Chapter 73: This Rule is only a beginning

We, however, can only blush with shame when we reflect on the negligence and inadequacy of the monastic lives we lead. (From para. 1 of Ch. 73 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think my negligence and inadequacy would cause me to give up, if I hadn't experienced, over time, the grace of finding God hidden within my weaknesses.  Surely this grace must be one of the fruits of meditation.

Chapter 72: The good spirit which should inspire monastic life

But equally there is a good spirit which frees us from evil ways and brings us closer to God and eternal life. (From para. 1 of Ch. 72 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The experience of zealousness can mislead me. But if I'm willing I can tell the difference between compulsion and the "good spirit".  I know the good spirit by the quality of freedom and closeness to God it brings.

Chapter 71: Mutual obedience in the monastery

Any monk or nun who is corrected for anything by abbot or abbess or one of the seniors and perceives that the senior is upset by feelings of anger, even though they may be well in control, then that junior should at once prostrate on the ground in contrition and not move until the senior gives a blessing which will heal the upset. (From Ch. 71 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Too often I get caught up in proving a point about who's right or wrong. What matters is being kind to each other, and moving on.

Chapter 70: The offence of striking another

Every occasion for presumptuous behaviour in a monastery must be avoided, so we insist that no one in the community may excommunicate or strike another unless given the power to do so by the superior. (From Ch. 70 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Presumptiveness and the desire to control flare from my ego. But my spirit moves tenderly.

Chapter 69: No one should act as advocate for another

Great care must be taken to avoid any tendency for one of the community to take the side of and try to protect another, even though they may be closely related through ties of blood. (From Ch. 69 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I can't change another person, nor should I try to protect another from the inward growth he or she needs to do. But I can respect the conditions needed for growth.

Chapter 68: The response to orders that seem impossible

If the superior after listening to this submission still insists on the original command, then the junior must accept that it is the right thing and with loving confidence in the help of God obey. (From Ch. 68 of Saint Benedict's Rule, trans. By Patrick Barry, OSB, 1997.)

In facing an impossible situation, obedience seems very much like faith to me.  I learn both in trusting the mantra to lead me to find God in my weak and vulnerable places.

Chapter 67: Those who are sent on a journey

Those who are sent on a journey should commend themselves to the prayers of the community as well as of the superior and, at the last prayer of the work of God in the oratory, there should always be a memento of all who may be absent. (From Ch. 67 of Saint Benedict's Rule, trans. By Patrick Barry, OSB, 1997.) 

The mantra, like a memento left in the oratory, guards my heart and always brings me back to my work of seeking God.

Chapter 66: The porter or portress of the monastery

At the entrance to the monastery there should be a wise senior who is too mature in stability to think of wandering about and who can deal with whatever help is required. (From para. 1 of Ch. 66 of Saint Benedict's Rule, trans. By Patrick Barry, OSB, 1997.)

At the entrance to my heart is a mantra which can root me and guide me and radiate a stable, helpful presence to others.

Chapter 65: The prior or prioress of the monastery (paragraphs 2-3)

We have no doubt, therefore, that it is best in the interests of preserving peace and charity that the authority for the whole administration of the monastery should rest with the abbot or abbess. (From para. 2 of Ch. 65 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I have no doubt, and know from my own experience, that it is best in the interests of preserving peace and charity that the authority for my whole being is rooted in the ground of my heart.

Chapter 65: The prior or prioress of the monastery (paragraph 1)

There have been instances when some of these officials have conceived out of an evil spirit of self-importance that they also are superiors and for that reasons have assumed the powers of a tyrant, so that they encourage scandalous divisions in the community. (From para. 1 of Ch. 65 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My ego, liking to be "official", has conceived a spirit of self-importance and has divided more than integrated my being. The mantra brings me into the presence of true integration, true authority.

Chapter 64: The election of an abbot or abbess (paragraphs 3-4)

In correcting faults they must act with prudence being conscious of the danger of breaking the vessel itself by attacking the rust too vigourously. They should always bear their own frailty in mind and remember not to crush the bruised reed. (From para. 3 of Ch. 64 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This is powerful imagery of the rust and the bruised reed -- I feel it in myself. Yet I also know from my own experience that hidden in the weakness, hidden in the wound, Christ tenderly waits for me to find him.

Chapter 64: The election of an abbot or abbess (paragraphs 1-2)

The grounds on which a candidate is elected abbot or abbess must be the quality of their monastic life and the wisdom of their teaching, even if they are last in order in the community. (From para. 1 of Ch. 64 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The quality of alignment is what I think of when I read these words of Benedict's -- being aligned with the current of the Spirit which courses through me and guides my discernment.

Chapter 63: Community order (paragraphs 2-3)

In that way they will conform to scripture which says they should try to be the first to show respect for each other. (From para. 2 of Ch. 63 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict helps me to realize that when I greet another with sincere respect, I experience a largeness of being, a sense of being in good order.

Chapter 63: Community order (paragraph 1)

So, apart from those whom the superior has promoted for a more cogent reason or demoted for specific faults, all the others retain the order of their conversion to monastic life so exactly that one who arrived at the monastery door at the second hour must accept a place junior to another who came an hour earlier, whatever their age or former rank may have been. (From para. 1 of Ch. 63 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This order created a radical social equality for Benedict's time. In my own life, order is created every time I convert, I turn again, to the presence of the Spirit dwelling within me.

Chapter 62: The priests of the monastery

When ordained a monk must be careful to avoid a spirit of self-importance or pride and he must avoid taking on himself any duties to which the abbot has not assigned him. (From para. 1 of Ch. 62 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My ego likes to make me feel self-important and indispensable, but what's essential is a clear and humble vision of reality.

Chapter 61: Monastic pilgrims from far away (paragraphs 2-3)

It may even be right to persuade such a one to stay so that others may benefit and learn from such an example. (From para. 2 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The simple things that can "make my day": receiving a kind look, a helping hand, an encouraging word. These small acts come from people it's good for me to have around; I want to be like them.

Chapter 61: Monastic pilgrims from far away (paragraphs 1-2)

It may happen, of course, that one of them may find something to point out in criticism about the customs of the monastery, using sound arguments in a spirit of charitable deference. In that case the superior should consider the whole questions with care and prudence in case it was for this very purpose that the pilgrim was sent by the Lord. (From para. 1 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Listening with patience and kindness, with the ear of the heart, may reveal to me the Spirit ready to burst out with love and guidance, from the most unlikely places.

Chapter 60: The admission of priests into the monastery

If, however, he shows real perseverance in his request, he must understand that, if accepted, he will be bound to observe the full discipline of the Rule and may expect no relaxations. (From para. 1 of Ch. 60 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Personal privilege isn't a very constructive attitude in family or community life. I need to discern carefully when I'm being called to be a leader, and then lead in a way that's humble and firm.

Chapter 59: Children offered by nobles or by the poor

Poor people may make the offering of a child in the same way. If they have no property at all, they simply write and offer the child with the document in the presence of witnesses. (From para. 3 of Ch. 59 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I am poor, and the child I have to offer is myself, this day. I simply say my mantra in the witness of all creation.

