Chapter 52: The oratory of the monastery

The oratory must simply be 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.)

Moving from a house to a new home -- a time for me to let go of much of the emotional and material baggage that clutters my heart, my oratory, and keeps me from growing in prayer. My life becomes more and more about living in that creative space with God.

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.)

Keeping custody of my senses -- this is the phrase that arises spontaneously for me. Indulging in the constant, "pressing invitations" of electronic media and the internet. Wanting to stay centered and attentive to the inner silence.

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

"Those whose work takes them some distance from the monastery so that they cannot manage to get to the oratory at the right times of prayer must kneel with profound reverence for the Lord and perform the work of God at their place of work. (From para. 1 of Ch. 50 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I can understand this passage in terms of good instruction when I must meditate in an unaccustomed place. But I also find it helpful when it's hard for me to meditate at all. First, it resonates with John Main's instruction to say the mantra whether or not I feel like it. Secondly, it sensitizes me to the divine energy that is constantly sustaining me, regardless of any conditions.

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.)

I can replace thoughtless compromises with a thoughtful, heartfelt Yes! to whatever surprising and perhaps even painful ways grace touches my life. To do this, I need to nurture discipline and attention.

Chapter 48: Daily manual labor (paragraphs 6-7)

Sunday is the day on which all should be occupied in lectio divina, except for those who are assigned to particular duties. (From para. 6 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Here St. Benedict relates for me the practice of lectio with the practice of holy leisure. Sunday, in particular, is a time for me to read the book of life with relaxed and alert attention, as I learn in meditation.

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.)

I'm interested in Benedict's Lenten directions to have only one book, and to read it daily in a regular and conscientious way. For me, this would be a form of fasting, accustomed as I am to dipping freely into books and the internet. It would also be a form of lectio that would bring my disciplined and selfless attention to the book. Meditation teaches me that I can bring these qualities, even beyond Lent, to every single aspect of my life.

Chapter 48: Daily manual labor (paragraphs 1-2)

Idleness is the enemy of the soul. Therefore 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.)

Meditation and lectio teach me an openness of mind and heart that expands my being -- and helps me to penetrate experiences to find the presence of God.

Chapter 47: Signalling the times for the work of God

The superior is personally responsible for making sure the time for the work of God, both at night and during the daytime, is clearly made known to all. (From para. 1 of Chap. 47 of Saint Benedict!s Rule, trans. by Patrick Barry, OSB, 1997.)

Do I quietly rationalize reasons to miss my times of meditation, or do I clearly make known to others, as appropriate, my times and even purpose of meditation?

Chapter 46: Faults committed elsewhere

It is, however, important that, if the cause of wrongdoing lies in a sinful secret of conscience, it should be revealed only to the superior or one of those in the community with recognized spiritual experience and understanding, who will know the way to the healing of their own wound and those of others without exposing them in public. (Para. 2 of Ch. 46 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

To experience that most secret part of myself, and to respect it in others, seems to be a part of the paradox of being in true and divinized relationship.

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'm sorry for my failures of inattention, for my failures of humility and love. Thank God I'm not expected to be perfect, but simply to be full of faith.

Chapter 44: The reconciliation of those excommunicated

Anyone who is excommunicated from the refectory only for a less serious fault should perform the same act of reparation in the oratory until permitted to cease; the superior brings this penance to an end by giving a blessing and saying 'that is enough'. (From para. 2 of Ch. 44 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think the power behind the words "that is enough" is that of forgiveness and personal growth, when a time of sorrow must become a time of new life.

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.)

Saint Benedict relates gratitude and oneness -- it seems to me that gratefulness is best experienced through the relationship of love.

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.)

Soundlessly and selflessly I turn to God. The more I do so, the more rediscover peace.

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.)

"Lead us into that mysterious silence where Your love is revealed to all who call." These words of the opening prayer call me to attention and call me to heart-centeredness. The practice of meditation moves me gradually toward experiencing life from the silent place 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 murmuring. (From para. 1 of Ch. 40 of St. Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict feeds me with more than a meal: He gives meaning and substance to my days, urging me to co-create with God in blessing the world with opportunities for 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. 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.)

