One of the great joys and privileges of monastic life is dwelling in a world that is absolutely permeated with Holy Scripture, the Word of God. The creative force of God is all around us in our worship. The daily readings in morning and evening prayer, the Eucharistic lections, the psalmody which forms the heart of our office, as well as all the places it is woven into collects, canticles, and suffrages.
“The effect of the scriptures upon us in the liturgy is largely subliminal,” as our Rule states, but as we are enfolded into this life our hearts begin to be transformed in profound ways. As the Rule continues, “These hearts of ours are not empty vessels but inner worlds alive with images, memories, experiences and desires. It is the Spirit dwelling within us who brings the revelation of Scripture into a vital encounter with our inmost selves, and brings to birth new meaning and life.” The Word of God comes to us not only in a rarified Church language segregated to a single aspect of our lives. It comes to us in the language of our work and our play, our teaching and rebuking, our encouraging and counselling. The Word of God comes to us in the language of our hearts.
No one can serve two masters.
I cannot quite remember when it started, but for some time now during Chapter Office (when we brothers gather daily to hear a chapter of our Rule) I have been following along in a German translation. While this practice has certainly helped my facility with the German language, it has also (rather unexpectedly) offered me intriguing new points of entry into the spirit of our Rule that I would not have noticed otherwise. A peculiar word choice on the translator’s part or even the simple encounter of a thought ordered to a different grammar, will invite a curiosity for my praying imagination.
Recently I noticed that, while our English original makes great use of the English’s expansive word “worship,” (from the old English worth-ship) the German text uses a word much more limited in its meaning: Dienen, or “to serve.” As I sat these last few days with the readings we just heard, I found myself put in mind of this linguistic oddity as I tried to hear Matthew’s Jesus with fresh ears. No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other.
Aside from a handful of exceptions, every translation of this passage I consulted uses the same words, “to serve” as a gloss for Matthew’s doulein. This feels especially significant to me on a day of Marian devotion, like today. For the verb Matthew uses here grows from the same root as a noun used by Luke in the first chapter of his gospel in a phrase often translated “behold, the handmaid (doulē) of the Lord.”
No one can serve two masters.
I believe we can miss a deeper lesson behind these words if we simply hear them within the more limited frame of a concept like Dienen. The dynamic described by Jesus here—of split motivations, of devotion and spite—attests to his deep knowledge our humanity in all its frailty and weakness—and, equally, of its innate inclination for worship.
What is really at stake for Matthew’s Jesus here is worship—worth-ship, that is, where we put our ultimate worth. You cannot worship God and wealth, says Jesus. Likewise, we may hear him continue, you cannot worship God and your ego; you cannot worship God and pleasure; you cannot worship God and… any good thing. For I do not hear Jesus saying wealth is itself bad. Wealth is a good, as is of course pleasure or any other gift of creation. But it cannot be served—worshipped—alongside God. Worship is, then, about much more than what we do together in church.
This service, this worship is embodied for us in the person of the Blessed Virgin Mary. In her obedience to God’s call, as she bore Christ to the world, she gave us all an example of true worship—of a life in its wholeness, grounded in the worth given not by created things, but by the Creator of all things. In her companionship, she shares this very worship with us as she prays for her children, the Body of Christ. In her example, she discloses a life lived in a humble awareness of one’s limitations, finitude, and dependence. A life that listens eagerly for the voice of God. A life in service of but one master.
Saturday in Proper 7B | The Blessed Virgin Mar
 Matthew 6:24
 Luke 1:38