Chapter 58: The reception of candidates for the community (paragraphs 4-5)

Before making their profession novices should give any possessions they may have either to the poor or to the monastery in a formal document keeping back for themselves nothing at all in the full knowledge that from that day they retain no power over anything -- not even over their own bodies. (From para. 5 of Ch. 58 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Retaining no power over anything, controlling nothing even with my thoughts and fantasies -- this is the poverty of spirit that the mantra demands.

Chapter 57: Members of the community with creative gifts

If there are any in the community with creative gifts, they should use them in their workshops with proper humility, provided that the have the permission of the superior. (From para. 1 of Ch. 57 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think creative activity undertaken with true humility is prayer.

Chapter 57: Members of the community with creative gifts

If there are any in the community with creative gifts, they should use them in their workshops with proper humility, provided that the have the permission of the superior. (From para. 1 of Ch. 57 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think creative activity undertaken with true humility is prayer.

Chapter 56: The table for the superior and community guests

The superior's table should always be with the guests and pilgrims. (From Ch. 56 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

If I honor someone else, it could be because I hope to catch some reflected glory. Or, I can honor someone with humility, and with the deepest respect for their mystery. The more I plumb in prayer the mystery of my own existence, the more I can wonder at the mystery of another.

Chapter 55: Clothing and footwear for the community (paragraphs 3-5)

The superior ought to inspect the beds at regular intervals to see that private possessions are not being hoarded there. (From  para. 3 of Ch. 55 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Hoarding is a function of my ego, and my ego hoards more than things.  Fidelity to the mantra allows the Spirit to inspect my soul, and this simplifies me.

Chapter 55: Clothing and footwear for the community (paragraphs 1-2)

The community must not be too sensitive about the colour and quality of this clothing; they should be content with what is available in the locality at a reasonable cost. However the superior should see to it that the garments are not short and ill-fitting but appropriate to the size and build of those who wear them. (From para. 1 of Chap. 55 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

What should be my concern with putting on garments? Certainly not a superficial individuality nor a possessiveness and accumulation. Rather, let me be simple, functional, grateful and kind in the choices I must make.  

Chapter 54: The reception of letters and gifts in the monastery

Then it will be for the superior, after agreeing to the reception of the gift, to decide who in the community should receive the gift and, if it is not the one to whom it was sent, that should not give rise to recriminations lest the devil be given an opportunity. (From Ch. 54 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

A generosity of spirit, an attention to the true needs of others, and a detachment from controlling or being controlled by things: All of this is a liberating message to me in the commercial chaos of Christmas.

Chapter 53: The reception of guests (paragraphs 5-6)

The kitchen to serve the superior together with the guests should be quite separate, so that guests, who are never lacking in a monastery, may not unsettle the community by arriving, as they do, at all times of the day. (From para. 5 of Ch. 53 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I may not have two kitchens, but I have the grace of a discipline, the practice of meditation twice a day. Circumstances may require me to be flexible, and sometimes I may fail, but I have the stability of knowing what my practice is, so that I may always be grounded in it, always return to it.

Chapter 53: The reception of guests (paragraphs 1-4)

The greatest care should be taken to give a warm reception to the poor and to pilgrims, because it is in them above all others that Christ is welcomed. (From para. 4 of Ch. 53 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

What seems special to me about the poor and the pilgrims is a lack of pretense, a way of being that is transparent because of unencumbrance, because of seeking God before all else. The desire for this transparency burns within me.

Chapter 52: The oratory of the monastery

The oratory must be simply a place of prayer, as the name itself implies, and it must not be used for any other activities at all nor as a place for storage of any kind. (From Ch. 52 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The mantra is a way of poverty; it leads to purity of heart.  It's a way of letting go of the emotional baggage that can cram my own inner room.

Chapter 51: Those on local errands or work

Any who are sent on an errand which will allow them to return to the monastery on the same day must not eat outside, in spite of pressing invitations whatever their source, unless the superior has approved this. (From Ch. 51 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In the midst of many pressures which would take me off course, I thank God for the stability of the discipline of meditation.

Chapter 50: Those whose work takes them away from the monastery

Those whose work takes them some distance from the monastery so that they cannot manage to get to the oratory at the right times for prayer must kneel with profound reverence for the Lord and perform the work of God at their place of work. (From para. 1 of Ch. 50 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I'm sensing an inward movement -- the work of God (meditation) and my places of work -- closing in on each other, becoming more continuous.

Chapter 49: How Lent should be observed in the monastery

Therefore we urge that all in the monastery during these holy days of Lent should look carefully at the integrity of their lives and get rid in this holy season of any thoughtless compromises which may have crept in at other times. (From para. 1 of Ch. 49 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My ego can creep into absolutely anything, and it can creep fast if it thinks it's going to be gratified. My practice of meditation is a timeless corrective to thoughtless compromise.

Chapter 48:  Daily manual labor (paragraphs 6-7)

The superior should show understanding concern for their limitations. (From para. 7 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Having understanding concern for the limitations of others, say, in something as ordinary as housekeeping, or in something as significant as keeping holy the Lord's Day -- I must handle all with firm unselfishness, so I don't project my own limitations, or interfere with the liberty of spirit that can redeem us all.

Chapter 48: Daily manual labor (paragraphs 3-5)

From the first of October to the beginning of Lent they should devote themselves to lectio divina until the end of the second hour, at which time they gather for Terce and then they work at the tasks assigned to them until the ninth hour. (From para. 3 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My translation of the Rule has an intriguing footnote: "Note on 'hours' in the Rule. For the Romans, each day (from dawn to dusk) and each night (from dusk to dawn) was divided into twelve 'hours'. The actual length of these 'hours' varied according to the season... Timekeeping, therefore, called for a special expertise and flexibility."

For the Romans, timekeeping was based on the seasonal amount of daylight. For me, I hope, my time is tuned to the rhythms that emerge from meditation.

Chapter 48: Daily manual labor (paragraphs 1-2)

Idleness is the enemy of the soul. Therefore all the community must be occupied at definite times in manual labour and at other times in lectio divina. (From para. 1 of Chap. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Don't waste my time on trivial things. Make time holy, and let in a holy rhythm to my life. Choose where to place my attention.

Chapter 47: Signalling the times for the work of God

The superior is personally responsible for making sure that the time for the work of God, both at night at during the daytime, is clearly made known to all. (From para. 1 of Ch. 47 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Today, St. Benedict exhorts me to a bravely counter-cultural stance. The "work of God", in the broadest sense of living in Christ-consciousness, is unwelcome and unfamiliar to the world at large. But, the Spirit moves to help me realize Christ in the world.

Chapter 46: Faults committed elsewhere

Any member of the community who in the course of some work in the kitchen, in the stores, while fulfilling a service to others or in the bakery, the garden or the workshops or anywhere else does something wrong or happens to break or lose something or to be guilty of some other wrongdoing, must as soon as possible appear before the superior and the community with a voluntary admission of the failure and willing reparation for it. (From para. 1 of Ch. 46 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, this passage poses an examination of conscience: is every task, every moment, every relationship an opportunity to work with love and gratitude?  Does my work mediate Christ's love for me, no matter how small the work seems?  Am I alert to the difference it makes to my consciousness, and to those around me?

