Chapter 50: Those whose work takes them away from the monastery

In the same way those sent on a journey must be careful not to omit the hours of prayer which are prescribed for the whole community. (From para. 2 of Ch. 50 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In Benedict's monastery, saying the Divine Office guides the community in always putting God first, and in this way helps the community to keep time holy. In the same way, my regular hours of meditation act as a corrective to aspects of my life that would leave me wandering, confused, and alienated.

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 between who I am and what I do? When do distractions create thoughtless compromises in my life? Am I attentive to the times when compulsion overtakes patience, when being self-important overtakes being kind?

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.)

Idleness seems to me to be a disconnect between body and soul - a forgetting of the awe in which Benedict wants me always to live. When awe is a part of my whole being, then attention is natural, and work becomes holy.

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 am grateful for the realization that, even in my own life, time can have a malleable quality, and find its purpose in bringing me to God.

     

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.)

It seems to be that it's in that flashpoint, between hand and heart, that awareness can be sparked, my attention can become full, and my work, no matter how small, 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.)

This chapter speaks to me about the discipline of twice-daily practice, a regular "letting go" of "my time" for God's time, in a way that helps me to realize that all time is God's time.

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 helps me to focus on my reason for doing whatever I do: am I doing better at seeing each task, each moment, each person as an opportunity to relate with love and gratitude? Am I better at seeing that, no matter how small the work seems, Christ waits for me there? Am I better at seeing how failures in my attention may require reparation 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  -- my lack of attention -- interferes with meditation or other work I do. But am I alert to how my distracted state of mind makes a difference to those around me? Do I consider how the consequences of a lack of attention in my life could impact those I don't even know?

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 that true reconciliation, and enough reconciliation, is accomplished at the deepest of levels, in humble silence, in my heart.

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.)

I am suddenly seeing that "saying grace" describes both giving and receiving. I say grace to receive grace; I receive grace and express gratitude. The same word used to describe a prayer of thanks also describes unmerited fullness of life. To me grace suddenly takes on the aspect of relationship between the one who says thank you and the One who gives all. No wonder, then, that Benedict calls the whole community together for this dynamic event.

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 my ego might consider to be interruption. Then, in a short sentence, he makes his point. Meditation teaches me how to deal with distraction, or with the utterly unexpected, so that I learn to pay attention to what is essential.

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 comes to me in moments of peace of mind, as a fruit of meditation. It is an interior remembering that I rest at all times, in all conditions, in God.

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.)

St Benedict uses ordinary examples such as amounts of food and drink, and meal schedules, to offer a basic principle of leadership: managing wisely. He offers compassionate disciplines for personal growth and community well-being, ones that fit well into my own life. I am awed by the purpose of wise management: so that in everything the saving work of grace may be accomplished.

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 or eat), helps me to realize in what embodied and ordinary ways grace builds on nature.

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.)

As a fruit of meditation, of fidelity to the mantra, I experience a growing alertness to the call of frailty, and a tender response.

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.)

From time to time, I've noticed when someone is repulsed by the sickness of others, or avoids admitting to sickness in themselves as if it were a character flaw. But I hear St. Benedict suggesting that it is the sick who most truly represent Christ, and that their care is an absolute priority. This coincides with my own experience that the sick or the frail are sometimes the most "transparent" in a sense, revealing something about creation, that creation is animated not by ego but by love.

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.)

Serving the server -- this is like being the first to be obedient to each other. The motive is paying attention to the needs of others, practicing kindness, and integrating everyone into the community in harmony.

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 am too often 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.)

Meditation is not even "my own" but entry into the prayer of Christ, and in this way I am graced to receive what I need arising from my individual weakness.

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.)

John Main reminds me that I don't even "possess" meditation. Meditation is not "my" prayer, but participation in the prayer of Christ. He challenges me to experience how fidelity to this practice of selfless attention bears fruit in generosity, and liberty of spirit.

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.)

I often make to-do lists, but the way I use them can be rather inconclusive. In this chapter, however, St Benedict suggests to me that even keeping a list can have a purpose beyond the self, for the good of others, and even as part of the mystical vision of everything belonging in the Body of Christ.

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.)

There are countless ways that I can be attentive to creating an atmosphere of kindness and well-being, conditions conducive to contemplation.

Chapter 31: The qualities required by the cellarer (paragraph 1)

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. (From para. 1 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict is telling me that even mundane things are sacred -- that everything mediates the love of God, and that this is reality.

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 touch this me this morning in a way that reminds me of my ego's "fight or flight syndrome": rushing into to control a situation (or the people in the situation) because I think I know best, or holding back (because I recognize behaviors that annoy me and I disdain to engage). But such a naive response means I am more reactive than free. To find the right way of dealing with my own degree of understanding, I must be faithful to the detachment of meditation.

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 "repair" my false starts, my failings, my comings and goings, may involve material goods, but that is not the real point -- the real point is to repair relationships that have been harmed by my self-centeredness. Realizing such huge implications of my behavior can  make me feel helpless. But even that sense of helplessness is a call to recenter 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.)

When is the time to accept difficult relationships, and when is the time 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 made my way through the difficult chapters on punishment, I'm glad 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 selfless attention of the community's 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 I must respect that precious space in myself and others. In doing so, I can become a more constructive presence in community.

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 solitude, work and prayer that build up interiority. His words also remind me to be patient and respectful of the difficulties that can be associated with inner 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 has my ego asserted its "right" to overreact?  May my temper give way to self-control, appropriateness, respect.