Wednesday, December 23, 2015

Sunday, December 20, 2015

Monday, December 14, 2015

Saturday, December 5, 2015

Thursday, December 3, 2015

Wednesday, December 2, 2015

Tuesday, December 1, 2015



Chapter 50: Those whose work takes them away from the monastery

Monday, November 30, 2015

Tuesday, November 24, 2015

Monday, November 23, 2015

Saturday, November 21, 2015

Chapter 43: Late-comers for the work of God or in the refectory

Thursday, November 19, 2015

Wednesday, November 18, 2015

Tuesday, November 17, 2015

Monday, November 16, 2015

Saturday, November 14, 2015

Friday, November 13, 2015

Thursday, November 12, 2015

Wednesday, November 11, 2015

Tuesday, November 10, 2015

Sunday, November 8, 2015

Saturday, November 7, 2015

Thursday, November 5, 2015

Tuesday, November 3, 2015

Monday, November 2, 2015

Sunday, November 1, 2015

Saturday, October 31, 2015

Friday, October 30, 2015

Thursday, October 29, 2015

Wednesday, October 28, 2015

Tuesday, October 27, 2015

Sunday, October 25, 2015

Tuesday, September 1, 2015

Dear Oblate friends,

I am taking a sabbatical from daily writing of this blog, until January 1st, 2016.

I thank you for all of your involvement and support in this effort, and in our beautiful community.

If any WCCM Oblates wish to continue to post their own reflections on the daily reading to continue their practice, please email the reflections to me and I will post them on the appropriate day. Please include the date the reflection is for, as well as the chapter title from RB.

My email is maryrobison@mac.com.

Much love,
Mary


Sunday, August 30, 2015

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 guides me to trust in the help of Christ.

Saturday, August 29, 2015

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 the 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 loving attention to the Other.

Friday, August 28, 2015

Chapter 71: Mutual obedience in the monastery


Obedience is of such value that it should be shown not only to the superior but all members of the community should be obedient to each other in the sure knowledge that this way of obedience is the one that will take them straight to God. (From para. 1 of Ch. 71 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It seems to me that mutual obedience is based on authentic self-knowledge, and thus, respect for "that of God" in everyone. This is a perception much deeper than the "good guy/bad guy" mentality that I see prevalent in our culture. True, deep perception of my own human nature  -- a fruit of meditation -- leads me towards compassion for others, and unity in the Spirit.

Thursday, August 27, 2015

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 true authority. The first, motivated by the ego, drives me to assume power over others. The second, motivated by the Spirit, allows me to act lovingly in the best interest of others.

Tuesday, August 25, 2015

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 and among us.

Monday, August 24, 2015

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 notions of my perceived limitations. In this way, what I might dismiss as mere weakness, becomes, through deep listening, my "growing edge".

Sunday, August 23, 2015

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

Sometimes my journeys are the undesirable ones of wandering from life-giving routine, from loving spiritual discipline.  But the "momento" of my true identity in Christ always waits on the altar of my heart.

Saturday, August 22, 2015

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.)

For me, an inner emotional stability is a fruit of meditation -- or, at least, I'm coming closer in my experience of it.  How do I react to difficult people or situations? -- what time do I waste in embellishing personal dramas? -- or, do I place my impulse to repeat an unhealthy pattern at the feet of Christ?

Friday, August 21, 2015

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


We have no doubt, therefore, that it is best in the interests of preserving peace and charity that the authority for the whole administration of the monastery should rest with the abbot or abbess. (From para. 2 of ;Ch. 65 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict urges me to understand that peace and charity reign when Christ is the head of my household.

Thursday, August 20, 2015

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


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 reasons 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.)

St. Benedict teaches me that self-importance is a tyrant that ruins both inner and outer harmony. Self-importance, it seems to me, is the opposite of true self-knowledge, of knowing myself in relation to my divine source.

Wednesday, August 19, 2015

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


They should not be trouble-makers nor given to excessive anxiety nor should they be too demanding and obstinate, nor yet interfering and inclined to suspicion so as never to be at rest. (From para. 4 of Ch. 64 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My job is not to be busy about controlling people or events, but to rest in the Lord. Here I discover the resourcefulness that springs from being grounded in my source.

Tuesday, August 18, 2015

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.)

St. Benedict teaches me: Order in community creates conditions for growth and expansion -- the expansion of the Spirit that liberates.