Chapter 45: Mistakes in the Oratory

Anyone who makes a mistake in a psalm, responsory, antiphon or reading must have the humility to make immediate reparation there before all the community in the oratory. A failure to do that so clearly shows lack of the humility to put right a fault which was due to carelessness that it must incur a more severe punishment. (From Ch. 45 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think about how my distracted state of mind  -- a lack of presence -- interferes with meditation or other work I do.  But am I alert to how my distracted state of mind diminishes my community?

Chapter 44: The reconciliation of those excommunicated

They should in complete silence simply lay their heads on the ground before the feet of all the community coming out of the oratory and stay there until the superior judges that they have done enough in reparation. (From para. 1 of Ch. 44 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict tells me that true reconciliation is accomplished at the deepest of levels, in humble silence, in my heart. 

Chapter 43: Late-comers for the work of God or in the refectory (paragraphs 4-5)

In the refectory all must come to table together so as to offer their grace together as one community.

(From para. 4 of Ch. 43 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Here, grace means thanksgiving, and Benedict instructs me to offer my grace together as one with others. In this way,  I also understand grace to mean the way the way the Spirit is present and active in loving community.

Chapter 43: Late-comers for the work of God or in the refectory (paragraphs 1-3)

When the time comes for one of the Divine offices to begin, as soon as the signal is heard, everyone must set aside whatever they may have in hand and hurry as fast as possible to the oratory, but of course they should do so in a dignified way which avoids giving rise to any boisterous behaviour. The essential point is that nothing should be accounted more important that the work of God.

(From para. 1 of Ch. 43 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I love how, in a long and practical sentence, St. Benedict describes exactly how to deal with what my ego might consider to be interruption. Then, in a short sentence, he makes his point. Meditation teaches me how to deal with distraction, so that I learn to pay attention to what is essential.

Chapter 42: The great silence after Compline

Silence should be sought at all times by monks and nuns and this is especially important for them at night time. (From para. 1 of Ch. 42 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Silence may allow me to experience either the presence of God or the absence of God. Either way, I proceed in faith, into the darkest time of my day.

Chapter 41: The times for community meals

The principle is that the superior should manage everything so prudently that the saving work of grace may be accomplished in the community and whatever duties the community undertakes they may be carried out without any excuse for murmuring. (From para. 1 of Ch. 41 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I'm at my desk right now, reading the Rule, writing this blog, and planning my day on a little yellow sticky note, distracted by feeling behind and by things that need to get done. Is my guiding principle truly that the saving work of grace may be accomplished among my family, friends, community? Or is distraction murmuring at me? Practicing attention will bring me into God's sphere better than fretting will.

Chapter 40: The proper amount of drink to be provided

It may be that local circumstances may make it impossible to provide the amount of wine we have suggested above so that there may be much less available or even none at all. Those who live in such a locality should praise God and avoid any murmuring. Above all else I urge that there should be no murmuring in the community. (From para. 3 of Ch. 40 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Simple: Replace habits of overconsumption and complaining with praise of God.  Not easy: But the work of the mantra teaches me that I have a choice about where I place my attention.

Chapter 39: The amount of food to be made available

We must always be careful, however, to avoid excessive eating which might also cause indigestion. Nothing so so opposed to Christian values as overeating, as we can see from the words of our Lord: take care that your hearts are not weighed down by overeating. (From para. 2 of Ch. 39 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

"Nothing is so opposed to Christian values as overeating"  -- this might be hyperbole on Benedict's part, but I've come to think not.  My body must be as relaxed and alert for prayer as my mind and my heart.

Chapter 38: The weekly reader

During meals there should be complete silence disturbed by no whispering nor should anyone's voice be heard except the reader's. Everyone in the community should be attentive to the needs of their neighbours as they eat and drink so that there should be no need for anyone to ask for what they require. (From para. 2 of Ch. 38 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The practice of selfless silence sets the stage for the an ever-expanding awareness of what is, taking in both the words of the reader and the needs of others.

Chapter 37: Care for the elderly and the young

Human nature itself is drawn to tender concern for those in the two extremes of age and youth, but the authority of the Rule should reinforce this natural instinct. (From Ch. 37 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Tender concern for the two extremes of age and youth is not, it seems to me, a hallmark of our contemporary culture. Listening to the mantra has helped me become more alert to the call of frailty.

Chapter 36: The care of the sick in the monastery

The care of those who are sick in the community is an absolute priority, which must rank before every other requirement, so that there may be no doubt that it is Christ who is truly served in them. (From para. 1 of Ch. 36 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It seems to me that here St. Benedict describes the kingdom of God on earth. Sometimes I may seem to be the sick or weak one, and sometimes the servant, but the gifts of the Spirit permeate all conditions.

Chapter 35:  Weekly servers in the kitchen and at table (paragraphs 3-4)

One hour before the time of a meal those serving in the kitchen and at table should each receive a drink and some bread in addition to their regular portion. This will help them to serve the community at mealtime without stress and without murmuring about their lot. (From para. 3 of Ch. 35 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

What are some practical ways to relieve stress in my life, so that I can be fully present in my service? How can I check my own cynical, judgmental, complaining behavior, however subtle, that harms the spirit of the community I serve?

Chapter 35: Weekly servers in the kitchen and at table (paragraphs 1-2)

Everyone in the community should take turns serving in the kitchen and at table. None should be exonerated from kitchen duty except in the case of sickness or the call of some important business for the monastery, because serving each other in this way has the great merit of fostering charity. (From para. 1 of Ch. 35 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Rank or role does not exempt me from taking my turn in handling the small acts of charity, that knits together my heart, with the hearts in my family and in community and in creation.

Chapter 34: Fair provision for the needs of all

This principle from scripture should be established in the monastery, namely that distribution was made to each in accordance with their needs. This, however, should not be taken to mean that favouritism of individuals can be tolerated; far from it. It should simply be a way of showing proper consideration for needs arising from individual weakness. (From Ch. 34 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Fair provision is about putting the weakest members of the community at the center; thus it's not about justice for an individual (including me), but mercy for the Body of Christ. May I serve all who come with mercy.

Chapter 33: Personal possessions in the monastery

It is vitally important to cut out by the roots from the monastery the bad practice of anyone in the community giving away anything or accepting any gift for themselves, as if it were their own personal property, without the permission of the superior. (From Ch. 33 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I find giving and receiving gifts delightful. But these words of St. Benedict's urge me to consider how even the most pleasant gifts (given or received) can come with hidden strings of ego attached. For my part, I will try to give and receive without selfishness, favoritism, attempts to control another or make someone indebted to me.

Chapter 32: The tools and property of the monastery

Anyone who is negligent in dealing with the monastery property or allows it to deteriorate must be corrected with a view to improvement. (From para. 2 of Ch. 32 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

If this isn't a materialistic directive, then what is it? It's St. Benedict reminding me that the community I'm a part of is shot through with grace that I'm in danger of overlooking, unless I care for everything as if it's part of the Kingdom.

