Chapter 73: This Rule is only a beginning

The purpose for which we have written this rule is to make it clear that by observing it in our monasteries we can at least achieve the first steps in virtue and good monastic practice. (From para. 1 of Ch. 73 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

These are welcome words to me today, as consoling as John Main's assurance that, "in meditation, we are all beginners".  St. Benedict accepts me as I am, offers me both compassion and challenge, and encourages me to trust the Lord.

Chapter 72: The good spirit which should inspire monastic life

It is easy to recognize the bitter spirit of wickedness which creates a barrier to God's grace and opens the way to the evil of hell. But equally there is a good spirit which frees us from evil ways and brings us closer to God and eternal life. (From Ch. 72 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I know that I have both good in the evil in myself, both love and alienation. And yet, I wish not to be judgmental, even about these matters, if my judgment comes from my ego. Meditation teaches me an openness, tolerance and compassion that seeks out the redemptive qualities of experience.

Chapter 71: Mutual obedience in the monastery

Obedience is of such value that it should be shown not only to the superior but all members of the community should be obedient to each other in the sure knowledge that this way of obedience is the one that will take them straight to God. (From para. 1 of Ch. 71 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Quakers speak of "seeing that of God in each other". With this kind of vision, Benedict's teaching on mutual obedience makes sense to me. Obedience means relating -- to all of creation -- with the eye of selfless love.

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.)

When I "presume" to act, I'm driven by my ego, instead of the authority of unself-conscious love. Meditation helps me to be more aware of my presumptuous ego.

Chapter 69: No one should act as advocate for another

Such a thing must not happen in the monastery because it would provide a very serious occasion of scandal. (From Ch. 69 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict is encouraging me to be aware of those situations when I think I know what is best for someone else, and then try to force the issue. What seems like trying to help can actually be pompous and disrespectful. I must realize that it is often best to let another learn from the consequences of his or her own behavior.

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.)

Christ blesses me with those who challenge my perceptions of my limitations. In this way, what I might dismiss as mere weakness, becomes, through deep listening, through meditation, my "growing edge". This growth may help to be more sharply aware of Christ in all things.

Chapter 67: Those sent on a journey

Those who are sent on a journey should commend themselves to the prayers of all 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 momento of all who may be absent. (From Ch. 67 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Sometimes my journeys are the undesirable ones of wandering from life-giving routine, from spiritual discipline. But bringing myself back from distraction and judgment, practicing selfless attention, I experience a "memento", a reminder, of who I really am.

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

I can glimpse the possibility of an inner emotional stability as a fruit of meditation. My emotions are a part of being human, and I experience their transience. I hope to befriend them, in their peace or drama, in their coming or going. Stability helps me to open my heart to the presence of Christ, to discover compassion for my own wayward feelings, and thus, greater compassion towards the difficult emotions of others.

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 faith that with one overriding purpose -- the practice of selfless attention -- my inner conflicts can become more peaceful, and my relationships can become more charitable.

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.)

There have been instances where my ego has conceived out of an evil spirit of self-importance that it is my superior and for that reason assumes the powers of a tyrant, encouraging scandalous divisions in myself and my relationships. Meditation teaches me my true source and superior.

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

They should not be trouble-makers nor given to excessive anxiety nor should they be too demanding and obstinate, nor yet interfering and inclined to suspicion so as never to be at rest. (From para. 4 of Ch. 64 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict allows me to be a little anxious and demanding and obstinate, but only because I am still learning to rest in the Lord. But, it's from that point of rest that I can be most present and respond most appropriately.

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

Here again, St Benedict directs me away from a judging mindset, and towards the heart of another. In the same way, meditation teaches me to discern that of God within.

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

It seems to me wonderfully true, that life-giving order emerges out of everyone being the first  -- the first to show kindness to the other.

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

St. Benedict helps me to realize my moment of conversion -- my entry into an inward "re-ordering" as a new creation in Christ -- as a faithful movement away from self-centeredness, and towards Christian community.

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 rootedness in my relationship to God.

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

But if no such negative signs are apparent it may be right to go further and not wait for a request to be accepted in the community. It may even be right to persuade such a one to stay so that others may benefit and learn from such example. (From para. 2 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, community means understanding that God has brought me together with others. In the light of meditation, these relationships offer a way through personal dividedness and into harmony. Even when relationships falter, the Spirit is still present in the redemptive value of experience.

Chapter 61: Monastic pilgrims from far away (paragraphs 1-2)

It may happen, of course, that one of them may find something to point out in criticism about the customs of the monastery, using sound arguments in a spirit of charitable deference. In that case the superior should consider the whole question with care and prudence in case it was for this very purpose that the pilgrim was sent by the Lord. (From para. 1 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Pilgrims come into my life, sometimes bringing conflict, affection, or other dynamics. And I am a pilgrim in theirs.With  the practice of meditation, and inn God's own time, our relationships have the potential to harmonize and transform us.

Chapter 60: The admission of priests into the monastery

An ordained priest who asks to be received into the monastery should not be accepted too quickly. 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.)

My ego wants to set me above and apart; the Spirit wants to set me down to serve.

Chapter 59: Children offered by nobles of by the poor

Everything concerned with this property should be negotiated in such a way that not the slightest hint of personal expectations can be entertained by the child in a way which could lead through deception to ruin. (From para. 2 of Ch. 59 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict, and John Main, both urge me to relate purely and freely to the material world, with detachment, so that I may find my true source of belonging in God.

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

When the decision is made that novices are to be accepted, then they come before the whole community in the oratory to make solemn promise of stability, fidelity to monastic life and obedience. (From para. 4 of Ch. 58 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict teaches me that the monk is one who seeks God. Through meditation I've come to appreciate the wisdom of the Rule, that this inward seeking also creates community. The solemn promises Benedict names apply to to the totality of my journey inward and outward. Somehow, in this knitting together of the inward and the outward, the monastery without walls is formed.

Chapter 58: The reception of candidates for the community (paragraphs 1-3)

The entry of postulants into the monastic life should not be made too easy, but we should follow St John's precept to make trial of the spirits to see if they are from God. (From para. 1 of Ch. 58 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The trials of my spirit are often those self-generated trials of my own obsessions, fears, fantasies, sense of isolation. I must not give up on the path of meditation, so that the waywardness of the ego does not distract me from the Source of love.

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.)

The term "being creative" often connotes some kind of rare gift of personal artistic expression, and so creativity becomes linked with the ego. In fact, I've found that the ego impedes true and selfless creative gifts. The best model for me of being creative is meditation, where I meet “the Creator of all that is valuable”.

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.

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.

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.)

Being content with what is reasonably available, and yet also appropriate to size and build. It seems to me that Benedict counsels against a preoccupation with clothing and the false identity that can come with it. But he also counsels for clothing that dignifies the true self in every size of person.

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 my true needs and those of others, a detachment from using things to control others, and from being controlled by things myself: This message liberates me to help me find my underlying purpose,

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.)

"The poor and the pilgrims" represent for me a lack of pretense, a way of being that is more transparent. Freed of being encumbered, the heart can shine.

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 like a broom that sweeps away the clutter of my inner space. This broom clears the way for poverty, a path of dispossession, that will lead to purity of heart. The mantra takes me deeper and deeper, eliminating the psychological baggage that can pile up, allowing me to move closer to my source.

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 and temptations which take me off course, I thank God for allowing me to return to the discipline of meditation.