Wednesday, December 31, 2014

Chapter 72: The good spirit which should inspire monastic life


By following this path they try to be first to show respect to one another with the greatest patience in tolerating weaknesses of body or character. (From Ch. 72 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Why can it be so hard to tolerate weakness of body or character -- those of others or my own, as well? Impatience is the ego jumping in, I suppose, trying to build itself up by putting others down, or trying to gain attention for its own pitiful state. And so it seems to me that impatience is the opposite of love. Love expands the space between my impatient reaction and my heart, making room for the patient gaze of love.

Tuesday, December 30, 2014

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 para. 2 of Ch. 71 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I pondered on this directive quite a bit from a justice point of view. Who's guilty, and of what? Was the junior really at fault for something or unjustly corrected? Isn't the senior's anger a fault, and isn't controlling his anger enough? Why does the junior, guilty or not, have to prostrate himself for his perceived fault to the senior? But I realize St. Benedict isn't talking about justice. He's talking about love in the form of mutual obedience, and that happens in the moment of the blessing. The blessing takes the scenario beyond a matter of justice and movies it into the realm of reconciliation.

Monday, December 29, 2014

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.)

My behavior is presumptuous when my ego moves in ahead of my heart; when judging takes the place of love. 

Sunday, December 28, 2014

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.)

Protect another from what? I believe in standing up for those I love, for those in need. But perhaps I need to spare them my overprotection, when it would hinder their own growth in self-sufficiency, and their own growth in the Spirit.

Saturday, December 27, 2014

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.)

Simply stated, I must live each moment with this much trust in God.

Friday, December 26, 2014

Chapter 67: Those who are 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 memento of all who may be absent. (From Ch. 67 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

How much -- really mindless -- coming and going do I do, day in and day out? May my awareness expand to include all the little journeys I make, on behalf of myself or others, in and out the door, up and down the steps, in and out of the car. May all these little journeys become part of the flow of continuous prayer that keeps me living in a mutual gaze with God.

Thursday, December 25, 2014

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.)

That wise, mature and stable senior at the door of my heart is the mantra. I wander far more than is good for me, especially when circumstances are disorienting and my practice flounders. But that good old monk is always at the door, reminding me how to live.

Wednesday, December 24, 2014

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


Then, since power is delegated to many, there is no room for pride to take hold of any individual. (From para. 2 of Ch. 65 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think that delegation is in the true spirit of servant leadership; it emanates discernment and a sense of unity that comes from living collaboratively on the ground of being.

Tuesday, December 23, 2014

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


It has often happened that unfortunate conflicts have arisen in monasteries as a result of the appointment of a prior or prioress as second in authority to the superior. 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 reason 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.)

There have been instances when my ego has conceived out of an evil spirit of self-importance that it is also a superior and for that reason has assumed the powers of a tyrant, so that it encourages scandalous divisions in my heart. The way to integrity is the way of the mantra.

Monday, December 22, 2014

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

They must be so well-grounded in the law of God so that they may have the resources to bring forth what is new and what is old in their teaching. (From para. 3 of Ch. 64 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Bringing forth "what is new and what is old in their teaching" expresses, for me, my own experience of being personally and vitally engaged with the ancient wisdom tradition embodied in Benedict's Rule.

Sunday, December 21, 2014

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.)

Jean Vanier says: "Some people have a true gift of discernment. They can seize what is essential in a complicated discussion or a confused story. They are quick to understand what is really needed and at the same time, if they are practical, they can suggest the first steps towards putting people on the road to healing. Some people in a community who do not have an important position may have this gift of light for us. We must learn to listen to them."

Saturday, December 20, 2014

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.)

In my glimpses of what continuous prayer must be like, I realize that it is like gazing on the other with love -- a non-possessive love reflective of the other's inner beauty -- a wondrous aspect of living in a sphere of mutual respect.

Friday, December 19, 2014

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

Order in a community or a family or even my daily life derives from conversion -- turning towards a discipline of seeing God in all things, in all relationships, and  finding stability in Christ  -- in the midst of all that disrupts order.

Thursday, December 18, 2014

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.)

The shadow side of having spiritual gifts is my taking pride in them and manufacturing a sense of feeling special. The beauty of the gifts comes in using them as God leads me.

Wednesday, December 17, 2014

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 into 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 paragraph 2 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry,OSB.)

My life is silently clamoring to expand into more and more relationships, in order to find the best in others.

Tuesday, December 16, 2014

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


If, on the other hand, such a pilgrim monk or nun has been revealed as a guest to be overbearing and full of bad habits then not only should all further association with the community be refused but such a guest should quite openly be requested to depart for fear that such a wretched example might lead others to go astray. (From para. 2 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Even in personal situations of necessary separation, I still ask for the grace to discern why such persons were sent to me by the Lord. Such experiences are not a waste.

Monday, December 15, 2014

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

If I head into a community thinking I have superior gifts and no need for humility, I become a threat to the community. I think that transformative relationships abolish hierarchy for hierarchy's sake.