Chapter 31: The qualities required by the cellarer (paragraphs 2-3)

Among the most important qualities the cellarer needs to cultivate is humility and the ability to give a pleasant answer even when a request must be refused. Remember how scripture says that a kindly word is of greater value that a gift, however precious. (From para. 2 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict teaches me that the key to service is being kind. Kindness I recognize as a fruit of the Spirit, a fruit of meditation.  Kindness has the power to realize the hearts of giver and receiver.

Chapter 31: The qualities required by the cellarer (paragraph 1)

To qualify for this choice a candidate should be wise and mature in behaviour, sober and not an excessive eater, not proud nor apt to give offence nor inclined to cause trouble, not unpunctual, nor wasteful but living in the fear of God and ready to show the community all the love a father or mother would show to their family. (From para. 1 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Living in the awareness of God, loving selflessly, looking after the community with the care of a parent -- I think such qualities make St. Benedict's descriptions of the cellarer the model of one who gives service. What is the transformation of the ego about, except to learn to serve?

Chapter 30: The correction of young children

There is a proper way of dealing with every age and every degree of understanding, and we should find the right way of dealing with the young. (From Ch. 30 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

What should be my response to those whose mental or emotional development is immature?  Firmness, yes, but also patience, and acceptance, and humble attention.

Chapter 29: The readmission of any who leave the monastery

Anyone who is guilty of serious wrong by the personal decision to leave the monastery but then asks to be received back again must first of all promise full reparation for leaving the monastery. (From Ch. 29 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I'm intrigued by what "full reparation" might mean. Certainly each situation may have its own practical factors that need to be considered. But in general, I think full reparation means repairing harm to relationships.  

Chapter 28: The treatment of those who relapse

If even such prayer does not bring healing, the superior must turn to the knife of amputation, following the guidance of St Paul, who told the Corinthians to banish the evil from their midst, and again he said: if the unfaithful one wishes to go, let him go, lest one diseased sheep corrupt the whole flock. (From para. 2 of Ch. 28 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

To be fair and merciful, the whole process of letting go of someone harmful to community must be selfless, first in responding their needs, secondly in discerning what is the most life-giving, redemptive course of action for everyone.

Chapter 27: The superior's care for the excommunicated

Therefore the superior should use every curative skill as a wise doctor does, for instance by sending in senpectae, that is, mature and wise senior members of the community who may discreetly bring counsel to one who is in a state of uncertainty and confusion; their task will be to show the sinner the way to humble reconciliation and also to bring consolation, as St Paul also urges, to one in danger of being overwhelmed by excessive sorrow and in need of the reaffirmation of love which everyone in the community must achieve through their prayer. (From para. 1 of Ch. 27 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

"... [T]o bring consolation ... to one ... in need of the reaffirmation of love which everyone in the community must achieve through their prayer." This phrasing of Benedict's counsels me to be compassionate to one who has harmed the community, and to remember that it is not "my" love that the sorrowful one needs, but the love which I "achieve" through prayer.  In other words, prayer is a relationship with the God who loved me/us first, and so allows the community to be loved back to life.

Chapter 26: Unlawful association with the excommunicated

If any member of the community presumes without the permission of the abbot or abbess to associate in any way with or speak to or give instructions to one who has been excommunicated then that person should receive exactly the same punishment of excommunication. (Ch. 26 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My ego could prompt me to think that my advice or solution is more important than the power of the Spirit working in a repentant soul.

Chapter 25: Punishment for more serious faults

None of the community should associate with or talk to the guilty person, who is to persevere alone and in sorrow and penance in whatever work has been allotted, remembering St. Paul's fearful judgement when he wrote to the Corinthians that: such a one should be handed over for the destruction of the flesh so that the spirit may be saved on the day of the Lord. (From Ch. 25 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Sorrow and penance, St. Benedict tells me, are appropriate consequences if I harm community. Solitude may be necessary for me to refocus on the preciousness and necessity of relationship. A vision of oneness in Christ is what allows me genuine re-communication.

Chapter 24: Different degrees of severity in punishment

The severity of excommunication or any other punishment should correspond to the gravity of the fault committed, and it is for the superior to decide about the seriousness of faults. (From Ch. 24 of St. Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My response to a someone's behavior, which calls for corrective action, should be based on appropriateness, and being open to the dignity of the other person.  There's no room here for personal resentment, or overreaction, or a desire to control.

Chapter 23: Faults which deserve excommunication

If an individual in the community is defiant, disobedient, proud or given to murmuring or in any other way set in opposition to the holy Rule and contemptuous of traditions of the seniors, then we should follow the precept of our Lord. (From Ch. 23 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The Rule comes up against self-important individualism, chronic complaining and disdain. The Spirit which creates community is selflessly attentive, trusting in God, and kind.

Chapter 22: Sleeping arrangements for the community

In the morning, as they are getting up for the work of God, they should quietly give encouragement to those who are sleepy and given to making excuses for being late. (From para. 2 of Ch. 21 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, such kind, quiet words are a blessing and grace in my home -- the intimate breath of Spirit.

Chapter 21: The deans of the monastery

If any of the deans are affected by some breath of pride which lays them open to adverse criticism, they should be corrected once or twice or even three times. (From para. 2 of Ch. 21 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The term "breath of pride" is what catches my attention.  Breath -- normally so benign, so necessary -- in this image reminds me that egoism can slip into absolutely anything. There are responsibilities I'm privileged to carry out in my family and community.  But I must watch for the insistent false self who wishes to claim glory. Meditation helps my motives to become more pure.

Chapter 20: The ideal of true reverence in prayer

When we come, then, with our requests in prayer before the Lord, who is God of all creation, is it not all the more important that we should approach him in a spirit of real humility and a devotion that is open to him alone and free from distracting thoughts? We really must be quite clear that our prayer will be heard, not because of the eloquence and length of all we have to say, but because of the heartfelt repentance and openness of our hearts to the Lord whom we approach. (From Ch. 3 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Humility, freedom from distracting thoughts, heartfelt repentance, openness of heart -- all seem to me to be in tune with the grand poverty of the mantra.  God "hears" my prayer not because of what I have to say, but because of how I dispose myself to his presence.

Chapter 19: Our approach to prayer

That will lead us to make sure that, when we sing in choir, there is complete harmony between the thoughts in our mind and the meaning of the words we sing. (From Ch. 19 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Although I say the mantra to let go of thoughts, even thoughts about God, I'm sure that St. Benedict's deeper meaning is to align my total being with the presence of God. The mantra acts like a harmonic that beckons my scattered mind into my heart and into silence, where Spirit dwells.  This is where I can come into harmony with myself, with God, with all of creation.

Chapter 18: The order for reciting the psalms (paragraphs 4-6)

After all, we read that our holy Fathers had the energy to fulfil in one single day what we in our lukewarm devotion only aspire to complete in a whole week. (From para. 6 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In today's gospel, "Jesus said to his disciples: 'I have come to set the earth on fire, and how I wish it were already blazing!'" (Lk 12:49).  Somewhere between the lukewarm and the blazing I settle down each day in my spiritual practice of meditation, confident that I'm welcome in all my insufficiencies, confident that God's grace is sufficient.

