This blog is only a beginning

Thank you and goodbye!

I have written this blog for many years in with the hope that it would be a lively collaborative project, but that has not materialized. Thank you to those of you who did share your reflections. It is fundamental for Oblates of WCCM to read a portion of the Rule daily. I invite you to develop your own practice of reading, reflecting, then writing a sentence or two, in your own spiritual journal, about how the Rule is speaking to you in your life as a meditator right now.

Chapter 73: This Rule is only a beginning

The purpose for which we have written this rule is to make it clear that by observing it in our monasteries we can at least achieve the first steps in virtue and good monastic practice. (From para. 1 of Ch. 73 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

These are welcome words to me today, as consoling as John Main's assurance that, "in meditation, we are all beginners". St Benedict accepts me as I am, offers me both compassion and challenge, and continually reorients me to the other and the Other.

Chapter 72: The good spirit which should inspire monastic life

It is easy to recognize the bitter spirit of wickedness which creates a barrier to God's grace and opens the way to the evil of hell. But equally there is a good spirit which frees us from evil ways and brings us closer to God and eternal life. (From Ch. 72 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

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

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 thy 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.)


Mutual obedience will "heal the upset". As in many human encounters, it's not clear to me that one person is completely right, and the other completely wrong, but the community order holds true. Everyone must be obedient to making the necessary gesture of forgiveness. Perhaps I am to learn that a spirit of mutual obedience ensures a spirit of mutual forgiveness.

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.)

Presumptuous behavior, it seems to me, is the opposite of seeing reality, the opposite of right relationship. Presumption comes from the ego and drives me to make judgments and assume power over others. Seeing reality is a gift of the Spirit, putting me into right relationship with the other, without any objective other than to be.

Chapter 69: No one should act as advocate for another

Such a thing must not happen in the monastery because it would provide a very serious occasion of scandal. (From Ch. 69 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

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

Chapter 68: The response to orders that seem impossible

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

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