Sunday, December 14, 2014

Chapter 59: Children offered by nobles or poor


If parents who are from the nobility want to offer to God in the monastery one of their children, who is too young to take personal responsibility, they should draw up a document like that described above and, as they make the offering, wrap the document with the child's hand in the altar cloth. (From para. 1 of Ch. 59 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It's hard for me to identify offering a child of mine to the monastery, but the mystery is that everything in my life is to be offered to God. There's something achingly tender for me in the image of wrapping the document with the child's hand in the altar cloth. I see in it an image of selflessness, purity, and wholeness.

Saturday, December 13, 2014

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


When the decision is made that novices are to be accepted, then they come before the whole community in the oratory to make solemn promise of stability, fidelity to monastic life and obedience.  (From para. 4 of Ch. 58 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

These precepts, as they apply to my life, are tools of self-knowledge. They remind me that I'm not called to be perfect, but that I am called to be faithful.

Friday, December 12, 2014

Chapter 58: The reception of candidates for the community (paragraphs 1-3)


The entry of postulants into the monastic life should not be made too easy, but we should follow St John's precept to make trial of the spirits to see if they are from God. (From para. 1 of Ch. 58 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, life's "trial of the spirits" involve more than a test to my patience and humility -- unless the true self-knowledge of humility never loses hope. Loss of hope is, for me, a suffering and a sign that I'm forgetting to place my attention selflessly in the inner chamber of my heart. 

Thursday, December 11, 2014

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.)

The shadow side of having spiritual gifts is my taking pride in them and manufacturing a sense of feeling special. The beauty of the gifts comes in using them as God leads me.

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 they have the permission of the superior. (From para. 1 of Ch. 57 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997).

In my deepening wonder and awe of the creative process, I realize that humility is exactly the key. Like entering into the prayer of Christ, creativity is something I enter into, or relate to, or am. The ego only holds me back.

Wednesday, December 10, 2014

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.)

For me, this is a beautiful metaphor for expansion of being -- keeping the highest me accessible to what is the highest in others, especially in grace-filled and unexpected ways.

Tuesday, December 9, 2014

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.

Monday, December 8, 2014

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


The community must not be too sensitive about the color and quality of this clothing; they should be content with what is available in the locality at a reasonable cost. (From para. 1 of  Ch. 55 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Well, at least St. Benedict permits me to be a little sensitive about the color and quality of my clothing. But more importantly, I ask myself, when I catch sight of myself, however dressed, am I able to wink back at the divine spark loving me?

Sunday, December 7, 2014

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


No one in a monastic community may receive or send to others letters, gifts of piety or any little tokens, without the permission of the superior, whether it is their parents who are concerned or anyone else at all or another member if the community. (From Ch. 54 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Gifts and letters are good, I think, except when I use them to manipulate others or make them indebted to me. True generosity comes from one realized heart respecting another, and carries with it liberty of spirit.

Saturday, December 6, 2014

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.)

Separate kitchens are like an inner chamber and an outer chamber to my heart -- God invites me to be serenely contemplative in the inner chamber, even while being hospitable as needed in the outer chamber.

Friday, December 5, 2014

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


Any guest who happens to arrive at the monastery should be received just as we would receive Christ himself, because he promised that on the last day he will say: I was a stranger and you welcomed me. (From para. 1 of Ch. 53 of Saint Benedict's Rule, trans.by Patrick Barry, OSB, 1997.)

Today this passage suggests to me that we are all strangers to each other, in a divine way, because of the unique mystery of Christ in each of us. To realize less would be judgmental. To accept the mystery is to be hospitable to all.

Thursday, December 4, 2014

Chapter 52: The oratory of the monastery

The oratory must simply be 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.)

Moving from a house to a new home -- a time for me to let go of much of the emotional and material baggage that clutters my heart, my oratory, and keeps me from growing in prayer. My life becomes more and more about living in that creative space with God.

Wednesday, December 3, 2014

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.)

Keeping custody of my senses -- this is the phrase that arises spontaneously for me. Indulging in the constant, "pressing invitations" of electronic media and the internet. Wanting to stay centered and attentive to the inner silence.

Tuesday, December 2, 2014

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 of 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 can understand this passage in terms of good instruction when I must meditate in an unaccustomed place. But I also find it helpful when it's hard for me to meditate at all. First, it resonates with John Main's instruction to say the mantra whether or not I feel like it. Secondly, it sensitizes me to the divine energy that is constantly sustaining me, regardless of any conditions.

Monday, December 1, 2014

Chapter 49: How Lent should be observed in the monastery


There can be no doubt that monastic life should always have a Lenten character about it, but there are not many today who have the strength for that. 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.)

I can replace thoughtless compromises with a thoughtful, heartfelt Yes! to whatever surprising and perhaps even painful ways grace touches my life. To do this, I need to nurture discipline and attention.