Chapter 18: The order for reciting the psalms (paragraph 3)

These same psalms are repeated daily until Sunday and the identical arrangement of hymns, lessons and verses is retained every day. (From para. 3 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict describes how to say Terce, Sext and None in a way that communicates to me the seriousness and the rhythm of the Offices, like the seriousness and rhythm of meditation. 

Chapter 18: The order for reciting the psalms (paragraphs 1-2)

Each hour begins with the following verse: O God come to my assistance, O Lord make haste to help me. (From para. 1 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I feel it's no coincidence that Benedict begins each Hour with the same verse that Cassian recommends as a formula for continuous prayer.  In the same spirit, the mantra opens me to the paradox of beginning again and to ongoing transformation.

Chapter 17: The number of psalms to be sung at the hours

We have already set out the order of the psalms for Vigils and for Lauds. Now let us look at the order of the psalms for the rest of the Hours. (From para. 1 of Ch. 17 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I'm reminded of this short reading from Wisdom (7:27,8:1): Although she is alone, Wisdom can accomplish everything. She deploys her strength from one end of the earth to the other, ordering all things for good.  The discipline of meditation leads me towards the intuition of such an order, God willing all things for good.

Chapter 16: The hours of the work of God during the day

And so at these times let us offer praise to our Creator because of his justice revealed in his judgements -- that is at Lauds, Prime, Terce, Sext, None, Vespers and Compline and in the night let us arise to praise him. (From Ch. 16 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I love to know the small, daily details of someone's life -- what time do they get up? what is their morning routine? their spiritual practice? what is their physical and mental attitude while doing routine chores? where do they place their attention? I think this interest arises from my own deep longing for direction in the practice of making time holy. Meditation has taught me the most important method of discipline, and also of receptivity to grace permeating every aspect of now.

Chapter 15: When the Alleluia should be said

From the holy feast of Easter until Pentecost the Alleluia must always be said in the psalms and the responsories. From Pentecost until the beginning of Lent it is said only with the last six psalms in the night office. On every Sunday outside Lent, however, the Alleluia is included in Lauds, Prime, Terce, Sext and None.... (From Ch. 15 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict expands the expression of joyful praise to the greater part of the liturgical year. Seeking God in this way enlivens my experience of being, and sharpens my awareness of being part of his creation.

Chapter 14: The celebration of Vigils on the feasts of saints

On the feasts of saints and on all other solemnities Vigils should follow the order laid down for the celebration of Sunday except that the psalms, antiphons and readings that are appropriate to the day should be recited; the order of the liturgy itself remains the same as that described for Sunday. (From Ch. 18 of Saint  Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The phrase "communion of saints" has come to take on much more meaning in my life through the practice of meditation. Selfless attention points me away from myself, toward communion and community -- and toward belonging.

Chapter 13: Lauds on ordinary days (paragraph 2)

It is important that the celebration of Lauds and Vespers should never be concluded without the recitation by the superior of the whole of the Lord's prayer so that all may hear and attend to it. This is because of the harm that is often done in a community by the thorns of conflict which can arise. (From para. 2 of Ch. 13 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

"Thorns of conflict" creates a visceral experience for me, combining the crown and thorns and the pain of conflict. Jesus teaches the way of peace, which begins in forgiveness.

Chapter 13: Lauds on ordinary days (paragraph 1)

On ordinary days Lauds should be celebrated like this: the sixty sixth psalm should be said with its antiphon but rather slowly, as on Sunday, to make sure that all are present for the fiftieth psalm which is said with its antiphon. (From para. 1 of Ch. 13 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I love how Saint Benedict shows me how to balance attention to spiritual discipline with patience for my brothers and sisters, and for myself.

Chapter 12: The celebration of solemn Lauds

For Lauds on Sunday the sixty sixth psalm should be said first of all straight through without an antiphon. (From Ch. 12 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

O God, be gracious and bless us/and let your face shed its light upon us (Ps. 66:1-2).  May I live in consciousness of God's grace, blessing and light with each face I see.

Chapter 11: Vigils or night office on Sunday

This arrangement for Vigils is followed in the same way on every Sunday both in summer and winter, unless -- which God forbid -- the community gets up late, in which case the lessons or responsories should to some extent be shortened. (From para. 2 of Ch. 11 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

If I falter in my spiritual discipline, meditation teaches me not to beat myself up or carry a load of guilt, but just to begin again.

Chapter 10: The night office in summertime

From Easter until the first day of November the same number of psalms should be said as we have established for winter, but because the nights are shorter, instead of reading three lessons from the book on the lectern only one should be recited by heart from the Old Testament with a brief responsory to follow. (From Ch.10 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Do I take seriously the challenge and opportunity to learn "by heart" some of the divinely inspired words that speak to my heart?  

Chapter 9: The number of psalms at the night office

During this winter season the office of Vigils begins with this verse recited three times; Lord, open my lips and my mouth will declare your praise. (From para. 1 of Ch. 9 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The images of night and winter are metaphors, for me, of the experience of silence and stillness in meditation.  In faith, God "opens my lips" to a silent, interior saying of the mantra, and in this way, the praise of selfless attention is born.

Chapter 8: The Divine Office at night

By that time, having rested until a little after midnight, they may rise with their food well digested. (From Ch. 8 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Time for rest and digestion, unfolding in an moderate and unhurried way, are physical practices like silence and stillness.  Such practices ground me in my body, in my heart. 

Chapter 7: The value of humility (paragraphs 19-20)

The humility of their hearts should be apparent by their bodily movements to all who see them. (From para. 19 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

What do others see when the watch me?  Do I rush about self-importantly multitasking, pre-occupied and frustrated? Or do I touch or gaze as if I see reality, and move in the presence of God? 

Chapter 7: The value of humility (paragraph 18)

We should be brief and reasonable in whatever we have to say and not raise our voices to insist on our own opinions. (From para. 18 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This is something I can experiment with: What's the quality of relationship I experience, when I insist on my opinions to another?  What's the quality of relationship when my speech is brief and reasonable, and I'm attentive?

Chapter 7: The value of humility (paragraph 17)

The tenth step of humility teaches that we should not be given to empty laughter on every least occasion because: a fool's voice is for ever raised in laughter. (From para. 17 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Empty laughter must be laughter that is devoid of the spirit of love or joy or hilaritas (cheerfulness, merriment, good humor).  Wise laughter must come from a realized heart.

Chapter 7: The value of humility (paragraph 16)

The ninth step of humility leads us to refrain from unnecessary speech and to guard our silence by not speaking till addressed. (From para. 16 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Before I speak, I can check my intentions: is there reaction, resentment, or perhaps an attempt to control another, in my words? That pause can become a holy pause in which I make sure my words come from a compassionate heart.

Chapter 7: The value of humility (paragraph 15)

The eighth step of humility teaches us to do nothing which goes beyond what is approved and encouraged by the common rule of the monastery and the example of our seniors. (Para. 8 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Here I read that respect for tradition is balanced by the innovative nature of the Spirit that is grounded in God.

