Thursday, December 29, 2016

Chapter 73: This Rule is only a beginning


We, however, can only blush with shame when we reflect on the negligence and inadequacy of the monastic lives we lead. (From para. 1 of Ch. 73 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think my negligence and inadequacy would cause me to give up, if I hadn't experienced, over time, the grace of finding God hidden within my weaknesses. This must be a fruit of meditation --experiencing grace working on nature.

Wednesday, December 28, 2016

Chapter 72: The good spirit which should inspire monastic life


But equally there is a good spirit which frees us from evil ways and brings us closer to God and eternal life. (From para. 1 of Ch. 72 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The experience of zealousness can mislead me. But if I'm willing I can tell the difference between compulsion and the "good spirit".  I know the good spirit by the quality of freedom and closeness to God it brings.

Tuesday, December 27, 2016

Chapter 71: Mutual obedience in the monastery


Any monk or nun who is corrected for anything by abbot or abbess or one of the seniors and perceives that the senior is upset by feelings of anger, even though they may be well in control, then that junior should at once prostrate on the ground in contrition and not move until the senior gives a blessing which will heal the upset. (From Ch. 71 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Too often I get caught up in proving a point about who's right or wrong. What matters is being kind to each other, and moving on.

Monday, December 26, 2016

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.)

Presumptiveness and the desire to control flare from my ego. But my spirit moves tenderly.

Sunday, December 25, 2016

Chapter 69: No one should act as advocate for another


Great care must be taken to avoid any tendency for one of the community to take the side of and try to protect another, even though they may be closely related through ties of blood. (From Ch. 69 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I can't change another person, nor should I try to protect another from the inward growth he or she needs to do. But I can respect the conditions needed for growth.

Saturday, December 24, 2016

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.)

In facing an impossible situation, obedience seems very much like faith to me.  I learn both in trusting the mantra to lead me to find God in my weak and vulnerable places.

Friday, December 23, 2016

Chapter 67: Those who are sent on a journey


Those who are sent on a journey should commend themselves to the prayers of the community as well as of the superior and, at the last prayer of the work of God in the oratory, there should always be a memento of all who may be absent. (From Ch. 67 of Saint Benedict's Rule, trans. By Patrick Barry, OSB, 1997.) 

The mantra, like a memento left in the oratory, guards my heart and always brings me back to seeking God.

Thursday, December 22, 2016

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 whatever help is required. (From para. 1 of Ch. 66 of Saint Benedict's Rule, trans. By Patrick Barry, OSB, 1997.)

At the entrance to my heart is a mantra which can root me and guide me and radiate a stable, helpful presence to others.

Wednesday, December 21, 2016

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.)

I have no doubt, and know from my own experience, that it is best in the interests of preserving peace and charity that the authority for my whole being is rooted in the ground of my heart.

Tuesday, December 20, 2016

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.)

My ego, liking to be "official", has conceived a spirit of self-importance and has divided my being. The mantra heals.

Monday, December 19, 2016

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


In correcting faults they must act with prudence being conscious of the danger of breaking the vessel itself by attacking the rust too vigourously. They should always bear their own frailty in mind and remember not to crush the bruised reed. (From para. 3 of Ch. 64 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This is powerful imagery of the rusted vessel and the bruised reed -- I feel it in myself. Yet I also know from my own experience that hidden in the weakness, hidden in the wound, Christ tenderly waits for me to find him.

Sunday, December 18, 2016

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 last in order in the community. (From para. 1 of Ch. 64 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The quality of alignment is what I think of when I read these words of Benedict's -- being aligned with the current of the Spirit which courses through me and guides my discernment.

Saturday, December 17, 2016

Chapter 63: Community order (paragraphs 2-3)


In that way they will conform to scripture which says they should try to be the first to show respect for each other. (From para. 2 of Ch. 63 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict helps me to realize that when I greet another with sincere respect, I experience a largeness of being, an expansion of spirit, that creates more space for real meeting.

Friday, December 16, 2016

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

This order created a radical social equality for Benedict's time. In my own life, order is created every time I convert, I turn again, to the presence of the Spirit dwelling within me.

Thursday, December 15, 2016

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.)

My ego likes to make me feel important and indispensable, but what's essential is discernment: a clear vision of reality and relationship.

Wednesday, December 14, 2016

Chapter 61: Monastic pilgrims from far away (paragraphs 2-3)


It may even be right to persuade such a one to stay so that others may benefit and learn from such an example. (From para. 2 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The simple things that can "make my day": receiving a kind look, a helping hand, an encouraging word. These small acts come from people it's good for me to have around; I want to be like them.

Tuesday, December 13, 2016

Chapter 60: The admission of priests into the monastery

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.)

Personal privilege isn't a very constructive attitude in family or community life. I need to discern carefully when I'm called to lead, and then respond in a way not imposed by the ego, but borne of true self-knowledge.

Monday, December 12, 2016

Chapter 59: Children offered by nobles or by the poor


Poor people may make the offering of a child in the same way. If they have no property at all, they simply write and offer the child with the document in the presence of witnesses. (From para. 3 of Ch. 59 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I am poor, and the child I have to offer is myself, this day. I simply say my mantra in the witness of all creation.