Sunday, November 30, 2014

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


Sunday is the day on which all should be occupied in lectio divina, except for those who are assigned to particular duties. (From para. 6 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Here St. Benedict relates for me the practice of lectio with the practice of holy leisure. Sunday, in particular, is a time for me to read the book of life with relaxed and alert attention, as I learn in meditation.

Saturday, November 29, 2014

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


As a  special provision during these days of Lent each member of the community is to be given a book from the library to read thoroughly each day in a regular and conscientious way. (From para. 4 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I'm interested in Benedict's Lenten directions to have only one book, and to read it daily in a regular and conscientious way. For me, this would be a form of fasting, accustomed as I am to dipping freely into books and the internet. It would also be a form of lectio that would bring my disciplined and selfless attention to the book. Meditation teaches me that I can bring these qualities, even beyond Lent, to every single aspect of my life.

Friday, November 28, 2014

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


Idleness is the enemy of the soul. Therefore 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.)

Meditation and lectio teach me an openness of mind and heart that expands my being -- and helps me to penetrate experiences to find the presence of God.

Thursday, November 27, 2014

Chapter 47: Signalling the times for the work of God


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

Do I quietly rationalize reasons to miss my times of meditation, or do I clearly make known to others, as appropriate, my times and even purpose of meditation?

Wednesday, November 26, 2014

Chapter 46: Faults committed elsewhere


It is, however, important that, if the cause of wrongdoing lies in a sinful secret of conscience, it should be revealed only to the superior or one of those in the community with recognized spiritual experience and understanding, who will know the way to the healing of their own wound and those of others without exposing them in public. (Para. 2 of Ch. 46 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

To experience that most secret part of myself, and to respect it in others, seems to be a part of the paradox of being in true and divinized relationship.

Tuesday, November 25, 2014

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'm sorry for my failures of inattention, for my failures of humility and love. Thank God I'm not expected to be perfect, but to be open to being full of faith.

Monday, November 24, 2014

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.)

I think the power behind the words "that is enough" is that of forgiveness and personal growth, when a time of sorrow must become a time of new life.

Sunday, November 23, 2014

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.)

Saint Benedict relates gratitude and oneness -- it seems to me that gratefulness is best experienced through the relationship of love.

Saturday, November 22, 2014

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 than the work of God. (Para. 1 of Ch. 43 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Soundlessly and selflessly I turn to God. The more I do so, the more rediscover peace.

Friday, November 21, 2014

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.)

"Lead us into that mysterious silence where Your love is revealed to all who call." These words of the opening prayer call me to attention and call me to heart-centeredness. The practice of meditation moves me gradually toward experiencing life from the silent place in my heart.

Thursday, November 20, 2014

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

Benedict feeds me with more than a meal: He gives meaning and substance to my days, urging me to co-create with God in blessing the world with opportunities for grace.

Wednesday, November 19, 2014

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. That reflection makes me reluctant to decide on the measure of food and drink for others. (From para. 1 of Ch. 40 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict's discussion of gifts from God, in relation to the proper amount of drink, surprises me. I understand self-control to be a fruit of the Spirit. But whether gift or fruit, perhaps the discernment of how to live my life in a way which makes me most consistently open to the selfless praise of God, is what he's talking about.

Tuesday, November 18, 2014

Chapter 39: The amount of food to be made available


Nothing is 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.)

These are strong words against overeating -- an indulgence all too easy to do in an affluent and fast-paced culture. But I hear St. Benedict in these words affirming the staunchly incarnational -- embodied -- nature of prayer and service. My body must be part of the integrated whole of selfless attention, and my body must be fit for selfless service.

Monday, November 17, 2014

Chapter 38: The weekly reader


Everyone on 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.)

St. Benedict asks for complete silence, without even whispering, total attention to the reader, and simultaneous attention to the needs of neighbors while eating one's own meal. I don't think this is multitasking. I think this is like what a pilot might call "situational awareness", but in the best sense of being totally present to the reality in which the love of God is interpenetrating.

Sunday, November 16, 2014

Chapter 37: Care for the elderly and 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 seems to me that the "natural instinct" of which St. Benedict speaks is not so apparent todayMay I become ever more sensitive to the special gifts of the elderly and the young, and reflect them back to them.

Saturday, November 15, 2014

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 Ch. 36 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Being sick, or being with those who are sick, can sometimes radically simplify my vision, and make me more sensitive to Christ's healing power of relationship.

Friday, November 14, 2014

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.)

How do I "make a martyr" of myself? What shift of circumstances or attitude, even very small ones, can I make with the help of grace, to bring blessing upon those I serve?

Thursday, November 13, 2014

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


None should be exonerated from kitchen duty except in 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). 

I think it's not just the act of kitchen help, but the illuminating desire to be of selfless service that makes small jobs opportunities for great love.

Wednesday, November 12, 2014

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.)

