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 day is there a disconnect between who I truly am and what I do? What are the thoughtless compromises in which distraction takes place over attention, ego takes place over love? May I learn to recognize these habits of mind, and allow being truly present to change me.

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.)

I think that idleness must be a disconnect between body and spirit, and that simple, mindful, prayerful work can mend the gap.

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.)

At this stage of my life, I really have no one else to blame for my distracted or "semi-conscientious" ways. Has meditation helped me to become more focussed? Perhaps, or perhaps I'm better at recognizing my distraction. Maybe I 'm better at accepting distraction as part of the human condition. Maybe I'm kinder with myself about it.

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 time in lectio divina. (From para. 1 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, being idle is a recognizable but unsatisfying state, characterized by distractibility and fantasy. It is not true rest. A remedy for idleness is turning my attention away from my thoughts and moods, as purely as possible. I know that I am not idle if my soul is resting in God.

Chapter 47: Signaling 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.)

Something as simple as letting my family and friends around me know that I meditate, and that those times are regular and sacred, is a way for me to "signal the time for the work of God". Doing this helps me in my commitment, and helps others to respect the appropriate boundaries of the practice.

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 being totally present -- interferes with meditation or other work I do. But am I alert to how my distracted state of mind diminishes my community?

Chapter 44: The reconciliation of those excommunicated

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

St Benedict tells me to repent of my mistakes, or to forgive another, by discerning "that I/they have done enough in reparation". How will I know what enough is -- it must be something less than perfection, but that involves my whole being. And, how will I know what reparation is -- it is certainly repairing damage I have done to relationships. But, even more, I think it is letting go of past mistakes and allowing God to create me anew.

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. Any, therefore, who through carelessness or some other personal fault do not arrive in the refectory in time for grace should simply be corrected until after the second occurrence of this failure. (From para. 4 of Ch. 43 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Food, thanksgiving, community. Benedict reinforces the shared humanity and community of mealtimes, and, for me, this experience itself is a grace. However, in my life and, so it seems, in the culture, this communal experience has become less frequent. So I must remember in the moment of grace before meals how I am connected to all creation.

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.)

Interruptions are almost always a blow to my ego. If not outwardly, at least inwardly I'm likely to get cranky when they occur and break my focus. But my own unfocussed procrastination makes me cranky, too. It's an odd relationship that I have with time and attention, that Benedict is helping me to correct: Be in the present, turn to God, flow.

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.)

With exterior silence, I can still drum up a great deal of fantasy, confusion, suffering. Sometimes my urge to linger in disconsolation is strong. What I know from my own experience is that true silence is an interior knowing that I am always at rest in God. May I turn more and more toward my mantra at all times to unlock the silence in my heart.

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.)

Managing everything so prudently that the saving work of grace may be accomplished -- to me, this is discernment, a fruit of meditation. In this sense, discernment becomes a way of life, of being more and more open to what is, and responding in life-giving ways.

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), energizes me with the realization that God's gifts surround me -- and include the gift for me to receive God's gifts.

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.)

I sense two challenges here: The first is to be a protector of the young and old, who are not seen as powerful in our society. And the second is to find practical, down-to-earth and interpersonal ways to do so.

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.)

I can wish to avoid the sick or the weak because I see them as an inconvenience to myself. I can also wish to avoid seeming sick or weak myself, because I fear those experiences will expose my failure. But in the pure moment of being with sickness or weakness I paradoxically find the true center.

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.)

Benedict's instructions are simply to serve the server. Living in this way seems to me to be a down-to-earth example of service to each other becoming a habit of being.

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 aligned on the center, and therefore invaluable, 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.)

Compassion for the weaknesses of others leads to compassion for my own weaknesses -- or vice versa, as it is probably not a linear process. And the same is true of finding and respecting unexpected strengths in others and in myself. This is the Gospel vision that creates relationships that are mutually supportive and transformative.

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.)

In meditation I know that 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. In the same way, I can begin to understand how important it is that I respond to my possessions with detachment. The less I try to possess, the more I realize what is being given.

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 seem to me to blend mutual responsibility and good administration -- a universal sense of caring which is actually organized by a selfless view of reality.

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 best time and place and way to relate to another, flows from loving kindness. Loving kindness is not the result of self-consciousness nor of self-analysis. But, it is the best preparation for, and a fruit of, meditation. I grow to see that in every moment, some way can be found to relate with loving kindness.

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, if not 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.)

St. Benedict's word this morning reminds me of the discernment that comes true attention: Not to approach anyone from my ego, with a desire to control, but to approach everyone from my heart, with a desire to love. Then I am open to the grace to know what to do.

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 born of my ego, but of selfless attention, 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.

Chapter 27: The superior's care for the excommunicated

Therefore the superior should use every curative skill as a wise doctor does, for instance by sending in senpectae, that is, mature and wise senior members of the community who may discreetly bring counsel to one who is in a state of uncertainty and confusion; their task will be to show the sinner the way to humble reconciliation and also to bring consolation, as St Paul also urges, to one in danger of being overwhelmed by excessive sorrow and in need of the reaffirmation of love which everyone in the community must achieve through their prayer. (From para. 1 of Ch. 27 of St. Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

After having pondered the chapters on excommunication, it's a blessing to read the outpouring of compassionate inclusion that Benedict bestows upon the "one in danger of being overwhelmed by excessive sorrow".  I hear him saying that the wisdom that cures is not driven by anyone's ego, but by "the reaffirmation of love which everyone in the community must achieve through their prayer".

Chapter 26: Unlawful association with the excommunicated

If any member of the community presumes without the permission of the abbot or abbess to associate in any way with or speak to or give instructions to one who has been excommunicated then that person should receive exactly the same punishment of excommunication. (Ch. 26 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Interior growth happens between an individual and God, and so I must respect that precious space in myself and others.

Chapter 25: Punishment for more serious faults

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

St. Benedict's words sound harsh to me, and yet they offer the solace of privacy, work and prayer that I can see as important to strengthening interiority. His words also remind me to be patient and to respect with vigilance the difficulties that can be associated with growth -- mine and another's.

Chapter 24: Different degrees of severity in punishment

The severity of excommunication or any other punishment should correspond to the gravity of the fault committed, and it is for the superior to decide about the seriousness of faults. (From Ch. 24 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

How often as my ego asserted its "right" to overreact?  As a balm, I aspire for self-control, appropriateness, and love.