Monday, August 17, 2015

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. 3 of Ch. 63 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It seems to me wonderfully true, that life-giving order emerges out of everyone being the first  -- the first to show kindness to the other.

Sunday, August 16, 2015

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

St. Benedict defines my moment of conversion -- my movement away from self-centeredness and towards Christian community -- as my moment of becoming a new creation in Christ.

Saturday, August 15, 2015

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.)

To my ears, St. Benedict is not discouraging a spirit of initiative or service.  He is, more directly, reminding me of the dangers of spiritual pride, and that the ego can insinuate itself into absolutely anything.

Friday, August 14, 2015

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 in 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 para. 2 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In my experience, community means understanding that God has brought me together with others. Although these relationships may, at times, be frustrating or baffling to me, God is among us, in the relationships. In the same way, God is in my relationships with those who offer life-enhancing example.

Thursday, August 13, 2015

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


It may happen, of course, that one of them may find something to point out in criticism about the customs of the monastery, using sound arguments in a spirit of charitable deference. In that case the superior should consider the whole questions with care and prudence in case it was for this very purpose that the pilgrim was sent by the Lord. (From para. 1 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My young adult child, venturing back home for a visit, seems a bit like a wary pilgrim coming from far away. St. Benedict reminds me to stay open, not to my expectations, but to the presence of the Spirit, even in strained reunions.

Wednesday, August 12, 2015

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. If, however, he shows real perseverance in his request, he must understand that, if accepted, he will be bound to observe the full discipline of the Rule and may expect no relaxations. (From para. 1 of Ch. 60 Of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My ego wants to set me above and apart; the Spirit wants to set me down to serve.

Tuesday, August 11, 2015

Chapter 59: Children offered by nobles of by the poor


Everything concerned with this property should be negotiated in such a way that not the slightest hint of personal expectations can be entertained by the child in a way which could lead through deception to ruin. (From para. 2 of Ch. 59 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict, and John Main, both urge me to relate freely to the material world, out of purity of heart.

Monday, August 10, 2015

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.)

St. Benedict teaches me that the monk is one who seeks God. Through meditation I've come to appreciate what he also teaches in the Rule, that that seeking is not simply solitary but is done in community. The solemn promises Benedict names apply to both my journey inward, and to my journey outward.

Sunday, August 9, 2015

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.)

My daily spiritual practice, especially meditation, is the essential aspect of my day. And yet, it seems that perhaps I'm not supposed to get too attached to my practice. God challenges me with chaos, and asks if I can seek God in those conditions, too.

Saturday, August 8, 2015

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.)

My understanding of "creative gifts" is expanding. On one hand, it includes a growing quality of selfless attention when I practice my own art, and perhaps share my art with others. On the other hand, creativity begins to characterize the experience of my interaction with all creatures, with all of creation.

Friday, August 7, 2015

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.)

Who am I? The superior? The guest? The pilgrim? The Christian vision of unity recognizes Christ in all our aspects.

Thursday, August 6, 2015

Chapter 55: Clothing and footwear for the community (paragraphs 3-4)

There is one saying, however, from the Acts of the Apostles which the superior must always bear in mind, namely that proper provision was made according to the needs of each. (From para. 4 of Ch. 55 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

All of the accumulations of stuff in my household can seem just like hoarding. What if I more carefully discerned what each of us really needs -- a word, a look, a gesture, a prayer?

Wednesday, August 5, 2015

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


However the superior should see to it that the garments are not short and ill-fitting but appropriate to the size and build of those who wear them. (From para. 1 of Ch. 55 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

With all of Benedict's concern for economy and practicality, I'm touched by his attention to appropriate fit. This speaks to me of the dignity of the body, and offers a gentle challenge to bear with honor the indwelling spirit.

Tuesday, August 4, 2015

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 of the community. (From Ch. 54 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me to freely give, and to freely receive, I must do so in a way which expands the spirit of selfless love.

Monday, August 3, 2015

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.)

My household isn't large enough to contain two kitchens.  And yet, I respond to the parallel arrangement that Benedict describes, of hospitality and stability standing side by side.

Sunday, August 2, 2015

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


The greatest care should be taken to give a warm reception to the poor and to pilgrims, because it is in them above all others that Christ is welcomed. (From para. 4 of Ch. 53 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My experience of being an assistant to mentally handicapped adults in a L'Arche household made very real for me a radical gospel message: Put the poor (the weak, the disenfranchised, the vulnerable) at the center of community.

Saturday, August 1, 2015

Chapter 52: The oratory of the monastery


The oratory must be simply 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.)

