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 with the help of the Spirit, so that I don't project my own limitations, or interfere with the liberty of spirit that can redeem us all.

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.)

For me, a discipline such as daily reading from only one book in a thorough, regular and conscientious way, would be a form of fasting from trivia and distraction, from dipping in and out of all forms of media, from surfing the web. I'm not sure it would even be a very realistic goal for me in the twenty-first century. But I can take to heart Benedict's instructions about of guarding my attention.

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, allow a wholesome rhythm to my life. Choose where to place my attention. At every moment.

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.)

St Benedict challenges me to make clear to others the priority of the times for meditation in my life, especially when it means I have to resist the prevailing expectations of me. Or, I need to be clear with myself when I have to resist my own rationalizations about skipping meditation.

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: do I allow every task, every moment, every relationship to be an opportunity to work with love and gratitude?  Does I allow my work to 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?

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 relationship, diminishes 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.)

What is "enough in reparation"? Something requiring silence and humility, according to Benedict. Silence and humility are the pathways to the heart, where right relationship with oneself, with God, with others, can begin to be restored.

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.)

"Saying grace" is not just a set of words addressed to God, but that spirit of oneness that animates a 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.)

Fr John's teaching about fidelity to twice-daily meditation is exactly the same. He reminds that for this "work of God", the time of meditation is not even my own.

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.)

As I prepare to fall asleep at night, I rarely think about what trust it takes to allow myself to fall into sleep. Just as when I prepare to meditate, I rarely think about what trust it takes to let go of habits of mind. But Benedict helps me to see that silence may be bringing me closer to my natural condition of trust.

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.)

Prudent management allows the saving work of grace to happen. To me, this means that prudent management emerges out of an inner stillness that is attuned to love.

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.  [. . . ] 

It may be that local circumstances may make it impossible to provide he 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 paras. 1 and 3 of Ch. 40 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Between acknowledging both legitimate need and the dangers of drink, St Benedict navigates a path of moderation. In fact, his two greatest concerns seem to me to be about self-understanding (realizing our gifts from God, such as self-control), and the corrosive quality to the community of murmuring. Underneath all of this, I see the importance of right relationship, to the Ground of our Being, and to our brothers and sisters.

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 relaxed and alert for the integrative prayer of meditation.

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.

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.)

Do I allow my natural instinct for tender concern for age and youth to overcome my preoccupations with myself? Am I clear that cultural preoccupations with individual agency, power, even celebrity, can be dangerously powerful? Listening to the mantra is countercultural, and has helped me become 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.)

What is the relationship between those who are sick and Christ, that St Benedict so clearly draws? I have watched with those near death, and seen the body as if it were gradually being consumed by or radiating the spirit. The experience of sickness, weakness, and other infirmities must bring each of us closer to who we really are, and to witness this for others.

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.)

Can my kindness help others in my community to serve? Can I check my own judgmental and complaining behavior, however subtle, that harms the spirit of the community I serve?

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.)

I know that common meals can be a sacrament of community. St Benedict is reminding me that the small sacrifice of helping in the kitchen during mealtimes is also an occasion of grace.

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.)

Distributing goods according to needs, showing proper consideration for needs arising from individual weakness. I hear St Benedict talking about discernment, that is, looking at situations with selfless attention, and so knowing what to do.

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.)

St Benedict reminds me that everything I think of as "mine" is only on loan to me, and that I must learn to consider the common welfare in relation to my acquisitive habits. Fr John reminds me that even meditation is not "my" meditation. This must be how meditation creates community.

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.)

St. Benedict is reminding me that even household goods are shot through with grace. I'm in danger of overlooking this, and the role of goods in the life of the community, unless I care for everything as if it is of the Kingdom.

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 spirit of service is kindness. Kindness I recognize as a fruit of the Spirit, a fruit of meditation. Kindness directs the hearts of giver and receiver into right relationship.

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?

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 be to someone in whom I perceive an immaturity? I think it should be the kind of response that I would hope for, when someone perceived an immaturity in me. Firmness, if necessary, but also gentleness, acceptance, humble attention.

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. Each situation calls for its own discernment. But in general, I think full reparation includes forgiving myself for my mistakes, opening to the transformative power of God that allows me to begin again, and repairing any harm I have done to relationships.

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.)

I must learn ever more deeply that not all relationships can be saved, but that every experience can be redemptive.

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.)

St Benedict points out how the senpectae, the mature and wise senior members of the community, can be guides to one from suffering from uncertainty and confusion. They show the way to humble reconciliation, and they bring consolation. I thank God for the redemptive power of relationships in my own life, and pray that I may live in a way that finds the redemptive power of circumstances.

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.)

Benedict is warning me against myself and my own "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, and my thinking 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 the community, to have the solitude and the stillness to hear the Inner Teacher.

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.)

Contemplative silence is a way of purification, of simply learning to be more present to my true self, and so to others, in God.