Chapter 49: How Lent should be observed in the monastery

There can be no doubt that monastic life should always have a Lenten character about it, but there are not many today who have the strength for that. 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.)

Benedict's challenge to notice my thoughtless compromises brings me face to face with the question of how I understand obedience in my own life. Without a direct superior to answer to,  I understand that my obedience is to Jesus, the Teacher within. Do I turn to that Teacher in a consistent and integrated way, or in a way that is compromised by selfish habits?

Chapter 48: Daily manual labour (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.)

In Psalm 127 for Morning Prayer I read: "In vain is your earlier rising,/your going later to rest,/you who toil for the bread you eat,/when he pours gifts on his beloved while they slumber." Benedict's passage, and that of the psalmist's, strike me at first as opposed. But each in their own way point to the need to cultivate an inner alertness, an inner experience of the presence of God. Some days I'm like the lazy monk of Benedict's time, who just simply needs to be kept from sinking into lethargy. At other times, I'm like the beloved slumberer, who remembers God, and realizes God accepts me totally as I am. In both cases, the discipline of meditation is what sometimes protects me from lethargy, and at others offers me holy rest.

Chapter 48: Daily manual labour (paragraphs 3-5)

From the first of October to the beginning of Lent they should devote themselves to lectio divina until the end of he second hour, at which time they gather for Terce and then they work at the tasks assigned them until the ninth hour. 
(From para. 3 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)


In my translation of the Rule, there's a note on Roman timekeeping: "For the Romans, each day (from dawn to dusk) and each night (from dusk till dawn) was divided into twelve 'hours'. The actual length of these 'hours' varied according to the season; in summer they were longer during the day and shorter at night, but in winter they were shorter during the day and longer at night." This stunning passage makes me reflect on time as something to be embodied in a deeply confluent way. I imagine myself responding innocently to the movement of light through dark, like a flower or an animal, and I realize a new insight in recognizing the moment of Christ.

Chapter 48: Daily manual labour (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 Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Idleness, for me, is not holy leisure -- idleness is like being stalled or stuck in my own daydreams, while my ego manages my consciousness in a dull-witted way. The significance of work, and prayer -- and leisure -- comes through transformation of consciousness. Benedict's point here, as I see it, is that transformation of consciousness comes about through faithful, loving discipline. Just in the same way as we are taught to say the mantra.

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 and 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.)


I take it as a sign of maturity, I hope, and increasing fidelity to my meditation practice, that I let my family, and others, know more firmly and clearly when it's time for me to meditate. I temporize less, and risk more -- and gain more -- in the process.

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 Ch. 46 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

In the light of today's reading, I can see that yesterday's reading (about mistakes in the oratory) can relate very directly to the silence and stillness I keep while meditating with others. Today's reading takes me to a variety of domestic scenes, and the lesson I glean is to admit any mistake before I'm accused and become defensive. From meditation, I've become more patient with my own flaws, and stand a better chance of admitting them on my own. It seems to me that this is the way to inner and outer peace.

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.)

As I read this chapter, St. Benedict's point is not about perfectionism nor fear of making an innocent mistake, but rather it's about the humility of selfless attention.  Self-absorption leads to carelessness, which can be disruptive to the community.  Selfless attention leads to community.

Chapter 44: The reconciliation of those excommunicated

Any members of the community who have been excommunicated from the oratory and the refectory for faults which are really serious must prostrate themselves at the entrance to the oratory at the time when the celebration of the work of God comes to an end. 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.)

A profound bow, in humble silence -- not unlike the selfless attitude of meditation -- may sometimes be the best way for me to make amends to those I've injured.

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.)

Benedict puts great emphasis on the community as one body in offering thanks to God, and in eating together. This challenges the appetites of my poor little ego. But Benedict also fosters for me a compelling vision of a creation theology, in which I, as a creature, am indissolubly bound to the cycle of life and grace that sustains me on every level.

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 than the work of God. 
(Para. 1 of Ch. 43 of Saint Benedict's Rule, trans. by Patrick Barry OSB, 1997.)

Though Benedict is speaking specifically of the times for the Divine office here, I can easily apply this teaching to my understanding of times for meditation. Whether I'm sleepy, bored, busy, trying to solve other problems -- even if I don't feel like meditating -- I should set it all aside for the practice of selfless attention. This is the point at which loving discipline opens me to transformation -- far beyond what any "busy-ness" or problem-solving could accomplish.

