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.)

Where are the gaps?  At what points in my day is there a lack of connectivity between who I truly am and what I do?  What are the thoughtless compromises in which ego takes place over Love, distraction takes place over attention, self takes place over others? May I learn to recognize these thoughtless compromises, and find in that awareness a way back to Love.

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

If there are any who are so feckless and lazy that they have become unwilling or unable any longer to study or read seriously then they must be given suitable work which is within their powers so that they may not sink into idleness. (From para. 6 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

At the beginning of this chapter, St Benedict said, "Idleness is the enemy of the soul."  That means to me that idleness is a disconnect between body and spirit, and that simple, mindful, prayerful work can mend the gap. 

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 have to acknowledge that, with all of my personal independence at this stage of my life, I am often very distracted, and with no one else to blame for my "semi-conscientious" ways. I say that as if I think that after all these years of meditation I would be a bit more focussed! Maybe I am, or maybe I'm better at recognizing my distraction. Maybe I 'm better at accepting distraction as part of the human condition. Maybe I'm kinder with myself about it.

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 time in lectio divina. (From para. 1 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, to be idle is a recognizable but unsatisfying state, characterized by distractibility and fantasy, and it is not true rest. I find that the difficult but true remedy for idleness is a discipline of giving one-pointed attention, and the openness of spirit that comes from that, through hands-on work, through an inner listening to the Word. I know I am not idle if my soul is resting in God.

Chapter 47: Signalling the times for the work of God

The superior is personally responsible for making sure that the time for the work of God, both at night 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 -- and it's also unfamiliar even in the form of simple, undistracted attention. But, the Spirit moves to help me purify my attention, and so to 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: am I aware that every task, every moment, every relationship is an opportunity to work with love and gratitude?  Does my work mediate Christ's love, 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 being totally present -- 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 to repent of my mistakes, or to forgive another, by discerning "that I/they have done enough in reparation". How will I know what enough is -- it must be something less than perfection, but that involves my whole being. And, how will I know what reparation is -- it is certainly repairing damage I have done to relationships. But, even more, I think it is letting go of past mistakes and allowing God to create me anew.

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. Any, therefore, who through carelessness or some other personal fault do not arrive in the refectory in time for grace should simply be corrected until after the second occurrence of this failure. (From para. 4 of Ch. 43 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Food, thanksgiving, community. Benedict reinforces the shared humanity and community of mealtimes, and, for me, this experience itself is a grace. However, in my life and, so it seems, in the culture, this communal experience has become rare. So I must remember in the moment of grace before meals how I am connected to all creation.

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.)

Interruptions are almost always a blow to my ego. If not outwardly, at least inwardly I'm likely to get cranky when they occur and break my focus. But my own unfocussed procrastination makes me cranky, too. It's an odd relationship that I have with time and attention, that Benedict is helping me to correct: Be in the present, turn to God, flow.

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.)

With exterior silence, I can still drum up a great deal of fantasy, confusion, suffering. Sometimes my urge to rest in disconsolation is strong. What I know from my own experience is that true silence is an interior knowing that I am always at rest in God. I must remember to turn more and more toward that stillness.

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.)

One of the fruits of meditation is, for me, the growing discernment about what is "the saving work of grace" that will order each of my moments. Such grace seems to be "other-centered". Trusting in this experience, I learn to let go of the self-talk that is only points me back towards myself and my own ego.

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.)

St. Benedict's vision of how the gifts of the Spirit can penetrate my life at seemingly simple and mundane levels (e.g., how much I drink), energizes me with the realization that God's gifts surround me --and include the gift for me to receive God's gifts.

Chapter 39: The amount of food to be made available

We must always be careful, however, to avoid excessive eating which might also cause indigestion. Nothing is so opposed to Christian values as overeating, as we can see from the words of our Lord: take care that 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.)

I'm always startled by the strength of these words: Nothing is so opposed to Christian values as overeating. I can think of a lot of worse behaviors than overeating, and yet Benedict challenges me to grasp his point. Perhaps he's telling me that any kind of addiction weighs down my consciousness and limits my freedom of spirit. Perhaps he's telling me that the physical heart and the spiritual heart are mysteriously bonded, and that I should extend the utmost care to them both.

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.)

This instruction on total attention that takes in both the reader and the community seems almost contradictory, and yet I think it can all somehow work together through love. It reminds me of Jesus' teaching that the kingdom of God is both within and among us.

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. Their frailty should always be given consideration so that they should not be strictly bound to the provisions of the Rule in matters of diet. (From Ch. 37 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Jean Vanier, the founder of L'Arche, built his communities for mentally handicapped persons around the Gospel message of putting the weakest members at the center of society. I find this beautifully lived out as I have the privilege of being an "assistant" to the "core members" of a L'Arche community. Over time, in practicing the mantra I've become ever 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.)