There it is again -- weakness. When I gather my energies around recognizing and respecting the weaknesses of others, I can honestly acknowledge my own weaknesses as well. Into this relationship Christ comes, provisions are handled fairly, and the relationship becomes transformative.

Tuesday, November 11, 2014

Chapter 33: Personal possessions in the monastery


Those in monastic vows should not claim any property as their own exclusive possession -- absolutely nothing at all, not even books and writing materials. After all they cannot count even their bodies and wills as their own consecrated as they are, to the Lord. (From Ch. 33 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I live in an embarrassment of riches and of accumulated stuff. But my meditation practice consecrates me to the Lord. Selfless attention can grant me the grace of detachment, of generosity, of liberty of spirit and the holy use of things.

Monday, November 10, 2014

Chapter 32: The tools and property of the monastery


Any one 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.)

I sometimes think that much of life is about maintenance. Benedict reminds me that the kingdom of God is within and among us, interpenetrating every single aspect of community, of creation. 

Sunday, November 9, 2014

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. (From para. 2 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict pegs a pleasant manner to humility. To me, this is a kindness born of true self-knowledge, not of a selfish desire (or fear) to please. I pray that my manners may be ever more sincerely rooted in my heart.

Saturday, November 8, 2014

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.)

St. Benedict is telling me that even mundane things can be sacred vessels -- if I see their true reality, if I see with the eye of the heart. To see this way I need the grace of selfless attention, melting into awe and gratitude.

Friday, November 7, 2014

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.)

I think that more than anything else, young people need examples of self-discipline and compassion, of forgiveness and reconciliation.

Thursday, November 6, 2014

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 wonder what "full reparation" in this situation would be -- certainly not something material or financial. Maybe the kind of reparation of which Benedict speaks involves growth in self-knowledge, and transformation of consciousness in the one who left. That spiritual development could help heal the wounds to the community made by the trauma of disobedience and departure. 

Wednesday, November 5, 2014

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.)

At first, Benedict speaks of amputation, but then he speaks of letting go. Letting go can sometimes feel like amputation. But I can't judge the path another needs to take for growth, just as I can't judge the person who takes it. Neither can I understand the mysteries of growth, I can only experience the transformative powers of suffering and faith. 

Monday, November 3, 2014

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.)

For me, a crucial part of living is learning to engage with suffering. This morning, Benedict's passage speaks to me of the divinized power of spiritual friendship, of communion in silence, and of the energy of shared prayer.

Sunday, November 2, 2014

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 or speak 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.)

I've had to learn -- the hard way -- that good communication (or my idea of it) is not necessarily the pinnacle of human relationship. Love, patience, kindness, prayer -- the fruits of the Spirit -- create the kingdom of God on earth.

Saturday, November 1, 2014

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.)

At first this passage sounds almost horrible to me, like shunning. But this is different; this is surrounding the suffering one with self-controlled love and respect and the means of redemption. Sorrow and penance -- silence and solitude -- these are requirements for self-knowledge, and for finding God within.

Friday, October 31, 2014

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.)

What if my reactions to others were always appropriate to the circumstances? Not too dramatic or egotistical, too agitated or withdrawn? I would be living in the present moment, in the reality of God.

Thursday, October 30, 2014

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 precepts of the Lord. (From Ch.23 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In my experience, community may very well be made to bump and bruise my ego. Community can certainly push me way beyond my comfort zone. How does meditation teach me to respond? To find Jesus hidden deep within my heart. This can lead me to new life: an ego tamed to the service of others, and a heart expanding in joyful selflessness.

Wednesday, October 29, 2014

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

Here I am the sleepy one, given to making excuses, and I am also the one who encourages. Contradictory or complementary tendencies, perfectly explicable in a human. And, like my meditation practice, I struggle with fidelity, and yet also find that fidelity is in me, deeper than my ego.

Tuesday, October 28, 2014

Chapter 21: The deans of the monastery


They must be selected for their suitability in character and gifts so that the abbot or abbess may, without anxiety, share some responsibilities with them. (From para. 1 of Ch. 21 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think that sharing responsibilities can be a way of sharing life. I can believe less in my own "indispensability" and help others open their eyes to their own gifts.

Monday, October 27, 2014

Chapter 20: The ideal of true reverence in prayer


We must really 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. 20 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

And so does meditation teach me to be humble and open. But what I am also learning is the power of intercessory prayer -- of saying clearly and intentionally, to those I trust, how I need to be held in prayer. In this way I discover another communal aspect of prayer -- the prayer of sharing each other's burdens.

Sunday, October 26, 2014

Chapter 19: Our approach to prayer


All of us, then, should reflect seriously on how to appear before the majesty of God in the presence of his angels. 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.)

Complete harmony, an ever-greater integration of my being in the heart. This is fullness of life, at least in this life.

Saturday, October 25, 2014

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.)

The fire of the living God can enlighten even my lukewarm devotion, and transform me.

