Chapter 23: Faults which deserve excommunication

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

Excommunication carries the terrible implication of shunning. But Benedict guides here with compassion, using separation from the community to help a troubled soul appreciate the power and purpose of community. In my own life, habits of mind like judgment and alienation carry their own misery, as a kind of self-shunning or divided state of mind. Meditation helps me to recognize these self-centered mindsets that draw me away from community.

Chapter 22: Sleeping arrangements for the community

In the morning, as they are getting up for the work of God, they should quietly give encouragement to those who are sleepy and given to making excuses for being late. (From para. 2 of Ch. 22 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

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

Chapter 21: The deans of the monastery

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

"Breath of pride" seems to me a good metaphor for the subtle way ego can infiltrate even my best-intended actions. I take an opportunity to be of service, but it may become an opportunity to control, unless I continue to grow in self-knowledge.

Chapter 20: The ideal of true reverence in prayer

When we come, then, with our requests in prayer before the Lord, who is God of all creation, is it not all the more important that we should approach him in a spirit of real humility and a devotion that is open to him alone and free from distracting thoughts? (From Ch. 20 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Meditation teaches me that my "requests in prayer before the Lord" might simply be a turning towards God, without a need to make anything happen, but to discover grace in what is. And then, to go forward from there, without fear.

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.)

I can be fragmented in thoughts, unconscious of my physical presence, and mesmerized by emotions. But Benedict's instructions for communal prayer ring true for me. And in the same way, my interior practice of the mantra is like a harmonic that will guide me towards wholeness in the presence of God.

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

We have no hesitation in urging that, if any are dissatisfied with this distribution of psalms they should re-arrange them in whatever way seems better, provided that one principle is preserved, namely that the whole psalter of one hundred and fifty psalms should be recited each week and that the series should start again on Sunday at Vigils. Any monastic community which chants less than the full psalter with the usual canticles each week shows clearly that it is too indolent in the devotion of its service of God. 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.)

Benedict advises fidelity to a general principle of devotion. The general principle of my devotion is not the recitation of the psalms in the way he describes, but rather, fidelity to the twice-daily practice of meditation. There is nothing for me to accomplish or achieve in the practice of meditation except openness to transformation.

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

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

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

Chapter 18: The order for reciting the psalms (paragraph 2)

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.)

Daily habits, good or bad, have the power to form the person I become, especially a practice as rigorous and as loving as Christian Meditation. Routine can become discipline at these depths -- a discipline that builds confidence, casts out fear, and offers forgiveness --  a discipline that becomes transformative.

Chapter 18: The order for reciting the psalms (paragraph 1)

Each hour begins with following verse: O God come to my assistance, O Lord make haste to help me. (From para. 1 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The psalmist who wrote this verse and Benedict's selection of it, Cassian's recommendation of it as a formula for continuous prayer, John Main's recovery of Cassian's teaching of the mantra -- all of this teaches me that at any moment I can choose where I place my attention.

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 guidelines for fidelity, order, and thoroughness in the singing of the psalms seem to me to be in same spirit as saying the mantra faithfully, twice daily, from the beginning to the end of meditation. In both cases, I see a discipline, and I see a challenge to maintain a continuous turning towards God. Where does my mind go when it wanders throughout the day? The practice of meditation suggests to me that it's not so important where my wandering mind goes, as to gently bring it back into the presence of God.

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

And so at these times let us offer praise to out Creator because of his justice revealed in his judgements -- that is at Lauds, Prime, Terce, Sext, None, Vespers and Compline and in the night let us arise to praise him. (From Ch. 16 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Benedict lays out a careful organization of the hours to keep consciousness of the community flowing in the direction of God. In the same way, the faith and practice of meditation opens my eyes and heart to meaning, to purpose, to connection.

Chapter 15: When the Alleluia should be said

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

Alleluia is a prayer of thanksgiving and praise, and also an exclamation that comes from the heart of the present moment. Like the mantra, it takes me out of my fascination with the past.

Chapter 14: The celebration of Vigils on feasts of saints

On the feasts of saints and on all other solemnities Vigils should follow the order laid down for the celebration of Sunday except that the psalms, antiphons and readings that are appropriate to the day should be recited; the order of the liturgy itself remains the same as that described for Sunday. (Ch. 14 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The phrase "communion of saints" has come to take on much more meaning in my life through the practice of meditation. Attention beyond myself makes creation look new, inspires connection and belonging, and so, the circle of "saints" expands.

