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 continually reorients me to the other and the Other.

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.)

Why, I wonder, does it it seem so much easier to see what is bitter in others and in myself, than to see what is good? I'm aware of having a stubborn and very human disposition towards alienation. But, its hold over me is loosened by the practice of meditation.

Chapter 71: Mutual obedience in the monastery

Any monk or nun who is corrected for anything by abbot or abbess or one of the seniors and perceives that the senior is upset by feelings of anger, even though thy may be well in control, then that junior should at once prostrate on the ground in contrition and not move until the senior gives a blessing which will heal the upset. (From para. 2 of Ch. 71 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)


Mutual obedience will "heal the upset". As in many human encounters, it's not clear to me that one person is completely right, and the other completely wrong, but the community order holds true. Everyone must be obedient to making the necessary gesture of forgiveness. Perhaps I am to learn that a spirit of mutual obedience ensures a spirit of mutual forgiveness.

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.)

Presumptuous behavior, it seems to me, is the opposite of seeing reality, the opposite of right relationship. Presumption comes from the ego and drives me to make judgments and assume power over others. Seeing reality is a gift of the Spirit, putting me into right relationship with the other, without any objective other than to be.

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.)

I think St. Benedict is telling me that self-interest, even when it appears to be service to another, creates division. My responsibility to community is to allow the life of Christ to act within each of us, and among all of us.

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 perception of my limitations. In this way, what I might dismiss as mere weakness, becomes, through deep listening, my "growing edge".

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 away from life-giving routine and spiritual discipline, from my place in community, from openness to reality rather than to fantasy. But the "momento" of my true identity in Christ is in saying the mantra.

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 begin to know an inner emotional stability as a fruit of meditation. My emotions are a part of my humanness, and I experience their transience. I hope to befriend them, in all their peace or their drama, in all their coming or going, and let them be. Compassion for my own wayward feelings may help me to be  more compassionate with 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.

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.)

My job is not to be busy about controlling people or events, but to rest in the Lord. Here I discover the resourcefulness that springs from being grounded in love.

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.)

St. Benedict demands the effort of discernment in recognizing leaders. This teaching challenges me, personally, to recommit myself to the path of meditation and self-knowledge. Then, whatever leadership positions I may find myself in, in whatever ways I may have an influence on other people, I may be more selflessly attentive.

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 recognizing the Spirit that dwells within us and among us.

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.)

Through his emphasis on the simple act of arriving at the monastery door, St. Benedict helps me to see my own moment of conversion -- my movement away from self-centeredness and towards Christian community -- as the moment I commit to becoming a new creation in Christ.

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.)

To my ears, St. Benedict is not discouraging a spirit of initiative or service. He is, more directly, reminding me of the dangers of spiritual pride, and that the ego can insinuate itself into absolutely anything.

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.)

In my experience, being in community means understanding that God has brought me together with others, so that I may travel beyond myself, and find all of us in Christ.

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

If, on the other hand, such a pilgrim monk or nun has been revealed as a guest to be overbearing and full of bad habits then not only should all further association with the community be refused but such a guest should quite openly be requested to depart for fear that such a wretched example might lead others astray.  (From para. 1 of Ch. 61 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, a fruit of the practice of meditation has been realizing deeper spiritual resources to help me grapple with issues of unhealthy relationships, and setting boundaries that help to protect an inner freedom.

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. Thus, I lose myself and find myself in love.

Chapter 59: Children offered by nobles or 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.)

A sense of entitlement, what I think I deserve or is due to me, expectations of a material or interpersonal nature -- these are all facets of my ego striving for its own importance. My participation in a loving community, and our practice of meditation, keeps me from ruin.

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 his monks are not just solitary,  but part of a community committed through love to the work of seeking God. Through the practice of meditation, I begin to understand how the solemn promises Benedict names apply to both my journey inward, and to my journey outward.

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.)

Considering "trial of spirits" helps me to recognize that sorrow and joy, success and failure, life and death, seem to be inseparable, and that what matters is if I proceed in faith, knowing that I am already redeemed.

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 they have the permission of the superior. (From para. 1 of Ch. 57 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I've noticed the way people sometimes consider themselves "creative" or "not creative", and I don't think the distinction is very helpful. We may have different gifts, but I think that being creative is nothing less than to live with an open heart and selfless attention, learning to live out of the resources of God. Creativity is the fruit of relationship. What would happen if we all considered ourselves creative in this way?

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.)

Who am I? The superior? The guest? The pilgrim? The Christian vision of unity recognizes Christ in all of my aspects, and in the aspects of everyone I meet.

Chapter 55: Clothing and footwear for the community (paragraphs 3-4)

There is one saying, however, from the Acts of the Apostles which the superior must always bear in mind, namely that proper provision was made according to the needs of each. (From para. 4 of Ch. 55 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Accumulation of stuff is a problem in my household. What if I more carefully discerned what each of us really needs -- a word, a look, a gesture, a prayer?

Chapter 55: Clothing and footwear for the community (paragraphs 1-2)

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 Ch. 55 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

With all of Benedict's concern for economy and practicality, I'm touched by his attention to appropriate fit. This speaks to me of the dignity of the body, and offers a gentle challenge to bear with honor the indwelling spirit.

Chapter 54: The reception of letters and gifts in the monastery

No one in a monastic community may receive or send to others letters, gifts of piety or any little tokens without the permission of the superior, whether it is their parents who are concerned or anyone else at all or another member of the community. (From Ch. 54 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict reminds me to give and to receive without the strings of my ego attached.

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 respond to 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 are those without possessions. Pilgrims are those who leave everything behind to seek. Being unencumbered, they can become more transparent, so that Christ radiates from them more clearly. Being poor, a pilgrim, and unencumbered is also the way of saying the mantra.

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.)

Jesus teaches me: "But when you pray, go into your room and shut the door and pray to your Father who is in secret" (Matt 6:6). My inner room is my heart, my oratory, where Jesus dwells. In this oratory it is always time for spring cleaning, for selfless attention to the mantra, and for clearing out clutter, self-will, and all of my psychological baggage.

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.)

Too rushed, too tired, too many bad habits -- I can be quick to rationalize reasons why I can "skip out" on my spiritual attentiveness. St. Benedict is reminding me to return always to my source.