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 recognize the parallel arrangement that Benedict describes, of hospitality and stability standing side by side.

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 and reasonable for me a radical gospel message: Put the poor (the weak, the disenfranchised, the vulnerable) at the center of community. I think this is the kind of community that generates transformative relationships for everyone.

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: "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 being with him, there is no room for egotism or psychological baggage of any kind.

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 meditation practice, or forgo attention for distraction. St. Benedict is reminding me to always return to my source.

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.)

As a householder in a "monastery without walls",  I 'm not a member of a community that lives and prays together. But the discipline of meditation, as taught by Father John, supports my day, connects my to my absent brothers and sisters, and teaches me how to make time holy.

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 truly 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? May I learn to recognize these thoughtless compromises, and discover their redemptive value.

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.

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.

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.

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.

Chapter 46: Faults committed elsewhere

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

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

Chapter 45: Mistakes in the Oratory

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

I think about how my distracted state of mind  -- a lack of 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.)

"Having done enough in reparation" -- I recognize this description as something of a paradox. It is important that I learn what enough is -- something less than perfection, but that involves my whole self. And so, it is important that I learn what reparation is -- a process of returning to wholeness, of being in the wholeness of God, a lifelong returning which I don't control, but in which I participate. "Having done enough in reparation" happens because I allow God, again and again, to repair me.

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.

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 may feel to me like an interruption in my own work. Then, in a short sentence, he makes his point about the work of God. Meditation teaches me that the time is now to begin again.

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.

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.

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.

Chapter 39: The amount of food to be made available

We must always be careful, however, to avoid excessive eating which might also cause indigestion. Nothing is so opposed to Christian values as overeating, as we can see from the words of our Lord: take care that your hearts are not weighed down by overeating. (From para. 2 of Ch. 39 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

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

Chapter 38: The weekly reader 

During meals there should be complete silence disturbed by no whispering nor should anyone's voice be heard except the reader's. Everyone in the community should be attentive to the needs of their neighbours as they eat and drink so that there should be no need for anyone to ask for what they require. 

(From para. 2 of Ch. 38 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

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

Chapter 37: Care for the elderly and the young

Human nature itself is drawn to tender concern for those in the two extremes of age and youth, but the authority of the Rule should reinforce this natural instinct. Their frailty should always be given consideration so that they should not be strictly bound to the provisions of the Rule in matters of diet. (From Ch. 37 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

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

Chapter 36: The care of the sick in the monastery 

The care of those who are sick in the community is an absolute priority, which must rank before every other requirement, so that there may be no doubt that it is Christ who is truly served in them.

(From para. 1 of Ch. 36 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

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

Chapter 35: Weekly servers in the kitchen and at table (paragraphs 1-2)

Everyone in the community should take turns serving in the kitchen and at table. None should be exonerated from kitchen duty except in the case of sickness or the call of some important business for the monastery, because serving each other in this way has the great merit of fostering charity. (From para. 1 of Ch. 35 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

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

Chapter 34: Fair provision for the needs of all

This principle from Scripture should be established in the monastery, namely that distribution was made to each in accordance with their needs. This, however, should not be taken to mean that favouritism of individuals can be tolerated; far from it. It should simply be a way of showing proper consideration for needs arising from individual weakness. (From Ch. 34 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

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.

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.

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.

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

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

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

Chapter 30: The correction of young children

There is a proper way of dealing with every age and every degree of understanding, and we should find the right way of dealing with the young. (From Ch. 30 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

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

Chapter 29: The readmission of any who leave the monastery

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

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

Chapter 28: The treatment of those who relapse

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

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