Sunday, December 11, 2016

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

Before making their profession novices should give any possessions they may have either to the poor or to the monastery in a formal document keeping back for themselves nothing at all in the full knowledge that from that day they retain no power over anything -- not even over their own bodies. (From para. 5 of Ch. 58 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Retaining no power over anything, controlling nothing even with my thoughts and fantasies -- this is the poverty of spirit that the mantra demands.

Saturday, December 10, 2016

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

I think creative activity undertaken with true humility links me to God, and so becomes prayer.

Friday, December 9, 2016

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.)

If I honor someone else, it could be because I hope to catch some reflected glory. Or, I can honor someone with humility, and with the deepest respect for their mystery. The more I plumb in prayer the mystery of my own existence, the more I can wonder at the mystery of another.

Thursday, December 8, 2016

Chapter 55: Clothing and footwear for the community (paragraphs 3-5)


The superior ought to inspect the beds at regular intervals to see that private possessions are not being hoarded there. (From  para. 3 of Ch. 55 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Hoarding is a function of my ego, and my ego hoards more than things. Fidelity to the mantra allows the Spirit to inspect my soul, and this simplifies me.

Wednesday, December 7, 2016

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


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

What should be my concern with putting on garments? Certainly not a superficial individuality nor a possessiveness and accumulation. Rather, let me be simple, functional, grateful and kind in the choices I must make.  

Tuesday, December 6, 2016

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.)

I may not have two kitchens, but I have the grace of a discipline, the practice of meditation twice a day. Circumstances may require me to be flexible, and sometimes I may fail, but I have the stability of knowing what my practice is, so that I may always be grounded in it, always return to it.

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


Then it will be for the superior, after agreeing to the reception of the gift, to decide who in the community should receive the gift and, if it is not the one to whom it was sent, that should not give rise to recriminations lest the devil be given an opportunity. (From Ch. 54 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

A generosity of spirit, an attention to the true needs of others, and a detachment from controlling or being controlled by things: All of this is a liberating message to me in a culture of commercial chaos.

Sunday, December 4, 2016

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.)

What seems special to me about the poor and the pilgrims is a lack of pretense, a way of being that is transparent because of unencumbrance. In this way, the heart shines out.

Saturday, December 3, 2016

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.)

The mantra is a way of poverty; it leads to purity of heart.  It's a way of letting go of the emotional baggage that can cram my own inner room.

Friday, December 2, 2016

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.)

In the midst of many pressures which would take me off course, I thank God for the stability of the discipline of meditation.

Thursday, December 1, 2016

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.)

I'm sensing an inward movement -- the work of God (meditation) and my places of work -- closing in on each other, becoming more continuous.

Wednesday, November 30, 2016

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.)

My ego can creep into absolutely anything, and it can creep fast if it thinks it's going to be gratified. My practice of meditation is a timeless corrective to thoughtless compromise.

Tuesday, November 29, 2016

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


The superior should show understanding concern for their limitations. (From para. 7 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Having understanding concern for the limitations of others, say, in something as ordinary as housekeeping, or in something as significant as matters of the heart -- I must handle all with firm unselfishness, so I don't project my own limitations, or interfere with the liberty of spirit that can redeem us all.

Sunday, November 27, 2016

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


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

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

Saturday, November 26, 2016

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


Idleness is the enemy of the soul. Therefore all the community must be occupied at definite times in manual labour and at other times in lectio divina. (From para. 1 of Chap. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Don't waste my time on trivial things. Allow time to be holy, and let in a holy rhythm to my life. Choose where to place my attention. Every moment.

Friday, November 25, 2016

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.

Thursday, November 24, 2016

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, November 23, 2016

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?

Tuesday, November 22, 2016

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. 

Monday, November 21, 2016

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.

Sunday, November 20, 2016

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 may allow me to experience either the presence of God or the absence of God. Either way, I proceed in faith, into the darkness of day.

Saturday, November 19, 2016

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.)

I'm at my desk right now, reading the Rule, writing this blog, and planning my day on a little yellow sticky note, distracted by feeling behind and by things that need to get done. Is my guiding principle truly that the saving work of grace may be accomplished among my family, friends, community? Or is distraction murmuring at me? Practicing attention will bring me into God's sphere better than fretting will.

Friday, November 18, 2016

Chapter 40: The proper amount of drink to be provided


It may be that local circumstances may make it impossible to provide the amount of wine we have suggested above so that there may be much less available or even none at all. Those who live in such a locality should praise God and avoid any murmuring. Above all else I urge that there should be no murmuring in the community. (From para. 3 of Ch. 40 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Simple: Replace habits of overconsumption and complaining with praise of God.  Not easy: But the work of the mantra teaches me that I have a choice about where I place my attention.

Thursday, November 17, 2016

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 so 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.)

"Nothing is so opposed to Christian values as overeating"  -- this might be hyperbole on Benedict's part, but I've come to think not.  My body must be as relaxed and alert for prayer as my mind and my heart.

Wednesday, November 16, 2016

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.)

I ponder Benedict's instruction to be totally open to the words of the reader, while at the same time being aware of the needs of others. Divided attention? I don't think so. Rather, selfless attention. The spirit of love. It seems to me that selfless attention can harmonize conditions that otherwise might fragment my awareness.