Friday, October 24, 2014

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 everyday. (From para. 3 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It seems to me that a spirit of fidelity to practice pervades Benedict's sense of order -- just as it pervades the tradition of the mantra as taught by John Main.

Thursday, October 23, 2014

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 experience so deeply in my heart the resonance that Benedict begins each hour with the exact same verse that Cassian recommends for continuous prayer. Maranatha, come Lord Jesus!

Wednesday, October 22, 2014

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.)

Benedict's instructions about ordering the psalms for the hours, like the disciplined repetition of the mantra, teach me that God is always with me -- that Jesus is praying in me, that I am called to join him in the river of constant praise to the Father.

Tuesday, October 21, 2014

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.)

Keeping time holy is, for me, one of the most wonderful of monastic disciplines. In my life, I have the stability of my twice-daily practice of meditation, a stability which spreads itself out into more continuous prayer -- of my breathing the mantra on a path of redemption, redeeming me, my conditions, and redeeming time.

Monday, October 20, 2014

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 Chap. 15 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

As Joan Chitister says, Benedict would have us always be an "alleluia people". But beyond liturgy, I'm learning how important it is for me to say Alleluia when it's hardest to do.

Sunday, October 19, 2014

Chapter 14: The celebration of Vigils on 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. (Ch. 14 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My grasp of the "communion of saints" has grown and deepened and become personal, with my experience of being one in silence.

Saturday, October 18, 2014

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.)

For me, forgiveness does not come through the ego or an act of my will.  Forgiveness comes through grace -- a sense of belonging to God and to all of creation. 

Friday, October 17, 2014

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.)

Starting out slowly, and building to a rhythm over the week, the psalms are like a river of praise. In a similar way, it seems to me, meditation requires patience and fidelity to merge with the divine energy flow of life.

Wednesday, October 15, 2014

Chapter 12: The celebration of solemn Lauds


Then come the hundred and seventeenth psalm and the sixty second followed by the Benedicite and Laudate psalms, a reading from the book of the Apocalypse recited by heart, the responsory, an Ambrosian hymn, a versicle, the Benedictus, litany and conclusion. (From Ch. 12 of Saint Benedict's Rule, trans. by Patrick Barry, OSB,1997.)

Perhaps all of these prayers, and not just the reading from Apocalypse, were once memorized -- held -- in the mind and heart. For me, lectio is a form, not of memorization, but of holding the Word in my heart. In perhaps a kindred way, the mantra is held in my heart, holds my heart in reality.

Tuesday, October 14, 2014

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.)

In my life, meditation generates a creative rhythm, but also a disposition, at least an increasing one, to be gentle with myself when I fall short of my discipline. I realize that God upholds me with a divine energy that constantly heals and renews me.

Monday, October 13, 2014

Chapter 10:  The night office in summertime


Apart from that the arrangements for winter are followed exactly so that never less than twelve psalms should be recited at Vigils, not counting the third and ninety fourth psalms. (From Ch. 10 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Very precise instructions here, that begin to establish a rhythm and thoroughness about reciting the Psalter. Benedict's insistence on building a daily and hourly pattern to prayer remind me of John Main's instructions about saying the mantra. "It is also helpful to meditate regularly in the same place and also at the same time every day because this helps a creative rhythm in our life to grow, with meditation as a kind of pulse-beat sounding the rhythm." (John Main, Word Into Silence)

Sunday, October 12, 2014

Chapter 9: The number of psalms at the night office


During the 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.)

Chapter 7, on humility, had so much to say about the use of speech and silence. Interestingly, the verse Benedict mentions here, invoking God to open my lips to declare his praise, resounds to my ears with the soundless drama of creation, or a new cosmic birth in the midst of a cold and silent winter night. Listen!, Benedict says to me: The mouth hums with the the song of the Spirit.

Saturday, October 11, 2014

Chapter 8: The Divine Office at Night


It seems reasonable that during wintertime, that is from the first of November until Easter all should arise at the eighth hour of the 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.)

Rising rested and with food well digested -- here Benedict shows me another tender, practical concern for the whole of my being, and for the necessity of integrity in body and soul as making me fit for the service of the Lord.

Friday, October 10, 2014

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.)

As the integration of my being grows in my heart, through meditation, it seems natural that this consciousness should also grow: My spirit expresses itself as more embodied, and my body expresses itself as more inspirited.

Thursday, October 9, 2014

Chapter 7: The value of humility (paragraph 18)


We should speak gently and seriously with words that are weighty and restrained. 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.)

On reflection, I'm awestruck by how much of Benedict's teaching on humility has to do with speech. Good speech emerges from holy silence like right action from contemplation.

Wednesday, October 8, 2014

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. (Para. 17 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I've known a laughter of joy that isn't empty, but is full of awe and delight, and sometimes its expression is as small as a glance or a smile. This kind of laughter alights gently, even in a flickering moment of relationship.