Jesus teaches me to pray contemplatively in my heart: "But when you pray, go into your room and shut the door and pray to your Father who is in secret" (Matt 6:6).  My inner room is my heart, my oratory, where Jesus dwells. In practicing selfless attention to Him, there is no room for egotism or psychological baggage of any kind.

Friday, July 31, 2015

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.)

Too rushed, too tired -- I can be very quick to rationalize reasons why I can "skip out" on my spiritual attentiveness. St. Benedict is reminding me to always return to my source.

Thursday, July 30, 2015

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 for 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.)


Benedict has a specific instruction here about fidelity to the Divine Office, but I'm struck by the way the final phrase repeats the word "work",  to say to me, in essence, "to perform the work at the place of work".  In this way, I may see all work as the work of God,  and all places as that oratory which is the secret room in my heart.

Wednesday, July 29, 2015

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 life is there a lack of connectivity between who I am and what I do?  What are the thoughtless compromises in which ego takes place over spirit, distraction takes place over attention, self takes place over others?

Tuesday, July 28, 2015

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, Benedict said, "Idleness is the enemy of the soul."  That means to me that idleness is a disconnect between spirit and body -- a forgetting of the awe in which Benedict wants me to live always. That awe is a manifestation of divine energy that leads me appropriately into contemplation, into action.

Monday, July 27, 2015

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


From the first of October to the beginning of Lent they should devote themselves to lectio divina until the end of the second hour, at which time they gather for Terce and then they work at the tasks assigned to them until the ninth hour. (From para. 3 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

My copy of the Rule carries a special note on "hours" in the Rule: "For the Romans, each day (from dawn to dusk) and each night (from dusk to dawn) was divided into twelve 'hours'. The actual length of these 'hours' varied according to the season.... Timekeeping, therefore, called for a special expertise and flexibility."
     I'm fascinated by the concept that something as, well, as chrono-logical as time could simultaneously have a very fluid and organic nature. This is a concept that I don't find in our culture. But it is an experience made available to me by a contemplative consciousness.

Sunday, July 26, 2015

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


It may be, of course, that because of local conditions or the poverty of the monastery the community may themselves have to do the harvest work. If that happens it should not discourage anyone because they will really be in the best monastic tradition if the community is supported by the work of their own hands. (From para. 2 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This passage speaks to me of the Shaker motto: "Hands to work, and hearts to God." It seems to be that it's in that touchpoint, between hands and hearts, that my work can become energized by the Spirit.

Saturday, July 25, 2015

Chapter 47: Signalling the times for the work of God


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

Today, St. Benedict exhorts me to a bravely counter-cultural stance. The "work of God", in the broadest sense of living in Christ-consciousness, is unwelcome and unfamiliar to the world at large. But, the Spirit moves to help me realize Christ in the world.

Friday, July 24, 2015

Chapter 46: Faults committed elsewhere


Any member of the community who in the course of some work in the kitchen, in the stores, while fulfilling a service to others or in the bakery, the garden or the workshops or anywhere else does something wrong or happens to break or lose something or to be guilty of some other wrongdoing, must as soon as possible appear before the superior and the community with a voluntary admission of the failure and willing reparation for it. (From para. 1 of Ch. 46 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, this passage poses an examination of conscience: is every task, every moment, every relationship an opportunity to work with love and gratitude?  Does my work mediate Christ's love for me, no matter how small the work seems?  Am I alert to the difference it makes to my consciousness, and to those around me?

Wednesday, July 22, 2015

Chapter 45: Mistakes in the Oratory

Anyone who makes a mistake in a psalm, responsory, antiphon or reading must have the humility to make immediate reparation there before all the community in the oratory. A failure to do that so clearly shows lack of the humility to put right a fault which was due to carelessness that it must incur a more severe punishment. (From Ch. 45 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think about how my distracted state of mind  -- a lack of presence -- interferes with meditation or other work I do.  But am I alert to how my distracted state of mind diminishes my community?

Chapter 44: The reconciliation of those excommunicated


They should in complete silence simply lay their heads on the ground before the feet of all the community coming out of the oratory and stay there until the superior judges that they have done enough in reparation. (From para. 1 of Ch. 44 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict tells me that true reconciliation is accomplished at the deepest of levels, in humble silence, in my heart. 