Tuesday, November 15, 2016

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. (From Ch. 37 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Tender concern for the two extremes of age and youth is not, it seems to me, a hallmark of our contemporary culture. Listening to the mantra has helped me become more alert to the call of frailty.

Monday, November 14, 2016

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.)

It seems to me that here St. Benedict describes the kingdom of God on earth. Sometimes I may seem to be the sick or weak one, and sometimes the servant, but the gifts of the Spirit can permeate all conditions.

Sunday, November 13, 2016

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.)

What are some simple ways to relieve stress in my life, so that I can be fully present in my service? How can I check my own cynical, judgmental, complaining behavior, however subtle, that harms the spirit of the community I serve?

Saturday, November 12, 2016

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.)

Rank or role does not exempt me from taking my turn in handling the small acts of charity, that knit together my heart, with the hearts in family and community and creation.

Friday, November 11, 2016

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.)

Fair provision is about putting the weakest members of the community at the center; thus it's not about justice for an individual (including me), but mercy for the Body of Christ. May I serve all who come with mercy.

Thursday, November 10, 2016

Chapter 33: Personal possessions in the monastery


It is vitally important to cut out by the roots from the monastery the bad practice of anyone in the community giving away anything or accepting any gift for themselves, as if it were their own personal property, without the permission of the superior. (From Ch. 33 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I find giving and receiving gifts delightful. But these words of St. Benedict's urge me to consider how even the most pleasant gifts (given or received) can come with hidden strings of ego attached. For my part, I will try to give and receive without selfishness, favoritism, attempts to control another or make someone indebted to me.

Wednesday, November 9, 2016

Chapter 32: The tools and property of the monastery


Anyone who is negligent in dealing with the monastery property or allows it to deteriorate must be corrected with a view to improvement. (From para. 2 of Ch. 32 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

If this isn't a materialistic directive, then what is it? It's St. Benedict reminding me that the community I'm a part of is shot through with grace that I'm in danger of overlooking, unless I care for everything as if it's part of the Kingdom.

Tuesday, November 8, 2016

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

Among the most important qualities the cellarer needs to cultivate is humility and the ability to give a pleasant answer even when a request must be refused. Remember how scripture says that a kindly word is of greater value that a gift, however precious. (From para. 2 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict teaches me that the key to service is being kind. Kindness I recognize as a fruit of the Spirit, a fruit of meditation.  Kindness has the power to realize the hearts of giver and receiver.

Monday, November 7, 2016

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


To qualify for this choice a candidate should be wise and mature in behaviour, sober and not an excessive eater, not proud nor apt to give offence nor inclined to cause trouble, not unpunctual, nor wasteful but living in the fear of God and ready to show the community all the love a father or mother would show to their family. (From para. 1 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Living in the awareness of God, loving selflessly, looking after the community with the care of a parent -- I think such qualities make St. Benedict's descriptions of the cellarer the model of one who gives service. What is the transformation of the ego about, except to learn to serve?

Sunday, November 6, 2016

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.)

What should be my response to those whose mental or emotional development is immature? Firmness, yes, but also patience, and acceptance, and humble attention.

Saturday, November 5, 2016

Chapter 29: The readmission of any who leave the monastery


Anyone who is guilty of serious wrong by the personal decision to leave the monastery but then asks to be received back again must first of all promise full reparation for leaving the monastery. (From Ch. 29 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I'm intrigued by what "full reparation" might mean. Certainly each situation may have its own practical factors that need to be considered. But in general, I think full reparation means repairing harm to relationships. 

Friday, November 4, 2016

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 para. 2 of Ch. 28 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

To be fair and merciful, the whole process of letting go of someone harmful to community must be selfless, first in responding their needs, secondly in discerning what is the most life-giving, redemptive course of action for everyone.

Thursday, November 3, 2016

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 prayer. (From Ch. 27 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think what St. Benedict is offering is a compassionate response, or re-balancing, to an experience of penitential solitude. In solitude I can build a true relationship with myself, and with my Inner Teacher. But I can also be prone to the dilemmas that he observes: uncertainty, confusion, a need for humble reconciliation and consolation, being overwhelmed by excessive sorrow, in need of the reaffirmation of love. Thus, there seems to me to be a trinity of essential relationships: to myself, to God, and to others -- a trinity of redemptive relationships. 

Wednesday, November 2, 2016

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.)

Presumption, arrogance, the sins of pride -- Benedict is warning me against myself and my "good intentions". He reminds me that what I think is good for another may be based on my own self-importance or desire to control, determined that I know how to live another's life better than he or she does. Benedict wants to preserve conditions that make it possible for those who have separated themselves from God, to have the solitude and the stillness to hear the Inner Teacher.

Tuesday, November 1, 2016

Chapter 25: Punishment for more serious faults


None of the community should associate with or talk to the guilty person, who is to persevere alone in sorrow and penance in whatever work has been allotted, remembering St Paul's fearful judgement when he wrote to the Corinthians that such a one should be handed over for the destruction of the flesh so that the spirit may be saved on the day of the Lord. (From Ch. 25 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This harrowing injunction begins to make more sense to me in the experience of the tragic loss of relationship, the resulting experiences of loneliness groaning and growing into solitude, and the painful opportunities in all of this to transform my ego (what St Paul calls, I think, "flesh"). A new relationship forms for me in this standing alone before the Lord: the always new, ever deeper relationship with Christ. This relationship with Christ is my true self, so I can then return to truer relationship with others.