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.)


I need outer quiet for rest, but true inner silence allows me to rest in the presence of God, and God's renewing energy.

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 paragraph 1 of Chapter 41 of Saint Benedict's Rule.)

What would my day be like today, if I managed everything so as to be totally open to the saving work of grace?

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. 
(From paragraph 1 of Chapter 40 of Saint Benedict's Rule.)

It astonishes me that, in a chapter on regulating the proper amount of drink, St. Benedict begins from such a broad premise that it gives no clue as to what he will apply it to. Even in his previous chapter on food he starts out talking about the main meal. It seems that wine elicits strong feelings, perhaps even stronger than food to some. In trying to discipline passions -- any passion -- especially my own, I think it wise to remember St. Paul's message about special gifts, and to balance self-acceptance with trust in the strength of the Spirit. Without grumbling.

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 paragraph 2 of Chapter 39 of Saint Benedict's Rule.)

To me, this is a startling reminder of the sanctity of my body, even in regards to something as simple as eating, and the wholly incarnational reality of Christ's presence in my heart. 

Chapter 38: The weekly reader

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 Chapter 38 of Saint Benedict's Rule.)

Benedict shows me how, in silence of the heart, I might experience the paradox in which I'm selflessly attentive to the Spirit (the reading), while also being selflessly attentive to the needs of others (the Spirit.) 

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 Chapter 37 of Saint Benedict's Rule.)

In the culture around me, that "tender concern" for age and youth, which Benedict identifies as a natural instinct, often seems lost amidst the pressures of materialistic, individualistic striving. What should be a unified community across the span of ages becomes a stratified society where "those in the two extremes" can become marginalized. Meditation helps me to see that frailty itself may be a powerful mediator of the expanding Spirit.

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 paragraph 1 of Chapter 36 of Saint Benedict's Rule.)

What this tells me today, is that even in my own weakness or sickness, I must remember Christ in me. Even if I'm feeling discouraged, I can still remember to relate with honor to the one who lives in my heart.

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 paragaph 3 of Chapter 35 of Saint Benedict's Rule.)

This reminds me of Fr. John's teaching when asked about the best preparation for meditation: Perform small acts of kindness. Kindness sweeps aside the ego, in order to see the other, and allow the heart to open.

Chapter 35: Weekly servers in the kitchen and at table (paragraphs 1-2)

All the vessels used in their service should be returned to the cellarer in a clean and sound condition. The cellarer can then pass them on to those taking up these duties with a reliable record of what has been returned and what has been issued again. 
(From paragraph 2 of Chapter 35 of Saint Benedict's Rule).

St. Benedict challenges me this morning to look at the spiritual dimensions of keeping "reliable records".  I understand that within the context of a community such attention to detail ("on things of no account an unaccountable zeal bestowing", as John Main would quote) encourages order and peace. I also understand that within a community or family there are a variety of personalities, some who seem more suited by nature to be "accountants", and some who are required by circumstances to be more involved with record-keeping than they might choose. St. Benedict urges me to look upon my involvement in these practical matters with discernment -- how do I do my work in a way that creates the best conditions for seeking God?

Chapter 34: Fair provision for the needs of all

The principle from Scripture should be established in the monastery, namely that distribution was made to each in accordance with their needs. . . . [This] should simply be a way of showing proper consideration for needs arising from individual weakness. . . . In that way all in the community will be at peace with each other.
 (From Chapter 34 of Saint Benedict's Rule.)

I'm struck by the simplicity of the message: by acknowledging our true needs, we invite the Spirit, and we can be at peace with each other. But first, to participate in Benedict's vision of community, I must be at peace with myself. This means I must accept my own weaknesses, and entrust them to the Spirit for its creative action.

Chapter 33: Personal possessions in the monastery

Those in monastic vows should not claim any property as their own exclusive possession - absolutely nothing at all, not even books and writing materials. After all they cannot count even their bodies and their wills as their own, consecrated, as they are, to the Lord. 
(From Chapter 33 of Saint Benedict's Rule.)

