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.)

This direction from Benedict powerfully focusses the light on my responsibility, by linking my self-righteousness about "punishing" another with an urge to overreact. I'm responsible in any situation where I get hurt or angry, and have an opportunity to respond to another. Do I react with a wallop of uncontrolled emotion? Do I step back and consult my Inner Teacher? Do I with respond with love, appropriateness, and concern for the other and our relationship?

Chapter 23: Faults which deserve excommunication

If an individual in the community is defiant, disobedient, proud or given to murmuring or in any other way set in opposition to the holy Rule and contemptuous of traditions of the seniors, then we should follow the precept of our Lord. (From Ch. 23 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Excommunication has, for me, the horrible connotation of public shunning, or the punitive self-righteousness of institutions. But I think what Benedict's getting at, by looking at some of the problems he identifies (defiance, disobedience, pride, murmuring, opposition, contempt) is that the greatest faults one can have in community -- or in relationship -- are qualities that weaken the very body of the community. In that sense, it seems to me that excommunication (there has to be a better word for it -- maybe today we could think of it as "boundary setting", for instance) is a serious attempt to help someone realize what makes the community healthy and what makes it sick.

Chapter 22: Sleeping arrangements for the community

In the morning, as they are getting up for the work of God, they should quietly give encouragement to those who are sleepy and given to making excuses for being late. (From para. 2 of Ch. 22 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Sometimes I can give gentle encouragement; often I need it myself. Gentle encouragement is not about projecting my own faults onto another or controlling them. Rather, I think this concern of which Benedict speaks emerges from somewhere between good habit and compassion. I think it may be like the small acts of kindness John Main encourages us to practice as a preparation for meditation. Then, the fruit of meditation is more kindness, more community.

Chapter 21: The deans of the monastery

[Deans] must be selected for their suitability in character and gifts so the abbot or abbess may, without anxiety, share some responsibilities with them. For that reason they should not be chosen simply because of their order in the community but because of their upright lives and the wisdom of their teaching. (From Ch. 21 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict teaches me that discernment in delegation is an important aspect of community life. If I'm the person of responsibility in a situation, delegation may relieve me of overwork, but more importantly, it allows others to participate and grow in our mutual life. And for me, delegation may also save me from the ego-delusion of being "indispensable".

Chapter 20: The ideal of true reverence in prayer

When we come, then, with our requests in prayer before the Lord, who is God of all creation, is it not all the more important that we should approach him in a spirit of real humility and a devotion that is open to him alone and free from distracting thoughts? We really must  be quite clear that our prayer will be heard, not because of the eloquence and length of all we have to say, but because of the heartfelt repentance and openness of our hearts to the Lord whom we approach. (From Ch. 20 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For some time I was confused about the purpose of intercessory prayer because it seemed "inferior" to meditation. But gradually I came to realize that my "requests in prayer before the Lord" actually benefit from meditation, because as a fruit of meditation,  my "requests" become less controlling, more compassionate and communal. And here, although Benedict seems to me to recognize the very human urge to use prayer as a way of asking God for something, in fact I see him leading his monks through their intercessory prayer, to repentance (humility) and openness of heart, free from distracting thoughts. Such a disposition seems to me to be the poverty of spirit of the mantra, the poverty of spirit necessary to realize the presence of God.

Chapter 19: Our approach to prayer

All of us, then, should reflect seriously on how to appear before the majesty of God in the presence of his angels. That will lead us to make sure that, when we sing in choir, there is complete harmony between the thoughts in our mind and the meaning of the words we sing. (From Ch. 19 of Saint Benedict's Rule, trans. by Patrick Barry, OSB,, 1997.)

Complete harmony -- an ever greater integration of my being in the heart. This is fullness of life, at least in this life.

Chapter 18: The order for reciting the psalms (paragraphs 4-6)

After all, we read that our holy Fathers had the energy to fulfil in one single day what we in our lukewarm devotion only aspire to complete in a whole week. (From para. 6 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The fire of the living God can energize even my lukewarm devotion, and transform me.