Monday, October 31, 2016

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.)

This direction from Benedict powerfully focusses the light on my responsibility, by linking my self-righteousness about "punishing" another with an urge to overreact. I'm responsible in any situation where I get hurt or angry, and have an opportunity to respond to another. Do I react with a wallop of uncontrolled emotion? Do I step back and consult my Inner Teacher? Do I with respond with love, appropriateness, and concern for the other and our relationship?

Sunday, October 30, 2016

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.)

Excommunication has, for me, the horrible connotation of public shunning, or the punitive self-righteousness of institutions. But I think what Benedict's getting at, by looking at some of the problems he identifies (defiance, disobedience, pride, murmuring, opposition, contempt) is that the greatest faults one can have in community -- or in relationship -- are qualities that weaken the very body of the community. In that sense, it seems to me that excommunication (there has to be a better word for it -- maybe today we could think of it as "boundary setting", for instance) is a serious attempt to help someone realize what makes the community healthy and what makes it sick.

Saturday, October 29, 2016

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.)

Sometimes I can give gentle encouragement; often I need it myself. Gentle encouragement is not about projecting my own faults onto another or controlling them. Rather, I think this concern of which Benedict speaks emerges from somewhere between good habit and compassion. I think it may be like the small acts of kindness John Main encourages us to practice as a preparation for meditation. Then, the fruit of meditation is more kindness, more community.

Friday, October 28, 2016

Chapter 21: The deans of the monastery


[Deans] must be selected for their suitability in character and gifts so the abbot or abbess may, without anxiety, share some responsibilities with them. For that reason they should not be chosen simply because of their order in the community but because of their upright lives and the wisdom of their teaching. (From Ch. 21 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict teaches me that discernment in delegation is an important aspect of community life. If I'm the person of responsibility in a situation, delegation may relieve me of overwork, but more importantly, it allows others to participate and grow in our mutual life. And for me, delegation may also save me from the ego-delusion of being "indispensable".

Thursday, October 27, 2016

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

For some time I was confused about the purpose of intercessory prayer because it seemed "inferior" to meditation. But gradually I came to realize that my "requests in prayer before the Lord" actually benefit from meditation, because as a fruit of meditation,  my "requests" become less controlling, more compassionate and communal. And here, although Benedict seems to me to recognize the very human urge to use prayer as a way of asking God for something, in fact I see him leading his monks through their intercessory prayer, to repentance (humility) and openness of heart, free from distracting thoughts. Such a disposition seems to me to be the poverty of spirit of the mantra, the poverty of spirit necessary to realize the presence of God.

Wednesday, October 26, 2016

Chapter 19: Our approach to prayer


All of us, then, should reflect seriously on how to appear before the majesty of God in the presence of his angels. That will lead us to make sure that, when we sing in choir, there is complete harmony between the thoughts in our mind and the meaning of the words we sing. (From Ch. 19 of Saint Benedict's Rule, trans. by Patrick Barry, OSB,, 1997.)

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

Tuesday, October 25, 2016

Chapter 18: The order for reciting the psalms (paragraphs 4-6)


After all, we read that our holy Fathers had the energy to fulfil in one single day what we in our lukewarm devotion only aspire to complete in a whole week. (From para. 6 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

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

Monday, October 24, 2016

Chapter 18: The order for reciting the psalms (paragraph 3)


These same psalms are repeated daily until Sunday and the identical arrangement of hymns, lessons and verses is retained everyday. (From para. 3 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

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

Sunday, October 23, 2016

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.)

My heart so deeply resonates with the exact same verse that Cassian recommends for continuous prayer, and that Benedict recommends to begin each monastic hour.  Maranatha, come Lord Jesus!

Saturday, October 22, 2016

Chapter 17: The number of psalms to be sung at the hours


We have already set out the order of the psalms for Vigils and for Lauds. Now let us look at the order of the psalms for the rest of the Hours. (From para. 1 of Ch. 17 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

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

Friday, October 21, 2016

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


The words of the psalm are: I have uttered your praises seven times during the day. We shall fulfil that sacred number of seven if at the times of Lauds, Prime, Terce, Sext, None, Vespers and Compline we perform the duty of our service to God, because it was of these day hours that the psalm said: I have uttered your praise seven times during the day. (From Ch. 16 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

How does the rhythm of the monastic hours fit into my life as a householder? As an Oblate, I try to say some part of the hours each day, usually Lauds or Compline. But even more importantly, I establish the rhythm of my day by an effort to be faithful to my twice-daily meditation. The practice of meditation is like the head of a river, I believe; it's the discipline from which the rest of my day can flow, and thus I'm given a way to keep time holy.

Thursday, October 20, 2016

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, but at Vespers an antiphon is intoned instead. The Alleluia is never added to the responsories except from Easter to Pentecost. (Ch. 15 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict seems careful to include the Alleluia throughout all the times of the year, except, of course, for Lent. Alleluia, for me, is an utterance of great joy, a prayer with the potential to place me in the stream of love flowing between the Father and the Son. This is why, I believe, Benedict emphasizes the prayer: that I would live in that stream continuously.

Wednesday, October 19, 2016

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.)