Tuesday, July 21, 2015

Chapter 43: Late-comers for the work of God or in the refectory (paragraphs 4-5)


In the refectory all must come to table together so as to offer their grace together as one community. (From para. 4 of Ch. 43 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Here, grace means thanksgiving, and Benedict instructs me to offer my grace together as one with others. In this way,  I also understand grace to mean the way the way the Spirit is present and active in loving community.

Monday, July 20, 2015

Chapter 43: Late-comers for the work of God or in the refectory (paragraphs 1-3)

When the time comes for one of the Divine offices to begin, as soon as the signal is heard, everyone must set aside whatever they may have in hand and hurry as fast as possible to the oratory, but of course they should do so in a dignified way which avoids giving rise to any boisterous behaviour. The essential point is that nothing should be accounted more important that the work of God. (From para. 1 of Ch. 43 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I love how, in a long and practical sentence, St. Benedict describes exactly how to deal with what my ego might consider to be interruption. Then, in a short sentence, he makes his point. Meditation teaches me how to deal with distraction, so that I learn to pay attention to what is essential.

Sunday, July 19, 2015

Chapter 42: The great silence after Compline


Silence should be sought at all times by monks and nuns and this is especially important for them at night time. (From para. 1 of Ch. 42 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Silence is an interior knowing that I rest in God at all times.

Saturday, July 18, 2015

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.)

If I need a principle to lead my daily life by, this instruction from St. Benedict would certainly be a top contender. He guides me in the practice of living in a way that every little thing I do mediates the love of Christ. Meditation helps me to grow in the practice of this simple and unifying vision.

Friday, July 17, 2015

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), brings alive for me reality of God's presence everywhere.

Thursday, July 16, 2015

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.

Wednesday, July 15, 2015

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.

Tuesday, July 14, 2015

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.

Monday, July 13, 2015

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 to take root and grow.

Sunday, July 12, 2015

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.)

To me it seems like an aspect of unified consciousness: the loving impulse to serve the server.

Saturday, July 11, 2015

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 am sometimes 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".

Friday, July 10, 2015

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.)


This morning, this passage from the Rule reads to me as an enlightenment about what I've "received" in life, including opportunities, and missed opportunities, and the whole chain of events that has brought me to where I am today -- personal weaknesses included. Tempted sometimes by regret or the imaginative distraction of "rearranging" my earlier life, I come fairly quickly to realize that whatever I've received is exactly what I've needed to grow towards life in Christ. Meditation, I think, has reduced the time it takes me to go from self-absorbed melancholy to a vibrant awareness of the mystery of divine energy that beats in my heart.

Thursday, July 9, 2015

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 sentence, a very difficult teaching, for me to grasp. 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 it. 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.

Wednesday, July 8, 2015

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 an understanding of the interdependence of community along with good 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.

Tuesday, July 7, 2015

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.)

There are countless ways, practical and interpersonal, that I can be intentional about creating an atmosphere conducive to contemplation.

Monday, July 6, 2015

Chapter 31: The qualities required by the cellarer (paragraph 1)


If one of the community comes with an unreasonable request, the cellarer should, in refusing what is asked, be careful not to give the impression of personal rejection and so hurt the petitioner's feelings. (From para. 1 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)


Kindness softens and opens hearts, and I should give it away freely, in spite of whatever other limitations I have.

Sunday, July 5, 2015

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.

Saturday, July 4, 2015

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.

Friday, July 3, 2015

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.

Thursday, July 2, 2015

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".

Wednesday, July 1, 2015

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.

Tuesday, June 30, 2015

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 vigilantly respectful of the difficulties that can be associated with growth -- mine and another's.

Monday, June 29, 2015

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 true justice, that gives way to self-control, appropriateness, and love.

Chapter 23: Faults which deserve excommunication


If even this does not bring reform then excommunication should be the next penalty, provided that the meaning of such a punishment is really understood. (From Ch. 23 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Excommunication carries the terrible implication of shunning. But I imagine that Benedict creates some conditions around this extreme punishment to help a troubled soul appreciate the power and purpose of community. In my own life, habits of mind like judgment and alienation carry their own misery, not unlike shunning or being shunned, though maybe on a more subtle level. Meditation helps me to recognize these self-centered mindsets that draw me away from community.

Sunday, June 28, 2015

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.)

A note of tenderness sounds here, making life sweet. Small kindnesses are the best way to prepare for meditation, John Main said.

Saturday, June 27, 2015

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 image of breath is more likely to evoke for me the Holy Spirit, rather than pride. But the use of the term "breath of pride" reminds me that selfishness can insinuate its way into absolutely anything, contorting what should be service, into power over others.