Chapter 7: The value of humility (paragraph 14)

In the end we may learn to say: it was good for me, Lord, that  you humbled me so that I might learn your precepts. (From para. 14 of Ch. 7 of  Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I can feel a blow to my ego, especially as I become more aware of my thoughts and how they reflect my self-centered view of the world.  Little by little,  my awareness of these "blows" is waking me up to reality, to creation as ordered by God.

Chapter 7: The value of humility (paragraph 13)

Yet I am always in your presence. (From para. 13 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I can evaluate my conditions from an ego-centered point of view, or as one who dwells in God's loving attention to all of creation.

Chapter 7: The value of humility (paragraph 12)

The fifth step of humility is that we should not cover up but humbly confess to our superior or spiritual guide whatever evil thoughts come into our minds and the evil deeds we have done in secret. (From para. 12 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Saint Benedict encourages me towards transparency, a poverty of spirit.  He asks me to recognize what clouds my relationship to myself, to God, to others, to acknowledge these faults to others as appropriate, and to accept forgiveness.  This is a practical lesson I learn from letting go of distractions in meditation.

Chapter 7: The value of humility (paragraphs 10-11)

The fourth step of humility is to go even further than this by readily accepting in patient and silent endurance, without thought of giving up or avoiding the issue, any hard and demanding things that may come our way in the course of that obedience, even if they include harsh impositionss which are unjust. (From para. 10 of Ch. 7. of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think there's a lesson for me in family and community living in Benedict's words.  Perhaps I should understand "readily accepting in patient and silent endurance" as "being patient enough to return to my silent source".  If I respond to the hard demands of relationships this way,  I may be able to respond positively, in the spirit of peace.

Chapter 7: The value of humility (paragraph 9)

The third step of humility is to submit oneself out of love of God to whatever obedience under a superior may require of us; it is the example of the Lord himself that we follow in this way, as we know from St Paul's words: he was made obedient even unto death. (Para. 9 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Such total obedience can be hard for me to understand, or apply, as I don't live directly under a "superior".  But I can understand living in loving responsiveness to the Spirit of God that animates all creatures, all creation.

Chapter 7: The value of humility (paragraph 8)

The second step of humility is not to love having our own way nor to delight in our own desires. (From para. 8 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Meditation brings me close to my true self, my true source, the source of selfless action. Family and community bring me plenty of opportunities to learn to practice selflessness.

Chapter 7: The value of humility (paragraph 7)

And so, if the eyes of the Lord are watching the good and the wicked, and if at all times the Lord looks down from heaven on the sons and daughters of men to see if any show understanding in seeking God, and if the angels assigned to care for us report our deeds to the Lord day and night, we must be on our guard every hour or else, as the psalmist says, the time may come when God will observe us falling into evil and so made worthless. (From para. 7 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In seeking God, I find God already seeking me.

Chapter 7: The value of humility (paragraphs 6-7)

As to pursuing our own will we are warned against that when scripture says to us: turn away from your desires; and in the Lord's prayer itself we pray that his will may be brought to fulfillment in us.
(From para. 6 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I feel visceral sense, even if subtle, of a blow to my false self, my ego, my will, in interactions with other people, when I'm misunderstood or when I can't control a situation in the way I think it should go. I sense a disruption, and in this critical moment, if I turn to the presence of God, his spirit of truth can expand in me.

Chapter 7: The value of humility (paragraph 5)

One who follows that way finds protection at all times from sin and vice of thought, of tongue, of hand, of foot, of self-will and of disordered sensual desire, so as to lead a life that is completely open before the scrutiny of God and of his angels who watch over us from hour to hour. (From para. 5 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

If my life is completely open to the scrutiny of God, then I'm also completely open to his tenderness, and protected by his living, loving Spirit.

Chapter 7: The value of humility (paragraph 4)

The first step of humility is to cherish at all times the sense of awe with which we should turn to God. (From para. 4 of Ch. 7 of Saint  Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It seems to me that St. Benedict aligns humility with seeing reality, which must be a state of continuous selfless prayer.

Chapter 7: The value of humility (paragraphs 1-3)

[Jesus] taught us by these words that whenever one of us is raised to a position of prominence there is always an element of pride involved. (From para. 1 of Ch 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I can learn to recognize and let go of these experiences of pride, by turning my attention to what really matters: the awesome power of the Spirit working through right relationship.

Chapter 6: Cherishing silence in the monastery

I am guarded about the way I speak and have accepted silence in humility refraining even from words that are good. (From para. 1 of Ch. 6 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I read St. Benedict's words as going far beyond the adage, "Think before you speak". His advice to me is to discern when not to speak at all, when to let go of words that are automatic or controlling,  even if well-intentioned. Reverent silence (read: selfless attention) is the medium of presence to reality.

Chapter 5: Monastic obedience (paragraph 4)

We should remember, however, that such obedience will be acceptable to God and rewarding to us, if we carry out the orders given us in a way that is not fearful, nor slow, nor half-hearted, nor marred by murmuring or the sort of compliance that betrays resentment. (From para. 4 of Ch. 5 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think that in the way St. Benedict describes carrying out obedience, he almost describes obedience itself. I believe that an open, responsive heart is grounded in Christ and not marred by resentment.

Chapter 5: Monastic obedience (paragraphs 1-3)

The first step on the way to humility is to obey an order without delaying for a moment. That is a response which comes easily to those who hold nothing dearer that Christ himself. (From para. 1 of Ch. 5 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It makes sense to me that Benedict would put a chapter on obedience right after a chapter on good practice.  Obedience of the heart means a loving responsiveness to God, to the other, to reality.

Chapter 4: Guidelines for Christian and monastic good practice (paragraphs 9-13)

The workshop in which we are called to work along these lines with steady perseverance is the enclosure of the monastery and stability in community life. (From para. 13 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

What does stability mean in my daily, family life? It means being grounded in the loving discipline of meditation, where I learn to live more consistently in reality.

Chapter 4: Guidelines for Christian and monastic good practice (paragraphs 6-8)

Keep the reality of death always before your eyes, have a care about how you act every hour of your life and be sure that God is present everywhere and that he certainly sees and understands what you are about.  (From para. 7 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Keeping the reality of death before my eyes is not always pleasant, but it makes me feel more real. It's something I learn from meditation. Each time I say the mantra I practice letting go of my false self to reach the depths of God.

Chapter 4: Guidelines for Christian and monastic good practice (paragraphs 3-5)

Don't harbour in your heart any trace of deceit nor pretend to be at peace with another when you are not; don't abandon the true standards of charity. (From para. 3 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

There's much for me to ponder here: Don't pretend to be at peace.  I could rationalize times when it would make sense to do so.  But Benedict is calling me to the hard work of integrity.

Chapter 4: Guidelines for Christian and monastic good practice (paragraphs 1-2)

The first of all things to aim at is to love the Lord God with your whole heart and soul and strength and then to love your neighbour as much as you do yourself. (From para. 1 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

To live in peace I must learn to identify my resentments and let them go, so that my heart may expand.

