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.