Benedict dignifies the feasts of saints as solemnities, but for me any saint's day reminds me what I have experienced through meditation -- that the communion of saints is a limitless, joyful, cosmic community with room for me. 

Tuesday, October 18, 2016

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. Bound by the very word of that prayer 'forgive us as we also forgive' they will be cleansed from the stain of such evil. (From para. 2 of Ch. 13 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Seeing another's point of view, compassion, selflessness -- these, for me, are some of the rigorous components of forgiveness. Forgiveness is made especially hard when the weaknesses of my own ego still want to wreak havoc in a situation. And, at the same time, I certainly have more to learn about setting healthy boundaries in problematic relationships.  But these rigorous ingredients of forgiveness, as well as transformation of the ego, are something I could never concoct on my own -- they are fruits of meditation.

Monday, October 17, 2016

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.)

Rather slowly -- those are the words I respond to here. "Run while you have the light of life!" is one of Benedict's admonitions. Yet he also understands that those of us who would be ardent are often simply absent. I so often take my time to get ready. I run late. And yet, all of this experience can be blessed, too, if I remember what Fr. John teaches, that the purpose of time is to learn patience. To learn patience with myself, to learn patience with others. To truly learn patience paradoxically dissolves the concept of time, I believe, so that I could always live ready, always at one, always in the moment.

Sunday, October 16, 2016

Chapter 12: The celebration of solemn Lauds


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


Time and again I find Benedict telling his monks to recite prayers or whole readings from the Bible as part of saying the daily hours. Or, telling them to recite from heart if they are out in the fields and unable to come to the oratory. So, I ask myself, what is it that I can recite from heart? A few poems, a few prayers, some lyrics to hymns or popular songs? It's not an impressive inventory. Memorizing is not the necessary skill that it was for a largely illiterate society, or even for literate ones that valued memorization as a means of intellectual development. Today, any and all information can easily be looked up by some electronic means. So I thank God that I have the mantra as a means of bringing my heart into discipline, into fidelity, and into rootedness.

Friday, October 14, 2016

Chapter 11: Vigils or night office on Sunday


In these Vigils the arrangement should be that six psalms and a verse should be chanted, as described above, and then, when everyone has sat down in an orderly way on the benches, four lessons should be read from the book on the lectern with their responsories. (From Ch. 11 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I don't want to trivialize Benedict's careful and thorough arrangement of Vigils, but I'm struck most especially by his observation that there should be a pause until every has sat down in an orderly way on the benches. He also observes twice at other points that all should rise as a sign of profound reverence. Benedict takes the trouble to consider the body at prayer, its orderliness -- being "gathered" as an individual and within the community, and the power of posture to produce praise. This "gathering"  means much to me as I sit to meditate, as I prepare my body to find integration in my heart. And also as I end meditation with a deep bow, that puts my head below my heart, also a sign of reverence, and of right order.

Thursday, October 13, 2016

Chapter 10: The night office in summertime


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

Starting with the night office -- the prayers the monks arise for to begin their day -- Benedict establishes a vibrant rhythm, a predictable pattern of prayer, moving like a river of praise with a well-defined course. Surely, it seems to me, this repetition, like the repetition of the mantra, is the practice of obedience, fidelity, and immersion in the Other.

Wednesday, October 12, 2016

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

After so many passages in the chapter on humility counseling me to guard my silence, my speech and my laughter, St. Benedict calls upon me figuratively, to arise, to emerge -- in the darkest part of the day, and the coldest part of the year -- and to ask God to open my mouth, like I am being newly born into a universe of praise.

Tuesday, October 11, 2016

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.)

Regular habits of sleeping and eating, even arising with my food well digested -- St. Benedict reminds me that the ways of seeking God include care and attention to my body. Christian meditation is the most incarnational form of prayer there is -- one of total integration of my entire being in my heart, and this absolutely includes my physical being.

Monday, October 10, 2016

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. [...] Good habit and delight in virtue will carry us along. (From paras. 19-20 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Just as stillness is a sacrament of presence, so is movement an emanation of the quality of my heart. What happens when I stop hurrying, or pay attention to the routine task in my hands, or take time to embrace another in greeting? What happens when I look upon "physical fitness" as a fitness to be ready to serve? Good habit, primarily the practice of meditation, integrates my heart and body, and carries me along delightfully.

Sunday, October 9, 2016

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.)

For some odd and delightful reason, Benedict's words are reading to me right now as advice for quietly approaching a nest of birds, or a very shy wild animal. Perhaps he's saying that my approach to life should be alert and respectful and self-controlled, so not as to scare away the possibility of relationship.

Saturday, October 8, 2016

Chapter 7: The value of humility (paragraph 17)


The tenth step of humility teaches that we should not be given to empty laughter on every least occasion because: a fool's voice is for ever raised in laughter. (Para. 17 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The adjectives here are important: "empty" laughter, and "every least" occasion. There's nothing wrong with laughter, but like any other authentic expression I strive for, my laughter should be full of heart, integral with myself, and appropriate, mostly.

Friday, October 7, 2016

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.)


The meaning of unnecessary speech has come to include, for me, the wishing, chattering, complaining and repetitive monologue of my mind.  What does it mean to me to move through my day with a respectful interior silence, and open attention, a listening to creation?