Chapter 3: Calling the community together for consultation (paragraphs 2-3)

Such an ideal can be achieved only if everyone duly conforms to the authority of the Rule and no one gives way to self-will by deviating from it.  (From para. 2 of Ch. 3 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It seems to me that health in a community or family comes from honoring relationships and responsibility, rather than self-centeredness.

Chapter 3: Calling the community together for consultation (paragraph 1)

We have insisted that all the community should be summoned for such consultation, because it often happens that the Lord makes the best course clear to one of the youngest. (From para. 1 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It's in learning to be simple that my light shines more clearly.

Chapter 2: Gifts needed by an abbot or abbess (paragraphs 8-9)

It is above all important that monastic superiors should not underrate or think lightly of the salvation of the souls committed to them by giving too much attention to transient affairs of this world which have no lasting value. (From para. 8 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The mantra teaches me to let go of distractions, and practice selfless attention. As this practice expands into my ordinary life, some "transient affairs" can become extraordinary, if they are done in the name of being present to the other and to the Other.

Chapter 2: Gifts needed by an abbot or abbess (paragraph 7)

It is the task of superiors to adapt with sympathetic understanding to the needs of each so that they may not only avoid any loss but even have the joy of increasing the number of good sheep in the flock committed to them. (From para. 7 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It's my job, too, to grow in compassion, seeing the unique gifts and needs of the other. Inwardly, I encounter God's compassion awaiting me in meditation. Outwardly, this compassion grows through human relationship.

Chapter 2: Gifts needed by an abbot or abbess (paragraphs 5 & 6)

This means that they should criticize more sternly those who are undisciplined and unruly; they should entreat those who are obedient, docile and patient so as to encourage their progress, but they should rebuke and punish those who take a feckless attitude or show contempt for what they are taught. (From para. 5 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I must enter the silence of my own heart and find God there, in order to know myself in relation to him. Then I am able to see others with the eye of my heart.  In this way I can see them for who they truly are.

Chapter 2: Gifts needed by an abbot or abbess (paragraph 4)

Otherwise all must keep their proper place in the community order, because whether slave or free we are all one in Christ and we owe an equal service in the army of one Lord, who shows no special favour to one rather than another. (From para. 4 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict's words are "culture-upending".  Jesus came to call us friends, and to teach us how to be in right relationship with each other.  The army metaphor falls short for me here, because Benedict is describing a culture transformed into one of peace and justice.

Chapter 2: Gifts needed by an abbot or abbess (paragraph 3)

Of course, whenever they teach a disciple that something is wrong they should themselves show by the practical example they give that it must not be done. (From para. 3 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB.)

Through meditation, I hope that the "inner" and the "outer" parts of myself become more integrated, and I'm grateful when I see some little fruit of this is my relationships with others.

Chapter 2:  Gifts needed by an abbot or abbess (paragraph 1, continued)

In fact they should remember that they will have to account in the awesome judgement of God both for their own teaching and also for the obedience of their disciples. (From para. 1 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

What this passage says to me is that I'm not to project blame on  anyone for my own faults, but be responsible for the impact my example is having on others.

Chapter 2: Gifts needed by an abbot or abbess (paragraph 1)

...everything he or she commands or teaches should be like a leaven of the holiness that comes from God infused into the minds of their disciples. (From para. 1 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)


What does it mean to me to be a leaven in community? To lighten another's burden, to give encouragement and support, to touch another's heart with tenderness.

Chapter 1: Four approaches to monastic life

[Gyrovagues] are always on the move; they never settle to put down the roots of stability; it is their own wills that they serve as they seek the satisfaction of their own gross appetites. (From para. 4 of Ch. 1 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I experience stability as a quality of heart which is always there when I remember to return to it.

Prologue to the Rule (paragraph 8)

Then we shall never think of deserting his guidance; we shall persevere in fidelity to his teaching in the monastery until death so that through our patience we may be granted some part in Christ's own passion and thus in the end receive a share in his kingdom. (From para. 8 of Prologue to Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Something as simple as patience -- over something mundane, trivial, and often requiring some degree of physical self-control -- situates me within Jesus' ultimate self-giving that transforms the world.

Prologue to the Rule (paragraph 7)

We must, therefore, prepare our hearts and bodies to serve him under the guidance of holy obedience. (From para. 7 of the Prologue to Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It seems to me that as I get older and, I hope, wiser, I also become more embodied.  "God has skin", as I recently read, and I experience that truth in the incarnational nature of meditation, in the growing awareness of the force that creates and sustains my physicalness. Embodiment is a kind of consciousness it seems, that guides me to care for my body in a way that honors its divine element, and prepares my body for loving service. 

Prologue to the Rule (paragraph 6)

It is in the light of that teaching that the Lord waits for us every day to see if we will respond by our deeds, as we should, to his holy guidance. (From para. 6 of Prologue to Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

"Doing good deeds" sound a bit old-fashioned to my ears, and ladened with work ethic.  But I do ask myself how I will respond to Lord's guidance -- with more kindness, gentleness, patience, I hope, and openness to the transformative power of true relationship?

Prologue to the Rule (paragraph 5)

And so to prepare ourselves for the journey before us let us renew our faith and set ourselves high standards by which to lead our lives. The gospel should be our guide in following the way of Christ to prepare ourselves for his presence in the kingdom to which he has called us. (From para. 5 of the Prologue to Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The highest standard by which I can lead my life is to live the Gospel right now, where I am, and with those around me, discovering, through relationship, God within and among us.

Prologue to the Rule (paragraph 4)

What gentler encouragement could we have, my dear brothers and sisters, than that word from the Lord calling us to himself in such a way! We can see with what loving concern the Lord point out to us the path of life. (From para. 4 of the Prologue to Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Jesus calls out to me in friendship.  This friendship, this relationship, with the God who loves me first, and longs for my faithfulness to him, is, it seems to me, the ultimate source of transformation.

Prologue to the Rule (paragraph 3)

Let us open our eyes to the light that can change us into the likeness of God. (From para. 3 of tbe Prologue to Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

As simple as that.  Opening my eyes.  Seeing the reality of the other, of the present moment, the oneness of creation.  A mantra of Christ-consciousness.

Prologue to The Rule (paragraphs 1-2)

This, then, is the beginning of my advice: make prayer the first step in anything worthwhile that you attempt. (From para. 2 of the Prologue to Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My first step: Turn away from my false self, toward the other, in selfless relationship.  This is the reality where I will find God's grace.

Chapter 73: This Rule is only a beginning

The purpose for which we have written this rule is to make it clear that by observing it in our monasteries we can at least achieve the first steps in virtue and good monastic practice.

(From para. 1 of Ch. 73 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

These are welcome words to me today, as consoling as John Main's assurance that, "in meditation, we are all beginners".  St. Benedict accepts me as I am, offers me both compassion and challenge, and guides me to trust in the help of Christ.The purpose for which we have written this rule is to make it clear that by observing it in our monasteries we can at least achieve the first steps in virtue and good monastic practice.

(From para. 1 of Ch. 73 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

These are welcome words to me today, as consoling as John Main's assurance that, "in meditation, we are all beginners".  St. Benedict accepts me as I am, offers me both compassion and challenge, and guides me to trust in the help of Christ.

