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 wonder what it would be like to gather in an oratory to say the hours in community, and especially to experience that as part of my commitment to that community. What would my experience be? Mutual encouragement, support, tedium, irritation? Though I'm not in community, the principle that I do the right thing at the right time, regardless of mood, is a principle I learn from the practice of meditation.

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.)

"Thoughtless compromises which may have crept in", describes only too well my experience of how easy it is for me to tend toward dullness or distraction. And yet, the potential for me to choose selfless attention is always present.

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 a very interesting note on the concept of hours in Roman times: Each day, from dawn to dusk, and each night, from dusk to dawn, was divided into twelve equal hours that varied according to the season. The translator adds, "Timekeeping, therefore, called for a special expertise and flexibility." This expertise and flexibility seems to me to have been based on the experience of natural rhythms. It implies discipline and adaptability that spring from a simple awareness of being -- a more holy approach to time than obsessively checking a watch.

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 Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Idleness, I think, is a waste of time, and suggests to me a kind of disengagement or alienation. Likewise, frenetic and uncentered activity can also be just a busy kind of idleness. St. Benedict inspires me to keep time holy, so that whatever I do I'm engaged with being in the presence of God.

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 and 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.)

In almost every instance when I've led meditation group, I've meditated at the appointed time, even if I've ended up being alone and meditating by myself. I consider making the commitment and "holding the space" to be very important. I don't know who might be encouraged to come another time because of my efforts to be faithful. 

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 ar 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. 47 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

When I can voluntarily admit a fault, I experience a sense of personal and community growth. That's quite wonderfully different from a psychological state of denial.

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.)

St. Benedict shows me that humility -- true self-knowledge -- is the path to selfless attention.

Chapter 44: The reconciliation of those excommunicated

Anyone who is excommunicated from the refectory only for a less serious fault should perform the same act of reparation in the oratory until permitted to cease; the superior brings this penance to an end by giving a blessing and saying 'that is enough'.

(From para. 2 of Ch. 44 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

To me, this is the beauty of reparation: the recognition of "enough", and the reality of forgiveness.

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.)

Just as "it's not my meditation", it's not "my" grace, either. Gratitude and praise may arise from my own heart, but I truly believe the most attentive gratitude reflects my unity with others, and with all of creation.

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

The essential point is that nothing should be accounted more important than the work of God.

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

The communal, external structure of praying the office together at set times, seems to me a powerful "monument" to the primacy of the work of God. But what is the work of God in my life? Meditation twice a day, certainly, and reading Scripture, and reading and reflecting on the Rule. And usually saying some part of the Office. But there are times when the "external structure" in my life feels more like chaos, moving too fast or too slow. This is when meditation teaches me that being on time for the work of God means attentiveness to the presence of God here and now.

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.)

I usually can't control when silence occurs in my family. But when I can bring them the gift of my heart full of silence, perhaps they are touched by the potential of silence.

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.)

This is my purpose as a householder: to manage everything so prudently that the saving work of grace may be accomplished in my family.

Chapter 40: The proper amount of drink to be provided

St Paul says that each of us has a special gift from God, one kind for one of us and quite a different one for another.

(From para. 1 of Ch. 40 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I smile when I read this opening sentence on the proper amount of drink, as I realize how filled with the spirit is this awareness of special gifts. And, how appropriate for any situation in which I'm called to be a discerning guide.

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 is so opposed to Christian values as overeating, as we can see from the words of our Lord: take care that our hearts are not weighed down by overeating.

(From para. 2 od Ch. 39 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Meditation teaches me two lessons of import: Meditation is incarnational -- it is the prayer of being -- and as such, it is a prayer of the body, coming into integration with the rest of my being.

Chapter 38: The weekly reader

Then after Mass and Communion the reader should ask for the assistance of the the prayers of all the community to ward off the spirit of pride in the performance of this task.

(From para. 1 of Ch. 38 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

In my experience with others, honestly acknowledging my egoism is a pretty good way of diminishing it.

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.)

It's a hopeful experience for me, that I share a growing communion with these "two extremes of age and youth". For me, this means a greater acceptance of the proximity of my own birth/death transition, that I've learned through meditation.

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.)

Benedict places the locus of weakness in the sick, it seems to me, thus making them the locus of community, the locus of Christ. Recognizing my own weakness, I ask, "How may I serve?"

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

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 can I do in my household to create conditions that encourage serving one another?

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

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.)

How I do simple, humble, repetitive kitchen tasks is a good indication of my spiritual well-being.

Chapter 34: Fair provision for the needs of all

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.)

What do I think St. Benedict could mean by "proper consideration", except selfless attention? My experience of loving attention to another's weakness is that it leads to kindness.

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 though 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 think that giving and receiving things can be about the illusions of security or control. But it also seems to me that an exchange of gifts can also be an opportunity to practice kindness, giving and receiving in a spirit of selfless attention to the other.

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.)

Benedict seems to be emphasizing the communal nature of property, and everyone's responsibility towards that. But today the words negligence and deterioration speak to me loudly about the spirit -- the spirit that is inherent in matter, and the same spirit that expands in relationships.

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

There will, of course be appropriate times for the cellarer to hand out what is needed and for requests for goods or services to be made; these times should be observed by all so that failure to respect them may not cause any disturbance or unhappiness in the house of God.

(From para. 3 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Benedict reminds me of where I'm living, "in the house of God", together with family and community. I suppose that without experiencing disturbance or unhappiness, in my house of God as it is, I wouldn't be provoked into self-knowledge and growth. This dynamic of inner/outer growth is the way the spirit expands, I believe, and kindness keeps me aware of that.

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

All the utensils of the monastery and in fact everything that belongs to the monastery should be cared for as though they were the sacred vessels of the altar.

(From para. 1 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

This teaching has always delighted and inspired me; I thought it was a good reminder to be grateful and gentle in my handling of things. But more and more, I come to see, somehow, that everything is a sacred vessel of the altar.

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 St. Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Somebody said -- was it Jean Vanier? -- that the process of maturing, by it's very nature, makes us feel immature. I know this to be true from my own experience. So much of my adult growth continues to feel developmental -- and this will continue to be so, right to the resurrection experience, I surmise. So finding the right way of dealing with others depends on my deepest respect for their potential for growth.

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 suspect that the full reparation mentioned here is not so much material as it is communal, spiritual.  Do I have the humility to see the damage to relationships that I've done, enough forgiveness to forgive myself first, and confidence in the transformative power of the spirit?

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 Ch. 28 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I'm struck by Benedict's small phrase, "let him go", rather than something harsher, such as, "cast him out".  It seems to me that, in spite of his severe exhortations, he will not allow himself to become exclusive, but remains respectful of personal freedom and the potential for transformation.

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.)

This teaching follows on the heels of St. Benedict's admonition not to thrust myself egocentrically into another's process of healing and growth. Through the selfless practice of meditation, the Spirit helps me to develop the love and discretion to know when and how to reaffirm another's sense of belonging in the community

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.)

At times, another person may need to come to the most serious terms with his or her commitment to community, or to any covenant relationship. I must respect the privacy and interiority of the other, without trying to change or control him or her. 

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 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.)

Repentance prepares me, with the help of God, to repair relationships, and re-establish trust.

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 Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I see St. Benedict as concerned about faults against community, and it is also a fault against community for me to respond to another's fault, with a response that is in any way impulsive, egocentric, controlling, inappropriate.