Friday, June 26, 2015

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? (From Ch. 20 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I understand real humility as true self-knowledge.  That is, I come to know myself as someone grounded, not in my ego, but in the indwelling Christ. I'm helped to free myself from the distracting thoughts of my ego by the devotion of selfless attention to Him.

Thursday, June 25, 2015

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 thought 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.)

For me, it's in that "complete harmony" that my strongest defense against distraction and despair exists. When I say the mantra lovingly -- and that takes my complete and selfless attention -- I realize that I am already loved.

Wednesday, June 24, 2015

Chapter 18: The order for reciting the psalms (paragraphs 5-6)


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.)

I don't think that devotion, as St. Benedict speaks of it, is about spiritual athleticism. Rather, I think it's about an expanding experience of divine energy, and its ability to set our lives aflame.

Tuesday, June 23, 2015

Chapter 18: The order for reciting the psalms (paragraph 4)

Vespers each day has four psalms to be sung. (From para. 4 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

St. Benedict's simple statement about Vespers helps me to reflect on that late afternoon/evening part of my day.  In my family life, late afternoon/evening can often be a tired, hectic, or "mood accommodating" time. Benedict says simply, there are four psalms to be sung. I know simply, it is time to say the mantra. In loving fidelity to discipline may come the "even-ing" or  balancing that is the fruit of selfless attention.

Monday, June 22, 2015

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.)

I believe that what I do every day has the power to change me, especially something as rigorous as the practice of selfless attention. Routine becomes discipline at these depths, and thereby becomes transformative.

Sunday, June 21, 2015

Chapter 18: The order for reciting the psalms (paragraphs 1-2)


Each hour begins with 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.)

How wonderful and curious that Benedict begins each hour with the same psalm verse that Cassian earlier recommended as a formula for continuous prayer. And for John Main, Cassian's recommendation of a formula became the key to Fr. John's recovering the Christian tradition of the mantra. The psalmist, Cassian, St. Benedict and John Main all point me toward a way of selfless growth.

Saturday, June 20, 2015

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.)

Today I'm reading Benedict's instructions for the number of psalms to be sung at the hours, on a day of much personal anxiety. I'm rewarded with a vision of a river of praise flowing incessantly. Benedict's guidelines for fidelity, order, and thoroughness in the singing of the psalms are in the same flowing spirit as saying the mantra faithfully, twice daily, from the beginning to the end of meditation.

Friday, June 19, 2015

Chapter 16: The hours of the work of God during the day

And so at these times let us offer praise to out 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.

Thursday, June 18, 2015

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 brings me, perhaps, just a bit closer to continuous prayer of selfless attention.

Wednesday, June 17, 2015

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.)

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.

Tuesday, June 16, 2015

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.)

To forgive as I am forgiven is to transform the stubborn patterns that ensnare human relationships. To forgive as I am forgiven is to accept others as I accept myself. To accept myself is to accept that my fundamental relationship is with God who already loves me, and to experience this through meditation.

Monday, June 15, 2015

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 the same way, it seems to me, meditation requires patience and fidelity to merge with the divine energy that directs the flow of life.

Sunday, June 14, 2015

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/So will your ways be known upon earth/and all nations learn your saving help. I recognize this as similar to an ancient, pre-Christian prayer, given to Moses by God, from the book of Numbers. The early books of the Old Testament teach me that in a covenant relationship, God works faithfully, through human disorder. I learn that God continues to bless me, even when it doesn't feel like it.

Saturday, June 13, 2015

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 the very midst of his instructions, I read that St. Benedict compassionately acknowledges human failing -- as well as forgiveness, reasonable adjustment and continued commitment. May this be a model for me in my own spiritual practice, and life.

Friday, June 12, 2015

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 a brief responsory to follow. (From Ch. 10 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I see that St. Benedict describes a rhythm of prayer that responds to the circumstances of nature and draws on scripture committed to heart.  The practice of selfless attention in meditation, has the same power to help me be as responsive to reality and committed to continuous prayer.

Thursday, June 11, 2015

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. 8 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.

Wednesday, June 10, 2015

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.)

St. Benedict assures me that it's possible and important to live a well-regulated life. In this way, all parts of myself, including the most mundane, integrate into a single motive -- seeking God. 