Chapter 72: The good spirit which should inspire monastic life

It is easy to recognize the bitter spirit of wickedness which creates a barrier to God's grace and opens the way to the evil of hell. But equally there is a good spirit which frees us from evil ways and brings us closer to God and eternal life.

(From Ch. 72 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Why, I wonder, does it it seem so much easier to see what is bitter in others and in myself, than to see the good? I'm aware of having a stubborn and very human disposition towards alienation. But, its hold over me is loosened by the practice of loving attention to the Other.

Chapter 71: Mutual obedience in the monastery

Obedience is of such value that it should be shown not only to the superior but all members of the community should be obedient to each other in the sure knowledge that this way of obedience is the one that will take them straight to God.

(From para. 1 of Ch. 71 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

It seems to me that mutual obedience is based on authentic self-knowledge and respect for "that of God" in everyone. This is a perception much deeper than the "good guy/bad guy" mentality prevalent in our culture. True, deep perception of my own human nature  -- a fruit of meditation -- leads me towards compassion for others, and unity in the Spirit.

Chapter 70: The offence of striking another

Every occasion for presumptuous behaviour in a monastery must be avoided, so we insist that no one in the community may excommunicate or strike another unless given the powert to do so by the superior.

(From Ch. 70 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Presumptuous behavior, it seems to me, is the opposite of true authority.  The first, motivated by the ego, drives me to assume power over others. The second, motivated by the Spirit, allows me to act lovingly in the best interest of others.

Chapter 69: No one should act as advocate for another

Such a thing must not happen in the monastery because it would provide a very serious occasion of scandal.

(From Ch. 69 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I think St. Benedict is telling me that self-interest, even when it appears to be service to another, creates division. My responsibility to community is to allow the life of Christ to act within and among us.

Chapter 68: The response to orders that seem impossible

If the superior after listening to this submission still insists on the original command, then the junior must accept that it is the right thing and with loving confidence in the help of God obey.

(From Ch. 68 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Christ blesses me with those who challenge my notions of my perceived limitations.  In this way, what I might dismiss as mere weakness, becomes, through deep listening, my "growing edge".

Chapter 67: Those sent on a journey

Those who are sent on a journey should commend themselves to the prayers of all the community as well as of the superior, and, at the last prayer of the work of God in the oratory, there should always be a momento of all who may be absent.

(From Ch. 67 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Sometimes my journeys are the undesirable ones of wandering from life-giving routine, from loving spiritual discipline.  But the "momento" of my true identity in Christ always waits on the altar of my heart.

Chapter 66: The porter or portress of the monastery

At the entrance to the monastery there should be a wise senior who is too mature in stability to think of wandering about and who can deal with enquiries and give whatever help is required.

(From para. 1 of Ch. 66 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

For me, an inner emotional stability is a fruit of meditation -- or, at least, I'm coming closer in my experience of it.  How do I react to difficult people or situations? -- what time do I waste in embellishing personal dramas? -- or, do I place my impulse to repeat an unhealthy pattern at the feet of Christ?

Chapter 65: The prior or prioress of the monastery (paragraphs 2-3)

We have no doubt, therefore, that it is best in the interests of preserving peace and charity that the authority for the whole administration of the monastery should rest with the abbot or abbess.

(From para. 2 of ;Ch. 65 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

St. Benedict urges me to understand that peace and charity reign when Christ is the head of my household.

Chapter 65: The prior or prioress of the monastery (paragraph 1)

There have been instances when some of these officials have conceived out of an evil spirit of self-importance that they also are superiors and for that reasons have assumed the powers of a tyrant, so that they encourage scandalous divisions in the community.

(From para. 1 of Ch. 65 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

St. Benedict teaches me that self-importance is a tyrant that ruins both inner and outer harmony. Self-importance, it seems to me, is the opposite of true self-knowledge, of knowing myself in relation to the loving wholeness of my divine source.

Chapter 64: The election of an abbot or abbess (paragraphs 3-4)

They should not be trouble-makers nor given to excessive anxiety nor should they be too demanding and obstinate, nor yet interfering and inclined to suspicion so as never to be at rest.

(From para. 4 of Ch. 64 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

My job is not to be busy about controlling people or events, but to rest in the Lord. Here I discover the resourcefulness that springs from being grounded in my source.

Chapter 64: The election of an abbot or abbess (paragraphs 1-2)

The grounds on which a candidate is elected abbot or abbess must be the quality of their monastic life and the wisdom of their teaching, even if they are the last in order in the community.

(From para. 1 of Ch. 64 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

St. Benedict teaches me: Order in community creates conditions for growth and expansion -- the expansion of the Spirit that transcends order.

Chapter 63: Community order (paragraphs 2-3)

In that way they will conform to scripture which say they should try to be the first to show respect for each other.

(From para. 3 of Ch. 63 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

It seems to me wonderfully true, that life-giving order emerges out of everyone being the first  -- the first to show kindness to the other.

Chapter 63: Community order (paragraph 1)

So, apart from those whom the superior has promoted for a more cogent reason or demoted for specific faults, all the others retain the order of their conversion to monastic life so exactly that one who arrived at the monastery door at the second hour must accept a place junior to another who came an hour earlier, whatever their age or former rank may have been.

(From para. 1 of Ch. 62 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict defines my moment of conversion -- my movement away from self-centeredness and towards Christian community -- as my moment of be coming a new creation in Christ.

Chapter 62: The priests of the monastery

When ordained a monk must be careful to avoid a spirit of self-importance or pride and he must avoid taking on himself any duties to which the abbot has not assigned him.

(From para. 1 of Ch. 62 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

To my ears, St. Benedict is not discouraging a spirit of initiative or service.  He is, more directly, reminding me of the dangers of spiritual pride, and that the ego can insinuate itself into absolutely anything.

Chapter 61: Monastic pilgrims from far away  (paragraphs 1-2)

It may happen, of course, that one of them may find something to point out in criticism about the customs of the monastery, using sound arguments in a spirit of charitable deference. In that case the superior should consider the whole questions with care and prudence in case it was for this very purpose that the pilgrim was sent by the Lord.

(From para. 1 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

My oldest child, coming home from college for Christmas, seems a bit like a pilgrim from far away. St. Benedict reminds me to stay open to the presence of the Spirit, in all the comings, goings, and expectations of this busy time of year.

Chapter 60: The admission of priests into the monastery

An ordained priest who asks to be received into the monastery should not be accepted too quickly. If, however, he shows real perseverance in his request, he must understand that, if accepted, he will be bound to observe the full discipline of the Rule and may expect no relaxations.

(From para. 1 of Ch. 60 Of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

My ego wants to set me above and apart; the Spirit wants to set me down to serve.

Chapter 61: Monastic pilgrims from far away (paragraphs 2-3)

But if no such negative signs are apparent it may be right to go further and not wait for a request to be accepted in the community. It may even be right to persuade such a one to stay so that others may benefit and learn from such example.

(From para. 2 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

In my experience, community means understanding that God has brought me together with others.  Although these relationships may, at times, be frustrating or baffling to me, God is among us, in the relationships. In the same way, God is in my relationships with those who offer life-enhancing example.