Thursday, October 6, 2016

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.)

Is St. Benedict discouraging personal initiative?  As I consider Benedict's teaching, I realize that such discouragement is not the point. Benedict is teaching me to consider my respect of tradition and the guidance of elders. This kind of respect and guidance may teach my heart to be selfless -- selfless enough to embrace the community (and all of creation), and not just look out for myself.

Wednesday, October 5, 2016

Chapter 7: The value of humility (paragraph 14)


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

I shouldn't be surprised that confusion can be a sign of the possibility for growth, when my own dreams and illusions get knocked down, and space opens up for love and light.

Tuesday, October 4, 2016

Chapter 7: The value of humility (paragraph 13)


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

The sixth step of humility teaches me to allow meditation to burn away selfish concern, to sharpen my vision of reality through the practice of selfless attention, and to realize that the divine companion walks with me through life.

Monday, October 3, 2016

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.)

This is a step of humility that tells me that I shouldn't allow myself to dwell in deceit and rationalization,  but to greet  life with an open and vulnerable heart. 

Sunday, October 2, 2016

Chapter 7: The value of humility (paragraphs 10-11)


The fourth step of humility is to go even further than this by readily accepting in patient and silent endurance, without thought of giving up or avoiding the issue, any hard and demanding things that may come our way in the course of that obedience, even if they include harsh impositions which are unjust. (From para. 10 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I can't accept that this means I should allow myself to become prey to another person's malevolent ego. But the central teaching that I see in Benedict's words is that I remain faithful to the "course of obedience" --  that I pierce through my own illusions and desire to control, that I grasp what is, that I know that I am lovable because I am loved by God, and that together we can forge diamonds from what is rough.

Saturday, October 1, 2016

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 he 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.)

Obedience means to listen deeply to another, with selfless attention; it's an ascesis that can cut through the ego. In this way, perhaps, the essential goodness at the core of my being, may respond to the essential goodness at the core of another's being.

Friday, September 30, 2016

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

Benedict tells me that Jesus acknowledged his own desires: his ego and his will. But acknowledgement is not the same thing as indulgence or disdain. Acknowledgement leaves room for compassion, and compassion leaves room for growth and transformation. When I am compassionate about my self-centered desires, I leave room for growth. In this growth, my ego can be transformed into a vehicle of service.

Wednesday, September 28, 2016

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.)

Pursuing my own will, my own desires -- what am I really being warned against? Is my will or desire necessarily bad? I think that Benedict is asking me to look to the root. If the root of my will or desire is in my ego, then what grows from that may very well be just be a larger ego. If the root of my will or desire is in God's "will" --which I would be more inclined to call God's "nature" or God's "love" -- then what grows from that is a deeper and more loving human nature.

Tuesday, September 27, 2016

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.)

Benedict explains to me that if I live alertly to the intimate presence of God, I find protection.  In this loving relationship with God, I find that I don't need to protect myselfWhat an incomprehensible message to my ego! So much of my energy goes into my ego's perception of what I need to say or do to look out for myself. But what Benedict is telling me about how to live under the wings of God's protection, is, paradoxically, the ultimate in being set free.

Monday, September 26, 2016

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.)

Previously when I've read this passage, I've been drawn to Benedict's words about "the sense of awe... [which] should drive forgetfulness away" -- such an encouraging description, for me, of the practice of setting the mantra free in my heart. But today the word that sings out is cherish -- an experience of intimacy.  To me it seems that the first step of humility involves a relationship, an experience of life-giving intimacy.

Sunday, September 25, 2016

Chapter 6: Cherishing silence in the monastery


In a monastery we ought to follow the advice of the psalm which says: I have resolved to keep watch over my ways so that I may not sin with my tongue. I am guarded about the way I speak and have accepted silence in humility refraining even from words that are good. In this verse the psalmist shows that, because of the value of silence, there are times when it is best not to speak even though what we have in mind is good. (From para. 1 of Ch.  6 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In my experience, words can so erupt so quickly from a defensive ego, creating a cycle of more and more defensive posturing. Perhaps, the loving gaze of silence can melt the ego, and accomplish much more good.

Saturday, September 24, 2016

Chapter 6: Cherishing silence in the monastery


In a monastery we ought to follow the advice of the psalm which says: I have resolved to keep watch over my ways so that I may not sin with my tongue. I am guarded about the way I speak and have accepted silence in humility refraining even from words that are good. In this verse the psalmist shows that, because of the value of silence, there are times when it is best not to speak even though what we have in mind is good. (From para. 1 of Ch.  6 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In my experience, words can so erupt so quickly from a defensive ego, creating a cycle of more and more defensive posturing. Perhaps, the loving gaze of silence can melt the ego, and accomplish much more good.

Friday, September 23, 2016

Chapter 5: Monastic obedience (paragraph 4)


We should remember, however, that such obedience will be acceptable to God and rewarding to us, if we carry out the orders given us in a way that is not fearful, nor slow, nor half-hearted, nor marred by murmuring or the sort of compliance that betrays resentment. (From para. 4 of Ch. 5 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, Benedict paints another picture of obedience as radical freedom. A response borne of selfless love is not dragged down nor deadened by ego. Such obedience is a pure expression of liberty of spirit.