Tuesday, October 7, 2014

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 until we are addressed. (From para. 16 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

When I refrain from the urge to speak, I have time to detach from my words, and consider that however good or right they seem they may actually be charged by my ego's attempt to gain control. I can witness how my emotions fluctuate behind my thoughts. Silence is a discipline I learn in meditation, and that bears fruit in patience and self-control, and even in compassion. 

Monday, October 6, 2014

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. (Paragraph 8 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This passage speaks to me of the paradoxical dynamic of discipline and liberty. A living rule, one that I am living, gives me structure, returns me to God, and can allow me to participate in gifts of resilience, appropriateness, and creativity.

Sunday, October 5, 2014

Chapter 7: The value of humility (paragraph 14)


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

Confusion in emotional matters can lead me to make assumptions and even to get angry. My ego greatly dislikes feeling put down or rejected, and it can strike back in fear. But I'm learning that the very experience of humbling confusion can be a call, a clear call, to the cleansing work of meditation.

Saturday, October 4, 2014

Chapter 7: The value of humility (paragraph 13)  


The sixth step of humility for monks or nuns is to accept without complaint really wretched and inadequate conditions so that when faced with a task of any kind they would think of themselves as poor workers not worthy of consideration and repeat to God the verse of the psalm: I am of no account and lack understanding, no better than a beast in your sight. Yet I am always in your presence. (Para. 13 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think St. Benedict writes a long and harsh passage to describe what is actually a liberating situation: detachment and selfless service -- a poverty made grand by the presence of God.

Friday, October 3, 2014

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.)

There is the secret part of my being which is the mysterious union of my uniqueness with God. But I pray that I may present to the world a transparent face, a transparent heart, because I am strong in my secret.

Thursday, October 2, 2014

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 impositions which are unjust. (From para 10 of ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I have finally come to realize that patient and silent endurance in the face of harsh and unjust impositions is not necessarily humiliation. It's an opportunity for humility that allows me to go much deeper than reactivity, so I can face the issue in a new and more realized way. 

Wednesday, October 1, 2014

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.)

For me, the third step of humility is to accept reality -- reality as I experience it from rooting my mantra in my heart, and discovering my heart rooted in the ground of my being.

Tuesday, September 30, 2014

Chapter 7: The value of humility (paragraph 8)


Instead we should take as our model for imitation the Lord himself when he says: I have come not to indulge my own desires but to do the will of him who sent me. (From para. 8 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I don't understand humility to be pathetic self-abasement. Instead, I understand it as choosing martyrdom, in the true sense, as Jesus did. Perhaps it's too grand to say that I "choose martyrdom". But I do choose to discern the most redemptive path, which is always God's will.

Monday, September 29, 2014

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 ways and so be made worthless. (From para. 7 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This is a long and difficult sentence for me, because although I'm heartened by the clarity of purpose in "seeking God", the word at the end, "worthless" falls hard upon me. I want to understand that word, for myself, as that feeling I experience when I'm confronted with something bigger than I can handle, but then realize redemption is always a choice.

Sunday, September 28, 2014

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 own desires; and in the Lord's prayer itself we pray that his will may be brought to fulfilment in us. (From para. 6 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

What is "the will of God" but for me to choose the most redemptive way of living?

Saturday, September 27, 2014

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.)

"Scrutiny" can sound like a term that's harsh and judgmental -- but what could it mean but for God and his angels to watch over me, to know me thoroughly, inside and out, deeper than I know myself, and to know why I'm charged with the wonder of human life?

Friday, September 26, 2014

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. It should drive forgetfulness away... (From para. 4 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Like the mantra does. With the gradually expanding consciousness that Jesus is in the midst of all my circumstances. And discovering redemptiveness even in tragedy.

Thursday, September 25, 2014

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


He 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.)

Pride seems to me to be a stiff and egotistical thing, as opposed to the warm beating of a serving heart.

Wednesday, September 24, 2014

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.)

Linking silence with humility reminds me not to rely on ego-driven words to resist, control or even improve life according to my design. Instead, silence teaches me to sink into the humus of the divine ground and discover from there what is most redemptive in any situation.

Tuesday, September 23, 2014

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.)

The destructive behaviors that St. Benedict so astutely describes are passive-aggressive; for me, the way forward out of such a negative cycle is kindness of heart -- a fruit of (and preparation for) meditation.

Monday, September 22, 2014

Chapter 5: Monastic obedience (paragraphs 1-3)


It is, in fact, almost in one single moment that a command is uttered by the superior and the task carried to completion by the disciple, showing how much more quickly both acts are accomplished together because of their reverence for God. (From para. 2 of Ch. 5 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

There is something in this description of obedience that speaks to me about the quality of contemplative time, about attention to the Divine presence, about selfless service, and even of being ready to die.

Sunday, September 21, 2014

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.)