Benedict's discussion of gifts from God, in relation to the proper amount of drink, surprises me. I understand self-control to be a fruit of the Spirit. But whether gift or fruit, perhaps the discernment of how to live my life in a way which makes me most consistently open to the selfless praise of God, is what he's talking about.

Chapter 39: The amount of food to be made available

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.)

These are strong words against overeating -- an indulgence all too easy to do in an affluent and fast-paced culture. But I hear St. Benedict in these words affirming the staunchly incarnational -- embodied -- nature of prayer and service. My body must be part of the integrated whole of selfless attention, and my body must be fit for selfless service.

Chapter 38: The weekly reader

Everyone on 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.)

St. Benedict asks for complete silence, without even whispering, total attention to the reader, and simultaneous attention to the needs of neighbors while eating one's own meal. I don't think this is multitasking. I think this is like what a pilot might call "situational awareness", but in the best sense of being totally present to the reality in which the love of God is interpenetrating.

Chapter 37: Care for the elderly and 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 Ch. 37 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It seems to me that the "natural instinct" of which St. Benedict speaks is not so apparent today. May I become ever more sensitive to the special gifts of the elderly and the young, and reflect them back to them.

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 Ch. 36 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Being sick, or being with those who are sick, can sometimes radically simplify my vision, and make me more sensitive to Christ's healing power of relationship.

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.)

How do I "make a martyr" of myself? What shift of circumstances or attitude, even very small ones, can I make with the help of grace, to bring blessing upon those I serve?

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

None should be exonerated from kitchen duty except in 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). 

I think it's not just the act of kitchen help, but the illuminating desire to be of selfless service that makes small jobs opportunities for great love.

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.)

There it is again -- weakness. When I gather my energies around recognizing and respecting the weaknesses of others, I can honestly acknowledge my own weaknesses as well. Into this relationship Christ comes, provisions are handled fairly, and the relationship becomes transformative.

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 wills as their own consecrated as they are, to the Lord. (From Ch. 33 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I live in an embarrassment of riches and of accumulated stuff. But my meditation practice consecrates me to the Lord. Selfless attention can grant me the grace of detachment, of generosity, of liberty of spirit and the holy use of things.

Chapter 32: The tools and property of the monastery

Any one who is negligent in dealing with the monastery property or allows it to deteriorate must be corrected with a view to improvement. (From para. 2 of Ch. 32 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I sometimes think that much of life is about maintenance. Benedict reminds me that even routine maintenance reveals the kingdom of God within and among us, "in no way isolated from the meaning of our ordinary activity" (John Main, The Present Christ). 

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 para. 2 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict pegs a pleasant manner to humility. To me, this is a kindness born of true self-knowledge, not of a selfish desire (or fear) to please. I pray that my manners may be ever more sincerely rooted in my heart.

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 can be sacred vessels -- if I see their true reality, if I see with the eye of the heart. To see this way I need the grace of selfless attention, melting into awe and gratitude.

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.)

I think that more than anything else, young people need examples of self-discipline and compassion, of forgiveness and reconciliation.

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.)

I wonder what "full reparation" in this situation would be -- certainly not something material or financial. Maybe the kind of reparation of which Benedict speaks involves growth in self-knowledge, and transformation of consciousness in the one who left. That spiritual development could help heal the wounds to the community made by the trauma of disobedience and departure. 

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.)

At first, Benedict speaks of amputation, but then he speaks of letting go. Letting go can sometimes feel like amputation. But I can't judge the path another needs to take for growth, just as I can't judge the person who takes it. Neither can I understand the mysteries of growth, I can only experience the transformative powers of suffering and faith. 

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

For me, a crucial part of living is learning to engage with suffering. This morning, Benedict's passage speaks to me of the divinized power of spiritual friendship, of communion in silence, and of the energy of shared prayer.