Thursday, September 22, 2016

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

For me, this is a description of utter freedom. If I learn to say the mantra freely in my heart, listen to it resonate freely in my heart, then I learn the freedom of the true disciple. I am free to respond, free to relate, from my best Self -- and free to let others be their best selves.

Wednesday, September 21, 2016

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


The workshop in which we are called to work along these lines with steady perseverance is the enclosure of the monastery and stability in community life. (From para. 13 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Nearly each word or phrase in Benedict's sentence beats, to my ears, a steady rhythm that is the pulse of stability. This stability is offered to me, as I recognize my life rooted in God, with God, as the most important relationship of my life. This central relationship then allows all the other relationships of my life more freedom than my ego could ever give them.

Tuesday, September 20, 2016

Chapter 4: Guidelines for Christian and monastic good practice (paragraph 6-8)


Your hope of fulfilment should be centred in God alone. (From para. 6 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In Awakening 1, John Main says, [Jesus] took prayer as the ground of {...} being, not in the sense of restoring ancient rites or ancient customs from which people had fallen away, but he was recalling people to the basic, necessary fundamental attitude we must have to God, to God as the most significant and important relationship in our life -- in human life. I hold this grounding and expansive truth in my heart: God is the most significant and important relationship in my life.

Monday, September 19, 2016

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.)

"Nursing" anger: even the phrase itself betrays a self-deception. "Nursing" anger is steeping myself in the delusions of the ego -- living in the past (what I think happened or should have happened) or the future (how I want things to turn out, or what I'll say when I get the chance). What I'm called to nurse, to nurture, is a constant awareness of existing only in the present moment, selflessly, in the Presence.

Sunday, September 18, 2016

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 your do yourself. (From para. 1 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

But, how much do I love myself? Plenty, I would say, with an egotistical self-love and self-fascination. But do I love myself as created by the Creator? As a being immersed in the mystery of life and sustained each moment by the energy of the divine? It's no wonder to me that John Main teaches that "we must first get in touch with ourselves" before I can love God, and love my neighbor. Mediation helps me get in touch with my true Self.

Saturday, September 17, 2016

Chapter 5: Monastic obedience (paragraph 4)


We should remember, however, that such obedience will be acceptable to God and rewarding to us, if we carry out the orders given us in a way that is not fearful, nor slow, nor half-hearted, nor marred by murmuring or the sort of compliance that betrays resentment. (From para. 4 of Ch. 5 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, Benedict paints another picture of obedience as radical freedom. A response borne of selfless love is not dragged down nor deadened by ego. Such obedience is a pure expression of liberty of spirit.

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


Such an ideal can be achieved only if everyone duly conforms to the authority of the Rule and no one gives way to self-will be deviating from it. (From para. 2 of Ch. 3 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

These words call me to re-commit myself to the authority of the Rule, that ancient sixth-century guide for rustic Italian monks living radically in the midst of political and cultural chaos. The authority of the Rule for me, lies in its potency as a living document, one that can be made real in my life, to what is required to transform the ego, to love and live with others, and to seek God.

Friday, September 16, 2016

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


When any business of importance is to be considered in the monastery, the abbot or abbess should summon the whole community together and personally explain to them the agenda that lies before them. After hearing the advice of the community, the superior should consider it carefully in private and only then make a judgement about what is the best decision. (From para. 1 of Ch. 3 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)



When any business of importance it be considered my life, I often consult my friends. Sometimes they answer my questions or even give me advice, but they know that the greatest gift they can give me is their deep and loving listening. This leads me back to listen to my own secret voice, my relationship with my Source, with God within me. Then I know what to do, or know I will know what to do.

Thursday, September 15, 2016

Chapter 2: Gifts needed by an abbot or abbess (paragraphs 8-9)


Frequent reverent reflection on that future reckoning before the Good Shepherd who has committed his sheep to them will, through their concern for others, inspire [an abbot or abbess] to greater care of their own souls. (From para. 9 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I know I became a better driver when I helped my teenagers learn to drive. I know I become more grateful for the gift of meditation when I share it with others. Benedict tells me that selfless concern for another's soul with increase my care of my own. What this means to me simply is that the spirit is both within and among us.

Wednesday, September 14, 2016

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


[The abbot or abbess] should reflect on what a difficult and demanding task they have accepted, namely that of guiding souls and serving the needs of so many different characters; gentle encouragement will be needed for one, strong rebukes for another, rational persuasion for another, according to the character and intelligence of each. 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.)

Although here St. Benedict focusses on the role of the authority, what he paints compellingly for me is a picture of salvation -- that we are each unique but we are saved together, by engaging in relationship which brings forth the Other.

Tuesday, September 13, 2016

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

The Apostle Paul's list doesn't seem terribly useful for me. I would list these ways of teaching for the situations I generally find myself in: personal authority based on experience, acknowledgement that I'm not omniscient, and listening. Control is all too easy and insidious, I find, and not a conduit for the Spirit. Listening opens up channels for the transmission of mutual respect and love.

Monday, September 12, 2016

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


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

In my life, there are times I have responsibility for a group, and Benedict's words make sense. But there are also times -- personal friendship times -- when I resonate deeply with another person, perhaps because of what I see in them, perhaps because what they reflect back to me -- hopefully without too much illusion. In these situations, perhaps of spiritual friendship, "special treatment" seems to make sense. May I learn to balance these two kinds of situations, so that in whatever way is open-hearted and appropriate at the time, I see what is best in another, in every other.