Chapter 13: Lauds on ordinary days (paragraph 2)

It is important that the celebration of Lauds and Vespers should never be concluded without the recitation by the superior of the whole of the Lord's prayer so that all may hear and attend to it. This is because of the harm that is often done in a community by the thorns of conflict which can arise. (From para. 2 of Ch. 13 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

As I've grown older, and have experienced forgiveness more, I've also come to realize that sometimes there are healthy boundaries that I need to establish and maintain, that may sound like qualifications on forgiveness. It's long, hard work to transform unhealthy patterns of relationship, and forgiveness may be come before trust. 

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. In my eyes, Benedict expresses compassion for those, like me, who are often burdened by a human sense of time -- procrastinating or rushing as my ego dictates, and so often out of kilter with a sacred sense of time. For me, the mantra is a tool of compassion, because it always lets me begin again, and draws me towards presence.











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Chapter 12: The celebration of solemn Lauds

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

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

Chapter 11: Vigils or night office on Sunday

This arrangement for Vigils is followed in the same way on every Sunday both in summer and winter, unless -- which God forbid -- the community gets up late, in which case the lessons or responsories should to some extent be shortened. (From para. 2 of Ch. 11 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

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

Chapter 10: The night office in summertime

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

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

Chapter 9: The number of psalms at the night office

During this winter season the office of Vigils begins with this verse recited three times; Lord, open my lips and my mouth will declare your praise. (From para. 1 of Ch. 8 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

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

Chapter 8: The Divine Office at night

It seems reasonable that during wintertime, that is from the first of November until Easter all should arise at the eighth hour of the night. By that time, having rested until a little after midnight, they may rise with their food well digested. (From Ch. 8 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

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

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

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

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

Chapter 7: The value of humility (paragraph 18)

We should speak gently and seriously with words that are weighty and restrained. We should be brief and reasonable in whatever we have to say and not raise our voices to insist on our own opinions. (From para. 18 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

My speech shouldn't express obsession with the past nor fears for the future; that's where the ego reigns. Rather, rooted in God's own time, my speech should convey an honest and open acceptance of what is.

Chapter 7: The value of humility (paragraph 17)

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

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

Chapter 7: The value of humility (paragraph 16)

The ninth step of humility leads us to refrain from unnecessary speech and to guard our silence by not speaking until we are addressed. (From para. 16 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

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

Chapter 7: The value of humility (paragraph 15)

The eighth step of humility teaches us to do nothing which goes beyond what is approved and encouraged by the common rule of the monastery and the example of our seniors. (Para. 15 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

At first, these words read to me like a damper on individual initiative and discernment. But the qualities I read more deeply into it are true self-knowledge, openness to being formed in a wisdom tradition, and stability in seeking Christ in my heart. I also recognize the faithful discipline required by the practice of meditation. In this way, St. Benedict offers me a guide to liberty of spirit.

Chapter 7: The value of humility (paragraph 14)

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

Confusion would be an unhappy end to the story, if I remained demoralized forever. But when I can confront humiliation with an open heart, I am brought, through grace, to a radical acceptance of what is, and thus to a redemptive experience.

Chapter 7: The value of humility (paragraph 13)

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

Benedict is asking me to remember that, no matter what the situation, I must first of all return the loving gaze of God.

Chapter 7: The value of humility (paragraph 12)

The fifth step of humility is that we should not cover up but humbly confess to our superior or spiritual guide whatever evil thoughts come into our minds and the evil deeds we have done in secret.  (From para. 12 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict challenges me to see that to deny aspects of myself that I don't like is sin, is separation from my true self rooted in God.  He challenges me to self-acceptance, to honesty with myself and others. Self-acceptance and honesty break down the barriers to transformation.

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. ... there is the saying of the psalm: be steadfast in your heart and trust in the Lord. (From para. 10 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, the teaching here is not to submit to control by another, or to roll over and play dead. The teaching is for me to make the choice to acknowledge difficulty, to endure in love, and to discern when harsh and unjust conditions might temper my ego with self-control. I am incapable of all this by myself, but Benedict reminds me to trust in the Lord.

Chapter 7: The value of humility (paragraph 9)

The third step of humility is to submit oneself out of love of God to whatever obedience under a superior may require of us; it is the example of the Lord himself that we follow in this way, as we know from St Paul's words: he was made obedient even unto death. (From para. 9 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Obedience calls for trust (if it's the resentful sort of obedience, as Benedict points out elsewhere, then it isn't obedience, and so it isn't trust, either). Every time my ego is knocked a bit off its pedestal, every time I'm challenged to let go of my need to control, every time I'm asked to confront my fears, every time I'm asked to respond to a person, to a situation, out of love, I take one more step towards pure and simple trust, "in the example of the Lord".