After teaching me about the sacramental potential of created things, in two previous chapters, Benedict now wants to make sure that I don't grasp at created things, for the sake of constructing a false sense of self. Yet I'm still a creature myself, as he reminds me, with a body and a will. In my own creatureliness, I can live in a way that offers everything, including my selfless attention, to my Creator.

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 paragraph 2 of Chapter 32 of Saint Benedict's Rule.)

Here again in Benedict's Rule I'm reminded that maintenance has its place in the contemplative vision. Everything in creation has sacramental value, I believe. Chores that don't seem "fun" may still transmit meaning and joy, if I pay attention, and in this way connect me deeper with community.

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. 
(From paragraph 2 of Chapter 31 of Saint Benedict's Rule.)

Among the fruits of the Spirit -- which are the fruits of meditation -- perhaps one that I most welcome into my life is kindness. St. Benedict is right to place humility in the first position, because I know from my own experience that even kindness can become infected by the ego, and become a sort of smoothed-over resentment. But in its pure form, kindness has every reason to become my "go-to" response when I'm in a situation that demands my response, and I don't know what else to do.

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 paragraph 1 of Chapter 31 of St. Benedict's Rule.)

If there's a single line in the Rule that speaks to me profoundly of my life as a householder, perhaps this is it. Meditation gradually transforms my vision of daily chores  -- even including repetition, repair and maintenance! -- so that I might glimpse the incarnational reality that lies at the heart of all of creation.

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 Chapter 30 of Saint Benedict's Rule.)

I believe that the truly "proper way"of correction is the selfless way -- a way which guides my discernment of what is kind and appropriate. My ego, my anger, my harsh projections onto others, have no place here. 

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. That will be enough, but it must be in the lowest place as a test of humility. 
(From Chapter 29 of Saint Benedict's Rule.)

The discipline of meditation has taught me, over time, to accept my own "false starts", in fact, not to even label them as false starts. To label my undisciplined attempts of meditation as false starts is to overlook the lessons in self-knowledge they contain. Because I can always begin again -- do begin again every time I meditate -- I learn to accept myself, without judgment, and rest in the presence of 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 Chapter 28 of Saint Benedict's Rule.)

Relapse and amputation are two vivid and uncomfortable concepts for me. But my experience of life teaches me that, after years and years, I can still find myself saying about some personal shortcoming or fault: "I can't believe I'm still dealing with this after all this time!". Relapse, to some degree, may just be part of the pattern of personal growth, and an opportunity to learn self-acceptance. But amputation reminds me that the ultimate call of Christ is to die to self. I sense that, with the guidance of the Spirit, self-acceptance will lead me to learn to die a little more to self.

Chapter 27: The superior's care for the excommunicated

[The abbot or abbess] should be well aware that they have undertaken an office which is more like the care of the sick that the exercise of power over the healthy.
(From paragraph 2 of Chapter 27 of Saint Benedict's Rule.)

For me to accept the gospel message that the "weakest" members of society should be at the center of concern, means that the eye of compassion must open and alert in my heart. But compassion for others isn't possible, I believe, without compassion for myself. From this vantage point, weakness becomes not a category by which I distinguish others from myself. Instead, compassion for weakness becomes a unifying feature in a community of love.

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. 
(Chapter 26 of Saint Benedict's Rule.)

Experiences such as the deep, extended silence of the recent School retreat in Connecticut have taught me how powerfully the Spirit can work in a solitude supported by the love of those around me.

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 Chapter 25 of Saint Benedict's Rule.)

I can sit a long time with Benedict's difficult directives on excommunication, trying to discern the wisdom and compassion they hold for me. In this passage, I identify with the "guilty person" who blames others for my faults and frustrations. Benedict urges me to take responsibility for my own shortcomings, to place my cares in Christ, and to give to the community from the abundance of a realized heart.

Chapter 24: Different degrees of severity in punishment

Anyone found guilty of faults which are not too serious should be excluded from taking part in community meals at the common table. (From Chapter 24 of Saint Benedict's Rule.)

I love meals with friends, especially when the experience exudes warmth and understanding. Meals with family are sometimes that way, too, but they can also be more challenging, particularly across the generational divide. I think St. Benedict is pointing to both kinds of experience here, in referring to the significance in taking part in community meals at the common table. Sometimes rewarding, sometimes irritating, the common table is where I learn to belong.