Tuesday, June 9, 2015

Chapter 7: The value of humility (paragraphs 19-20)


Good habit and delight in virtue will carry us along.  (From para. 20 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

In a sense, I would say that John Main quantified aspects of the practice of meditation to help establish understanding of it as a "good habit": 20-30 minutes, twice a day, saying the mantra for the whole time of the meditation. What emerges from this discipline, practiced in loving fidelity, is a creative rhythm to my life that carries me along.

Monday, June 8, 2015

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.)

My speech shouldn't express obsession with the past nor fears for the future. Rather, rooted in God's own time, which is the present moment, my speech should convey a loving awareness of reality.

Sunday, June 7, 2015

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

I recognize that empty laughter is full of ego. But laughter, full of joy in being, transforms me.

Saturday, June 6, 2015

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.)

Into this teaching I read wisdom about the speed of speech -- or the quality of speech in time.  For example, do I pause so that I may respond rather than react, or even restrain my response altogether so that I may continue to listen to another more deeply? Speaking with a measured but unaffected slowness can have a spiritual quality, allowing my words to come from my heart, and not from an obsession with expressing my ego. In this culture, I think that speaking from a contemplative sense of time is rare and radical, and might frustrate others, but can also, with God's grace, inspire them.

Friday, June 5, 2015

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

At first, this paragraph reads to me like a real damper on individual initiative and discernment. But the qualities I read more deeply into it are true self-knowledge, openness to being formed a wisdom tradition, and stability in seeking Christ in my heart. It's also not too much of a stretch for me to recognize the faithful discipline required by the practice of meditation. In this way, St. Benedict offers me a guide to liberty of spirit.

Thursday, June 4, 2015

Chapter 7: The value of humility (paragraph 14)


I was raised up high in honor, but then I was humbled and overwhelmed with confusion. (From para. 14 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Confusion would be an unhappy end to the story, if I remained demoralized forever. But the humbling I experience, when I can confront loss with an open heart, brings me, through grace, to a radical acceptance of what is.  Because what is, is where God is.

Wednesday, June 3, 2015

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. (From para. 13 of Ch. 7 of Saint Benedict's Psalm, trans. by Patrick Barry OSB, 1997.)

The important sentence here, for me, is the last one. It's hard for me to read Benedict's admonition to think of myself as worthless and accept it as a model of healthy self-esteem. But the fact is I sometimes do feel quite unworthy, and the way through that is not in esteem-building exercises, but in remembering that I am nothing without God, and yet, I am always in his presence. What changes is my fickle point of view. What is constant and redeeming is the divine energy that sustains me.

Tuesday, June 2, 2015

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.)

St. Benedict challenges me to see that to deny aspects of myself that I don't like, or that I don't want others to know, is sin. I separate myself from the true self-knowledge of my relationship to God, who already loves me in my totality, and waits to transform me wholly in love.

Monday, June 1, 2015

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 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.)

Even though I clearly don't have an external superior such as an abbess, it's clear to me that I do suffer from "harsh impositions which are unjust". Only God can lead me through the difficult ways of discerning what damages my self-confidence, versus what helps me place my center of being in God. John Main teaches me: "To be stable we need to be sure of ourselves. We need to feel we are standing on firm ground and that we will not have our identity or self-respect blown away by the first storms of disappointment or conflict which we encounter. Meditation is the way to this first and basic sense of stability, rootedness in ourselves." (Silence and Stillness, p.267.)

Sunday, May 31, 2015

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. (From Para. 9 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I'm obedient when I respond to another out of love and gratitude, not out of fear or resentment. Love and gratitude are aspects of my true self; fear and resentment are but habits of my ego. Love expands; fear dies; little by little my ego is transformed.

Saturday, May 30, 2015

Chapter 7: The value of humility (paragraph 8)


The second step of humility is not to love having our own way nor to delight in our own desires. (From para. 8 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Delight in my own desires, as wonderful as it sounds, is but an aspect of my heart closed in on itself. When life breaks open a heart, as it does, it breaks it open to love the whole world.

Friday, May 29, 2015

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

How can I be made worthless? How could I possibly be made worthless? I'm not sure that that could truly be the fate of a child of God. And yet, I grasp St. Benedict's urgent message for me to stay awake, to stay aware of God's constant presence, and to seek God constantly. St Paul says that it's in God that I live, and move, and have my being. That is the relationship, already present, that keeps me from being "worthless".

Thursday, May 28, 2015

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.)

In the practice of saying the mantra, I learn to turn away from my own will.  Fr. John teaches me that this is the way of poverty of spirit, leading to purity of heart. When my heart is finally pure, the Lord's will may also be mine.