Sunday, September 11, 2016

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


Any, then, who accept the name of abbot abbess should give a lead to their disciples by two distinct methods of teaching -- by the 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.)

I may not often be in official positions of authority, but I am always called to be authenticMeditation helps me to be authentic, to be my true Self, one with my true Source -- a dynamic energy source that can take me beyond my ego's limitations to touch the heart of another.

Saturday, September 10, 2016

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


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

I have not hidden your teaching in my heart: Meditation teaches me that the experience of Self must jump from heart to heart, recognizing with joy the source of divine energy within each of us.

Friday, September 9, 2016

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


Far from it, everything he or she commands or teaches should be like a leaven of the holiness that comes from God infused into the minds of their disciples. (From para. 1 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The leavening power of yeast lightens and expands dough; in the same way my relationship with the Teacher Within enlightens my mind.  But I believe it enlightens my mind through my heart.

Thursday, September 8, 2016

Chapter 1: Four approaches to monastic life


Finally those called gyrovagues are the fourth kind of monk. They spend their whole life going round one province after another enjoying the hospitality for three or four days at a time at any sort of monastic cell or community. They are always on the move; they never settle to put down the roots of stability; it is their own will that they serve as they seek the satisfaction of their own gross appetites. They are in every way worse than the sarabaites. (Para. 4 of Ch. 1 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This is a pretty good description of my occasional states of mind -- too often at the time of meditation -- always on the move, never settling down, serving my own will, seeking the satisfaction of my imagination, ideas, images, moods, my own "gross appetites".  And yet St. Benedict calls me to be stable.  The practice for this stability is in silence and stillness. Saying the mantra. Simply -- embracingly -- to be.

Wednesday, September 7, 2016

Prologue to the Rule (paragraph 8)


With all this in mind what we mean to establish is a school for the Lord's service. In the guidance we lay down to achieve this we hope to impose nothing harsh or burdensome. 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 The Prologue to the Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In my experience, the mantra has been a way that seemed narrow to start with, and strict, but it proved to be demanded reasonably for the correction of egotism, and the preservation of selfless attention. Meditation is a school for the Lord's service.

Tuesday, September 6, 2016

Prologue to the Rule (paragraph 7)


Well then, brothers and sisters, we have questioned the Lord about who can dwell with him in his holy place and we have heard the demands he makes on such a one; we can be united with him there, only if we fulfil those demands. We must, therefore, prepare our hearts and our bodies to serve him under the guidance of holy obedience. (From para. 7 of The Prologue to the Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

May my heart lead me to prepare my body -- to be fit -- to truly serve others, to transmit the divine energy source of love.

Monday, September 5, 2016

Prologue to The Rule (paragraph 6)


The Lord himself in the gospel teaches us the same when he says: I shall liken anyone who hears my words and carries them out in deed to one who is wise enough to build on a rock; then the floods came and the winds blew and struck that house, but it did not fall because it was built on a rock. (From para. 6 of The Prologue to The Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The practice of meditation is my rock, my twice-daily returning to my source, that grounds me throughout the tumult of my life. So that even when my practice seems mostly to reflect the tumult rather than the rock, somehow I recognize what is grounding me: the generative power of the sacrament of silence and stillness.

Sunday, September 4, 2016

Prologue to The Rule (paragraph 5)


And so to prepare ourselves for the journey before us let us renew our faith and set ourselves high standards by which to lead our lives. [...] Such a follower of Christ lives in reverence of him and does not take the credit for a good life but believing that all the good we do comes from the Lord, gives him the credit and thanksgiving for what his gift brings about in our hearts. (From para. 5 of The Prologue to The Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict bids me to both set a high standard for my life, and to acknowledge that the good that comes about from my heart is the gift of God. For me, this is realized in the practice of meditation: Nothing to accomplish, only to be -- to be in the Presence.  And to remember that it is not my meditation, but God's -- that in meditation I step into the energy of love that flows continually between Jesus and the Father.

Saturday, September 3, 2016

Prologue to The Rule (paragraph 4)


If you wish to have true life that lasts for ever, then keep your tongue from evil; let you lips speak no deceit; turn away from wrongdoing; seek out peace and pursue it. If you do that, [God] says, I shall look upon you with such love and my ears will be so alert to your prayer that, before you so much as call on me, I shall say to you: here I am. What gentler encouragement could we have, my dear brothers and sisters, than that word from the Lord calling us to himself in such a way! We can see with what loving concern the Lord points out to us the path of life. (From para. 4 of the Prologue to The Rule of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

If I live with kindness towards all, St. Benedict reminds me, I remember that God is with me before I even call on God. In the same way, if I live with faithful practice of meditation, I realize there is nothing for me to "accomplish" to have true life, for God is already with me.

Friday, September 2, 2016

Prologue to The Rule (paragraph 3)


Let us open our eyes to the light that can change us into the likeness of God. (From para. 3 of The Prologue to The Rule from Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I know that light is always with me, even as the smallest particles in the darkness. What could it mean for me to change into the likeness of God except to attune myself to that light, and, at every moment, to be awake, to be love, to be free.