Monastic enclosure and stability, fitted to my life as a contemplative householder, take on a quality that I identify as discipline.  I ask myself: What does the discipline of Christian meditation teach me? About the priority of prayer before the demands of my ego? About knowing what my practice is, even if I miss it. About learning to pray continuously? About the necessity of growing through relationship? About resolving upsets in a spirit mutual respect? About service?

Saturday, September 20, 2014

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 always before my eyes is countercultural advice, to say the least. But it gets easier as I get older, both through scrapes with mortality and the realization that all I can really do with life is to love it on its own terms. But most significantly, letting go of my ego in meditation gives me a glimmering of experience of the quality of being that comprehensively bright and expansive and ever-present.

Friday, September 19, 2014

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


Don't let your actions be governed by anger nor nurse your anger against a future opportunity of indulging it. (From para. 3 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Resentment can grow like a tightening band around my heart. To forgive another or myself allows my heart to beat strong and free, and in this pulse of Christ I become kind.

Thursday, September 18, 2014

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. 1of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict's first rules in Christian and monastic life are down-to-earth, relational, and respectful. But the aim of which he speaks is for me, clearly, the practice of the mantra, the selfless focussing of attention that leads to purity of heart.

Wednesday, September 17, 2014

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


In a monastery no one should follow the prompting of what are merely personal desires nor should any monk or nun take it on themselves to oppose the abbot or abbess defiantly, especially in a public forum outside the monastery. (From para. 2 of Ch. 3 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I've leaned that a fruit of meditation can involve putting aside "what are merely personal desires",  so that I become more attuned to the promptings of the Spirit that move among us all.

Tuesday, September 16, 2014

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


To get the balance right it should be remembered that, whereas it is right for subordinates to obey their superior, it is just as important for the superior to be far-sighted and fair in administration. (From para. 1 of Ch. 3 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Community (or family) life, as opposed to autonomous individualism, calls for a balance in me of selflessness and discernment. These are hard-won conditions and require much grace, and yet I know them as conditions that call forth my true nature. 

Monday, September 15, 2014

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.)

What is "transient" is often so because of the corrupted quality of attention I give it. If my ego is trying to control circumstances, then those circumstances may lose their salvific value. But anything I treat with selfless attention and service towards others is blessed with eternal love.

Sunday, September 14, 2014

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


It is the task of the 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.)

I think this says something about creating community.  Sympathetic understanding could easily be superficial unless it's grounded in true self-knowledge.  True self-knowledge is an attractive power -- a unifying power of the Spirit -- that calls out to others who also desire union with their Source.

Saturday, September 13, 2014

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


Thus in adapting to changing circumstances they should us now the encouragement of a loving parent and now the threats of a harsh disciplinarian. (From para. 5 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I don't know of many circumstances in my life where harsh threats are appropriate. But I resonate deeply with Benedict's advice that communication with another must not be simply on my terms. Rather, I see the need to communicate as an opportunity to bring out, sometimes with kind endurance, the best in both of us. Meditation teaches me the gifts that are called for: patience, listening, discernment.

Friday, September 12, 2014

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


They should not select for special treatment any individual in the monastery. They should not love one more than another unless it is for good observance of the Rule and obedience. (From para. 4 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Saint Benedict describes for me a radical society based on not on status, but on mutual poverty of spirit. Observance of the Rule is a way of observing that I come into the world, and leave the world, with nothing except the grace of God. In between, obedience helps me to listen to the truth of God's unifying reality.

Thursday, September 11, 2014

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


To disciples who can understand they may teach the way of the Lord with words; but to the less receptive and uneducated they should teach what the Lord commands us by example. (From para. 3 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, the practice of meditation functions as "teaching by example" -- praying with Jesus as he prays to the Father -- and so, example can touch experience.

Wednesday, September 10, 2014

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


However, it is also true that, if the flock has been unruly and disobedient and the superiors have done everything possible as shepherd to cure their vicious ways, then they will be absolved in the judgement of God and may say with the psalmist: I have not hidden my teaching in your heart; I have proclaimed your truth and the salvation you offer, but they despised and rejected me. (From para. 2 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)



As Mother Theresa would say: Be kind anyway.

Tuesday, September 9, 2014

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


Far from it, 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.)

May I think less of myself, and be more mindful of my influence on the well-being of others. May my own mind be transformed into the mind of Christ by the leaven of meditation.

Monday, September 8, 2014

Chapter 1: Four approaches to monastic life


Let us leave them to themselves and turn to the strongest kind, the cenobites, so that with the Lord's help we may consider the regulation of their way of life. (From para. 5 of Ch. 1 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The mystery of the WCCM Oblates, the mystery of our "new form" of community which involves not only a monastery without walls but also, for many of us, physical separation from other Oblates -- where does this mystery get its power?  I believe, from the creative silence of meditation, from the power of our mutual fidelity to this discipline and to the Benedictine widsom tradition. The Spirit leads us to "new forms" --  to "regulation", as St. Benedict says. I live into a more and more ordered life through our community, finding order in the mystery, through the gift of the Spirit.