Wednesday, May 27, 2015

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.)

The disorder of the human condition, of my condition, is always seeking true harmony and integrity in God -- that is, alignment with my Source.

Tuesday, May 26, 2015

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.)

The first step of humility, it seems to me, is nothing less than continuous prayer! "To cherish at all times the sense of awe with which [I] should turn to God" is what the practice of meditation teaches me, little by little, day after day, for a lifetime.

Monday, May 25, 2015

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


The Word of God in scripture teaches us in clear and resounding terms that anyone who lays claim to a high position will be brought low and anyone who is modest in self-appraisal will be lifted up.
(From para. 1 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

"Anyone who is modest in self-appraisal will be lifted up", Benedict says. John Main teaches me that on the way to true self-knowledge (modest self-appraisal) I must learn, through meditation, to live out of the center of my being. In doing so, I must learn stability. "The essential stability is the reality of our own being", he says, "and how many are in touch with that?" (Silence and Stillness, p. 267)

Sunday, May 24, 2015

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.)

Listening to the mantra has taught me how to listen to others.

Saturday, May 23, 2015

Chapter 5: Monastic obedience (paragraphs 4-5)


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.)

In the translation of the Rule that I'm reading, Abbot Barry notes that murmuring is not a legitimate means for dealing with the complaints that may arise in community, and thus it can destroy confidence in community life. He goes on to say that, for the individuals who murmur, "[murmuring] becomes increasingly addictive and [murmurers] develop a corresponding blindness to the harm they are doing to themselves and to others." Meditation makes me increasingly alert to habits of my mind and heart that arise from a false sense of self, so that I may stay true to my discipline of saying the mantra.

Friday, May 22, 2015

Chapter 5: Monastic obedience (paragraphs 1-3)


The first step on the way to humility is to obey an order without delaying for a moment. That is a response which comes easily to those who hold nothing dearer than Christ himself. (From para. 1 of Ch. 5 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

If my "abbess" is the inner teacher, or God speaking to me through others, Benedict's injunction could sometimes lead me, not to obedience, but to impulsivity or confusion. This is especially true if my ego is in overdrive, and my discernment isn't clear. But "holding nothing dearer than Christ himself" is a fruit of meditation -- a grounding in the heart, and a responsiveness borne of love. 

Thursday, May 21, 2015

Chapter 4: Guidelines for Christian and monastic good practice (paragraphs 9-13)


You should take delight in listening to sacred reading and in often turning generously to prayer.
(From para. 9 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

There's no doubt in my mind that a fruit of meditation is the gradual expansion of spirit into the flow of ever more continuous prayer. 

Wednesday, May 20, 2015

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.)

In order to see the reality of death and the presence of God, I must live in the present moment with selfless attention. If I can live this way in the present moment, I'm in relationship with my source and my destiny -- coming from love, for love, being able to love.

Tuesday, May 19, 2015

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.)

I've experienced the raw, destructive power of anger -- my own, and that of others.  The strange image of "nursing anger" reveals for me the seductive qualities of the ego, trying to make me believe that a volatile, self-centered emotion could somehow be nurturing to me. Meditation helps me to recognize, and accept, an ego in need of transformation, and to grow in self-knowledge. Meditation also helps me to recognize who truly and tenderly dwells in my heart.

Monday, May 18, 2015

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

Benedict's straightforward, practical, Biblical injunctions remind me that everything I need for "Christian and monastic good practice" is right here and right now -- in this moment -- if only I look inward to God, and outward to those around me, in a continuous and unifying attention. 

Sunday, May 17, 2015

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


Such is the appropriate way to conform to that precept of scripture: If you act always after hearing the counsel of others, you will avoid the need to repent of your decision afterwards.
(From para. 3 of Ch. 3 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I'm grateful when the Spirit inspires me with energy and initiative; it's come to feel like a very trustworthy partnership! And yet, I also know that to act within a loving community requires counsel, discernment, and patience, for the very reason that the movement must be of the Spirit, and not of my ego.

Saturday, May 16, 2015

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


The community themselves should be careful to offer their advice with due deference and respect, avoiding an obstinate defence of their own convictions. (From para. 1 of Ch. 3 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

I think assumptions and self-defense rule many conversations, even subtly between friends. Meditation teaches me to recognize gradually the control tactics of my ego. May I truly learn to express the deference and respect that spring from the compassionate heart. 

