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 and 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.)

Sorrow and penance, St. Benedict tells me, are appropriate consequences if I harm community. Solitude may be necessary for me to refocus on the preciousness and necessity of relationship. A vision of oneness in Christ is what allows me genuine re-communication.

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

My response to a someone's behavior, which calls for corrective action, should be based on appropriateness, and being open to the dignity of the other person.  There's no room here for personal resentment, or overreaction, or a desire to control.

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

The Rule comes up against self-important individualism, chronic complaining and disdain. The Spirit which creates community is selflessly attentive, trusting in God, and kind.

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

For me, such kind, quiet words are a blessing and grace in my home -- the intimate breath of Spirit.

Chapter 21: The deans of the monastery

If any of the deans are affected by some breath of pride which lays them open to adverse criticism, they should be corrected once or twice or even three times. (From para. 2 of Ch. 21 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The term "breath of pride" is what catches my attention.  Breath -- normally so benign, so necessary -- in this image reminds me that egoism can slip into absolutely anything. There are responsibilities I'm privileged to carry out in my family and community.  But I must watch for the insistent false self who wishes to claim glory. Meditation helps my motives to become more pure.

Chapter 20: The ideal of true reverence in prayer

When we come, then, with our requests in prayer before the Lord, who is God of all creation, is it not all the more important that we should approach him in a spirit of real humility and a devotion that is open to him alone and free from distracting thoughts? We really must 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. 3 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Humility, freedom from distracting thoughts, heartfelt repentance, openness of heart -- all seem to me to be in tune with the grand poverty of the mantra.  God "hears" my prayer not because of what I have to say, but because of how I dispose myself to his presence.

Chapter 19: Our approach to prayer

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.)

Although I say the mantra to let go of thoughts, even thoughts about God, I'm sure that St. Benedict's deeper meaning is to align my total being with the presence of God. The mantra acts like a harmonic that beckons my scattered mind into my heart and into silence, where Spirit dwells.  This is where I can come into harmony with myself, with God, with all of creation.

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.)

In today's gospel, "Jesus said to his disciples: 'I have come to set the earth on fire, and how I wish it were already blazing!'" (Lk 12:49).  Somewhere between the lukewarm and the blazing I settle down each day in my spiritual practice of meditation, confident that I'm welcome in all my insufficiencies, confident that God's grace is sufficient.

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

Benedict describes how to say Terce, Sext and None in a way that communicates to me the seriousness and the rhythm of the Offices, like the seriousness and rhythm of meditation. 

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 feel it's no coincidence that Benedict begins each Hour with the same verse that Cassian recommends as a formula for continuous prayer.  In the same spirit, the mantra opens me to the paradox of beginning again and to ongoing transformation.

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.)

I'm reminded of this short reading from Wisdom (7:27,8:1): Although she is alone, Wisdom can accomplish everything. She deploys her strength from one end of the earth to the other, ordering all things for good.  The discipline of meditation leads me towards the intuition of such an order, God willing all things for good.

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.)

I love to know the small, daily details of someone's life -- what time do they get up? what is their morning routine? their spiritual practice? what is their physical and mental attitude while doing routine chores? where do they place their attention? I think this interest arises from my own deep longing for direction in the practice of making time holy. Meditation has taught me the most important method of discipline, and also of receptivity to grace permeating every aspect of now.

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 Pentecost until the beginning of Lent it is said only with the last six psalms in the night office. On every Sunday outside Lent, however, the Alleluia is included in Lauds, Prime, Terce, Sext and None.... (From Ch. 15 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict expands the expression of joyful praise to the greater part of the liturgical year. Seeking God in this way enlivens my experience of being, and sharpens my awareness of being part of his creation.

Chapter 14: The celebration of Vigils on the 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. (From Ch. 18 of Saint  Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The phrase "communion of saints" has come to take on much more meaning in my life through the practice of meditation. Selfless attention points me away from myself, toward communion and community -- and toward belonging.

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.)

"Thorns of conflict" creates a visceral experience for me, combining the crown and thorns and the pain of conflict. Jesus teaches the way of peace, which begins in forgiveness.

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.)

I love how Saint Benedict shows me how to balance attention to spiritual discipline with patience for my brothers and sisters, and for myself.

Chapter 12: The celebration of solemn Lauds

For Lauds on Sunday the sixty sixth psalm should be said first of all straight through without an antiphon. (From Ch. 12 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

O God, be gracious and bless us/and let your face shed its light upon us (Ps. 66:1-2).  May I live in consciousness of God's grace, blessing and light with each face I see.

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.)

If I falter in my spiritual discipline, meditation teaches me not to beat myself up or carry a load of guilt, but just to begin again.

Chapter 10: The night office in summertime

From Easter until the first day of November the same number of psalms should be said as we have established for winter, but because the nights are shorter, instead of reading three lessons from the book on the lectern only one should be recited by heart from the Old Testament with a brief responsory to follow. (From Ch.10 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Do I take seriously the challenge and opportunity to learn "by heart" some of the divinely inspired words that speak to my heart?  

Chapter 9: The number of psalms at the night office

During this 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.)

The images of night and winter are metaphors, for me, of the experience of silence and stillness in meditation.  In faith, God "opens my lips" to a silent, interior saying of the mantra, and in this way, the praise of selfless attention is born.

Chapter 8: The Divine Office at 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.)

Time for rest and digestion, unfolding in an moderate and unhurried way, are physical practices like silence and stillness.  Such practices ground me in my body, in my heart. 

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.)

What do others see when the watch me?  Do I rush about self-importantly multitasking, pre-occupied and frustrated? Or do I touch or gaze as if I see reality, and move in the presence of God? 

Chapter 7: The value of humility (paragraph 18)

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.)

This is something I can experiment with: What's the quality of relationship I experience, when I insist on my opinions to another?  What's the quality of relationship when my speech is brief and reasonable, and I'm attentive?

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. (From para. 17 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Empty laughter must be laughter that is devoid of the spirit of love or joy or hilaritas (cheerfulness, merriment, good humor).  Wise laughter must come from a realized heart.

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

Before I speak, I can check my intentions: is there reaction, resentment, or perhaps an attempt to control another, in my words? That pause can become a holy pause in which I make sure my words come from a compassionate heart.

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

Here I read that respect for tradition is balanced by the innovative nature of the Spirit that is grounded in God.

Chapter 7: The value of humility (paragraph 14)

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

I can feel a blow to my ego, especially as I become more aware of my thoughts and how they reflect my self-centered view of the world.  Little by little,  my awareness of these "blows" is waking me up to reality, to creation as ordered by God.

Chapter 7: The value of humility (paragraph 13)

Yet I am always in your presence. (From para. 13 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I can evaluate my conditions from an ego-centered point of view, or as one who dwells in God's loving attention to all of creation.

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.)

Saint Benedict encourages me towards transparency, a poverty of spirit.  He asks me to recognize what clouds my relationship to myself, to God, to others, to acknowledge these faults to others as appropriate, and to accept forgiveness.  This is a practical lesson I learn from letting go of distractions in meditation.

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

I think there's a lesson for me in family and community living in Benedict's words.  Perhaps I should understand "readily accepting in patient and silent endurance" as "being patient enough to return to my silent source".  If I respond to the hard demands of relationships this way,  I may be able to respond positively, in the spirit of peace.

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.)

Such total obedience can be hard for me to understand, or apply, as I don't live directly under a "superior".  But I can understand living in loving responsiveness to the Spirit of God that animates all creatures, all creation.