Sunday, September 7, 2014

Prologue to the Rule (paragraph 8)


If, however, you find in it anything which seems rather strict, but which is demanded reasonably for the correction of vice or the preservation of love, do not let that frighten you into fleeing from the way of salvation; it is a way which is bound to seem narrow to start with. (From para. 8 of Prologue to the Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, this teaching can apply precisely to the discipline of meditation: Fidelity to the mantra corrects the mind that wanders, the heart that sulks. "It is a way which is bound to seem narrow to start with", as my consciousness finds it way to the Lord.

Saturday, September 6, 2014

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 Prologue to the Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, this passage is not about rules and restrictions. It's about a relationship with God which leads me (eventually) to self-control and to continuous prayer.

Friday, September 5, 2014

Prologue to the Rule (paragraph 6)


For that very reason also, so that we may mend our evil ways, the days of our mortal lives are allowed us as a sort of truce for improvement. (From para. 6 of Prologue to the Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

A truce in hostilities is what comes to my mind. Trust in God rather than ego-fear. Peace of mind and heart to cease struggling with life, and to accept its conditions. A truce for the heart to expand. That is what meditation is.

Thursday, September 4, 2014

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 Prologue to the Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, the high standards are being kind and unafraid, in imitation of -- in the presence of --  Jesus. I believe this creates the kingdom of God on earth.

Wednesday, September 3, 2014

Prologue to the Rule (paragraph 4)

We can see with what loving concern the Lord points out to us the path of life. (From Prologue to the Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The path to life that the Lord points out to me is to be "here I am" right now, in communion with him. I await the grace of his guidance only to take the next step, to do the next thing, to be, in faith.

Tuesday, September 2, 2014

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 Prologue to The Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

May I wake up now, and open my eyes to the light of a unifying consciousness, a realized heart.

Monday, September 1, 2014

Prologue to The Rule (paragraphs 1-2)


It is not easy to accept and persevere in obedience, but it is the way to return to Christ, when you have strayed through the laxity and carelessness of disobedience. (From para. 1 of Prologue to The Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

What has meditation taught me? To move naturally like the breath, not harshly, like the ego. To listen, with the ear of the heart, to life itself. And to return, always to return, with fidelity. Christ welcomes me, and resolves the paradox implied in "returning" to fidelity.

Tuesday, August 26, 2014

Chapter 73: This Rule is only a beginning


Whoever you may be, then, in your eagerness to reach your Father's home in heaven, be faithful with Christ's help to this small Rule which is only a beginning. (From para. 1 of Ch. 73 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This small Rule helps me to see what obscures the presence of God for me. And, this small Rule has helped me to address those blocks and say, "What matters is not what's between me and that problem anymore. What matters is what's between me and God."

Monday, August 25, 2014

Chapter 72: The good spirit which should inspire monastic life


By following this path they try to be first to show respect to one another with the greatest patience in tolerating weaknesses of body or character. (From Ch. 72 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Why can it be so hard to tolerate weakness of body or character -- those of others or mine, as well? Impatience is the ego jumping in, I suppose, trying to build itself up by putting others down, or trying to gain attention for its own pitiful state. And so it seems to me that impatience is the opposite of love. Love expands the space between my impatient reaction and my heart, making room for the patient gaze of love.

Sunday, August 24, 2014

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 para. 2 of Ch. 70 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I've pondered on this directive quite a bit from a justice point of view. Who's guilty, and of what? Was the junior really at fault for something or unjustly corrected? Isn't the senior's anger a fault, and isn't controlling his anger enough? Why does the junior, guilty or not, have to prostrate himself for his perceived fault to the senior? But I realize St. Benedict isn't talking about justice. He's talking about love in the form of mutual obedience, and that happens in the moment of the blessing. The blessing takes the scenario beyond a matter of justice and moves it into the realm of reconciliation.

Saturday, August 23, 2014

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.)

My behavior is presumptuous when my ego moves in ahead of my heart; when judging takes the place of love. 

Friday, August 22, 2014

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.)

Protect another from what? I believe in standing up for those I love, for those in need. But perhaps I need to spare them my overprotection, when it would hinder their own growth in self-sufficiency, and their own growth in the Spirit.

Thursday, August 21, 2014

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.)

Simply stated, I must live each moment with this much trust in God.

Wednesday, August 20, 2014

Chapter 67: Those who are 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 memento of all who may be absent. (From Ch. 67 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

How much -- really mindless -- coming and going do I do, day in and day out? May my awareness expand to include all the little journeys I make, on behalf of myself or others, in and out the door, up and down the steps, in and out of the car. May all these little journeys become part of the flow of continuous prayer that keeps me living in a mutual gaze with God.

Tuesday, August 19, 2014

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.)

That wise, mature and stable senior at the door of my heart is the mantra. I wander far more than is good for me, especially when circumstances are disorienting and my practice flounders. But that good old monk is always at the door, reminding me how to live.