This morning my mind searches for a larger meaning for the term "sick", to encompass personal weakness of all sorts. I think that one of the fruits of meditation is to learn to lovingly recognize weakness, in myself and in others. Also, I understand that, in the Spirit, weakness can become solid ground for selflessness -- for Christ's healing power of relationship -- to take root and grow.

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.)

This paragraph reminds me of Benedict's teaching, elsewhere in the Rule, for the brothers to be the first to show respect for each other. Here, his instructions are simply to serve the server. Living in this way seems to me to be a down-to-earth realization of other-centeredness.

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.)

With external silence, I can still drum up a great deal of fantasy, distraction, suffering. Sometimes my urge to languish in disconsolation is strong. But, what I also know from my own experience is that true silence is an interior knowing that I am always at rest in God. I must keep remembering to turn toward that stillness.

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.)

St. Benedict links service among household members with charity. Often service is taken for granted -- I've felt that way about my own service and can be negligent in honoring others' service. But to link service with charity means that my actions can be loving and therefore invaluable, despite whether or not they get "noticed".

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.)

I think what St Benedict describes here is a just society, the Gospel vision of "fairness" which actually puts the weakest members of society at the center. This vision is so radical, and so rare, though I've seen it lived out in l'Arche communities for the intellectually handicapped. What I find amazing is that this compassion for the weakness of others leads to recognition of my own weaknesses, as well as strengths in myself and others where I didn't expect to find them. So, it seems to me that living in this Gospel vision creates relationships that are radically fair and transformative.

Chapter 33: Personal possessions in the monastery

Following the practice of the early church described in Acts, everything in the monastery should be held in common and no one should think of claiming personal ownership of anything. (From Ch. 33 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This is a very difficult teaching for me to hear. Coming after chapters about the care of common items, and, in this chapter, mentioning things as dear to me as books and writing materials, I'm at a loss to know how to begin to practice such radical dispossesion. Except I know that in meditation I own nothing, and that the meditation isn't even "mine". I'm simply opening myself to the grace of entering into the prayer of Jesus. So, entering into grace may be the way I need to see my life today.

Chapter 32: The tools and property of the monastery

The superior should keep a list with the details of what has been issued to them so that, when one member of the community succeeds another in any responsibility, there may be no doubt about what items have been entrusted to each individual and what they have returned at the end. (From para. 1 of Ch. 32 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict's instructions on how to treat monastery property blend interdependence and administration. But over all, as he reminds me in Chapter 31, there's a mystical vision: "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." It seems to me that it's the mystical vision that should inform all my efforts at sharing with others, and keeping track of things.

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

There will, of course, be appropriate times for the cellarer to hand out what is needed and for requests for goods or services to be made; these times should be observed by all so that failure to respect them may not cause any disturbance or unhappiness in the house of God. (From para. 3 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, discerning the right time and place, the best way to relate, all flow from the loving kindness that is both the best preparation for, and fruit of meditation. I sense that this discernment is a gift of the Spirit, and not the result of self-consciousness, or self-analysis. I grow to see that every little thing can be done, every moment can be lived, some way can be found, to relate with loving kindness.

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.)

St. Benedict's word this morning resounds in me with the power of command: Not to approach anyone from my ego, with a desire to control, but to approach everyone from my heart, with a desire to love.

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.)

St. Benedict's requirement that I make reparations for my false starts, my failings, my comings and goings, reminds me that my behavior has repercussions on others. This interconnectedness can make me feel overwhelmed at times. But it also urges me to rest in God.

Chapter 28: The treatment of those who relapse

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

I think it takes discernment, not borne of attention to my ego, but to divine presence, to know when to accept difficult relationships, and when to let them go. My ego can stir up very mixed motives, and make situations worse. But God calls me to hold true to the way of growth that springs from my rootedness and trust in him.

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

After having made my way through the difficult chapters on excommunication,  it's a blessing to read the outpouring of compassionate inclusion that Benedict bestows upon the "one in danger of being overwhelmed by excessive sorrow".  I hear him saying that the wisdom that cures is not driven by anyone's ego, but by "the reaffirmation of love which everyone in the community must achieve through their prayer".

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.)

Interior growth happens between an individual and God, and I must respect that precious space in myself and others.

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 maybe saved on the day of the Lord. (From Ch. 25 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict's words sound harsh to me, and yet they offer the solace of privacy, work and prayer that I can see as important to strengthening interiority. His words also remind me to be patient and to respect vigilantly the difficulties that can be associated with growth -- mine and another's.

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.)

How often as my ego asserted its "right" to overreact?  As a balm, I aspire for self-control, appropriateness, and love.