscipe, whether on an anniversary or simply when it comes up in the Divine Office, or, best of all, every day.

Sirach’s teaching on charity is easily adapted to our attempts to live by the law of the Gospel: Do good to a godly man, and you will be repaid – if not by him, certainly by the Most High (12:2).  Our acts of kindness should be done sensitively: Be patient with a man in humble circumstances, and do not make him wait for your alms (29:8).  This can apply to dealings with anyone who is annoying or disagreeable.  We show mercy and generosity to him or her, because we hope for mercy from God, as we sing in the last canticle of the third nocturn at Vigils on Sundays Per Annum, that is taken from Sirach: Have mercy, O Lord, on the people called by thy name (36:12).

For those trying to follow St Benedict’s teaching on restraint of speech, Sirach has some good advice: Have you heard a word?  Let it die with you.  Be brave!  It will not make you burst! (19:10).  It is after all rather silly to have to comment on everything, or always to be joking: A fool raises his voice when he laughs, but a clever man smiles quietly (21:20).  A torrent of words could lead us astray.  In particular we have to be careful about the type of words we use: A man accustomed to insulting words will never become disciplined all his days (23:15).  If you are in the habit of exteriorly or interiorly criticising another person, how can the Holy Spirit speak to you during lectio?  I say exteriorly or interiorly because control of the tongue is not enough: He who keeps the law controls his thoughts (21:11).  Sirach advises, Do not bring every man into your house (11:29); similarly, we do not have to entertain every thought that would occupy our mind.  Rather, we work to keep our mind on the Lord: The mind firmly fixed on a reasonable counsel will not be afraid in a crisis (22:16).

The next group of maxims that I should like to consider could go under the heading “Living together”.  For peace and harmony in community life – or in family life – Sirach has plenty of good advice.  For example, Do not meddle in what is beyond your tasks (3:23), or, Do not crowd your neighbour at the dish (31:14).  In particular when someone we know is struggling with his or her faults, we should not make things worse: Do not add to the troubles of an angry mind (4:3), and Do not ridicule a man who is bitter in soul (7:11).  If he or she is in a rage, our raging back is not going to quell it, so Do not attempt anything by acts of insolence (10:6).  If someone is poor – poor in charm, in intellect, in manners, in good sense – we should still answer that person peaceably and gently (4:8).  At the same time, we should work on our own tendency to moodiness: Be ashamed … of surliness in receiving and giving, and of silence before those who greet you (41:19-20).  And if life really is difficult, well, A man of understanding will not grumble (10:25).  Instead, we put our trust in the Lord, knowing that The works of the Lord are all good, and he will supply every need in its hour (39:33).

As would be expected, a realist like Sirach will be clear-sighted about our mortality (8:7): In all you do, remember the end of life (7:36).  This is particularly to be recommended if one is on bad terms or at least not on good terms with another: Remember the end of your life and cease from enmity; remember destruction and death, and be true to the commandments (28:6).  Not knowing Christian hope, Sirach recommends that one should prepare a form of immortality by having a good name and bringing one’s children up well (41:11).  We, however, have far more to do, on account of the power and promises of the One in whom we put our hope.  Sirach has faint glimpses of this in his wonderful Chapter 24 about Wisdom coming forth from the mouth of the Most High and then finding a resting place in Zion.  This could be taken to refer simply to Wisdom, or the Torah, but we know that the sage was also (under the Holy Spirit) pointing to the One in whom are hidden all the treasures of wisdom and knowledge, Christ the power and the wisdom of God.  To know him is eternal life, this is the goal of our lives.

‘Light in the Clay’

I would like to take this opportunity to thank our Oblates for the warm and interested participation in my talk on ‘Light in the Clay’, the spirituality of icons both for the painter and the one who prays with an icon. I enjoyed it immensely, and always feel that it is important to enjoy the subject one is asked to speak on. Because I spoke off the cuff, I have no notes to upload for you, except the handout which all present received. It has diagrams and images, so is difficult to place on this page as a text. I am therefore going to upload it as a document which you can open by clicking on this: ‘Light in the Clay’. That will take you to it. God bless you all and with love and prayer, Sr Anne.