Friday, May 15, 2015

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.)

Am I in the presence of God as I move throughout my day, or am I in the fabrications of my ego?

Thursday, May 14, 2015

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.)

Adapting with sympathetic understanding, it seems to me, is a fruit of selfless attention. Such attention has the power to transform my consciousness, and thus the consciousness of the world, through my simple, faithful practice.

Wednesday, May 13, 2015

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


They should make their own the different ways of teaching which the Apostle Paul recommended to Timothy when he told him to make use of criticism, of entreaty and of rebuke. (From para. 5 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

If I'm to know how to guide someone most appropriately, I must first listen to them with the ear of my heart.

Tuesday, May 12, 2015

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


They should not select for special treatment any individual in the monastery. (From para. 4 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I can't be an authentic leader committed to the welfare of others, and play favorites. But I'll have my favorites, my special friends, and love them in a powerful way that will teeter on the edge of exclusivity. The Dalai Lama and Benedict remind me that true love always sets another free.

Monday, May 11, 2015

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


Any, then, who accept the name of abbot or abbess should give a lead to their disciples by two distinct methods of teaching -- by example of the lives they lead (and that is the most important way) and by the words they use in their teaching. (From para. 3 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

"To give a lead" -- I recognize that as a parent of older children my main job is to remind them how to be on the best path. I can model that, too, but what I can't do is control. Leadership is not about control but about love.

Sunday, May 10, 2015

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


In fact they should remember that they will have to account in the awesome judgement of God both for their own teaching and also for the obedience of their disciples.  (From para. 2 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My hunch about the judgment of God is that it's "awesome" because it's somehow inclusive, and probably the term "judgment" doesn't really apply at all. I'm treading on mysterious territory here, but the contemplative experience helps me see that so-called judgment may actually be more of a purification -- a burning away of all that causes individual separateness -- but not of individual responsibility. I'm responsible for my own actions and the infinite ways they reverberate in the universe. This is a paradox of uniqueness and unity.

Saturday, May 9, 2015

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


Anyone who aspires as abbot or abbess to be superior of a monastery should always remember what is meant by the title and fulfil in their monastic life all that is required in one holding the office of monastic superior. (From para. 1 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It seems to me that holding an office can be done in an "official" or even "officious" way, but what's really required of me, in the office of parent, teacher, caregiver, friend, is to be authentic -- humble through being in touch with my true self. Leadership is a paradox of weakness and strength, of service and supervision, of the the heart and the head. In any role I play, however minor, it's my calling as a Christian to mediate something of the divine.

Friday, May 8, 2015

Chapter 1: Four approaches to monastic life


For a rule of life [Sarabaites] have only the satisfaction of their own desires. Any precept they think up for themselves and then decide to adopt they do not hesitate to call holy. Anything they dislike they consider inadmissable. (From para. 3 of Ch. 1 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This represents a kind of inner disorganization to me -- not knowing what to choose from among the smorgasbord of spiritual practice, wasting energy on a constant reference to my conflicting opinions. With the practice of meditation I'm guided into a kind, loving and other-centered approach to life. Even when my practice falters, I know for sure what my practice is, and find a glimmering of spiritual freedom in this stability.

Thursday, May 7, 2015

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.)

Meditation, it seems to me, is also a school for the Lord's service. The practice of the mantra is strict, demanded reasonably for the correction of vice or the preservation of love, and is a way which is bound to seem narrow to start with.

Wednesday, May 6, 2015

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.)

I recently read a piece by Michael Casey, OCSO, on "The Simple and Fundamental Truth" -- he's speaking of our faith. He states: "Our task is to allow the process of prayer to take place. The rest is up to the Father who loves us." In meditation, I seek to align my mind and my body to the presence of God, to the eternally flowing stream of love between Jesus and the Father. And I seek to expand this spirit of prayer into every aspect of my life.

Tuesday, May 5, 2015

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.)

I associate the word "truce" with warfare, but the roots of the word are in "truth". What better reason for me to live each day, than to come closer to the truth of who I am in the expanding Spirit.

Monday, May 4, 2015

Prologue to The Rule (paragraph 5)


And so now to prepare ourselves for the journey before us let us renew our faith and set ourselves high standards by which to lead our lives. (From para. 5 of Prologue to The Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I can't think of any higher standard than living in the unitive consciousness of love. It's a standard to which I will fall short, and remember only intermittently. But it's the same love in which I aspire to live that is already sustaining me.