Chapter 18: The order for reciting the psalms (paragraph 3)

These same psalms are repeated daily until Sunday and the identical arrangement of hymns, lessons and verses is retained everyday. (From para. 3 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It seems to me that a spirit of fidelity to practice pervades Benedict's sense of order -- just as it pervades the tradition of the mantra as taught by John Main.

Chapter 18: The order for reciting the psalms (paragraphs 1-2)

Each hour begins with the following verse: O God come to my assistance, O Lord make haste to help me. (From para. 1 of Ch. 18 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My heart so deeply resonates with the exact same verse that Cassian recommends for continuous prayer, and that Benedict recommends to begin each monastic hour.  Maranatha, come Lord Jesus!

Chapter 17: The number of psalms to be sung at the hours

We have already set out the order of the psalms for Vigils and for Lauds. Now let us look at the order of the psalms for the rest of the Hours. (From para. 1 of Ch. 17 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict's instructions about ordering the psalms for the hours, like the disciplined repetition of the mantra, teach me that God is always with me -- that Jesus is praying in me, that I am called to join him in the river of constant praise to the Father.

Chapter 16: The hours of the work of God during the day

The words of the psalm are: I have uttered your praises seven times during the day. We shall fulfil that sacred number of seven if at the times of Lauds, Prime, Terce, Sext, None, Vespers and Compline we perform the duty of our service to God, because it was of these day hours that the psalm said: I have uttered your praise seven times during the day. (From Ch. 16 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

How does the rhythm of the monastic hours fit into my life as a householder? As an Oblate, I try to say some part of the hours each day, usually Lauds or Compline. But even more importantly, I establish the rhythm of my day by an effort to be faithful to my twice-daily meditation. The practice of meditation is like the head of a river, I believe; it's the discipline from which the rest of my day can flow, and thus I'm given a way to keep time holy.

Chapter 15: When the Alleluia should be said

From the holy feast of Easter until Pentecost the Alleluia must always be said in the psalms and the responsories. From Pentecost until the beginning of Lent it is said only with the last six psalms in the night office. On every Sunday outside Lent, however, the Alleluia is included in Lauds, Prime, Terce, Sext and None, but at Vespers an antiphon is intoned instead. The Alleluia is never added to the responsories except from Easter to Pentecost. (Ch. 15 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict seems careful to include the Alleluia throughout all the times of the year, except, of course, for Lent. Alleluia, for me, is an utterance of great joy, a prayer with the potential to place me in the stream of love flowing between the Father and the Son. This is why, I believe, Benedict emphasizes the prayer: that I would live in that stream continuously.

Chapter 14: The celebration of Vigils on feasts of saints

On the feasts of saints and on all other solemnities Vigils should follow the order laid down for the celebration of Sunday except that the psalms, antiphons and readings that are appropriate to the day should be recited; the order of the liturgy itself remains the same as that described for Sunday. (Ch. 14 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict dignifies the feasts of saints as solemnities, but for me any saint's day reminds me what I have experienced through meditation -- that the communion of saints is a limitless, joyful, cosmic community with room for me. 

Chapter 13: Lauds on ordinary days (paragraph 2)

It is important that the celebration of Lauds and Vespers should never be concluded without the recitation by the superior of the whole of the Lord's prayer so that all may hear and attend to it. This is because of the harm that is often done in a community by the thorns of conflict which can arise. Bound by the very word of that prayer 'forgive us as we also forgive' they will be cleansed from the stain of such evil. (From para. 2 of Ch. 13 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Seeing another's point of view, compassion, selflessness -- these, for me, are some of the rigorous components of forgiveness. Forgiveness is made especially hard when the weaknesses of my own ego still want to wreak havoc in a situation. And, at the same time, I certainly have more to learn about setting healthy boundaries in problematic relationships.  But these rigorous ingredients of forgiveness, as well as transformation of the ego, are something I could never concoct on my own -- they are fruits of meditation.

Chapter 13: Lauds on ordinary days (paragraph 1)

On ordinary days Lauds should be celebrated like this: the sixty sixth psalm should be said with its antiphon but rather slowly, as on Sunday, to make sure that all are present for the fiftieth psalm which is said with its antiphon. (From para. 1 of Ch. 13 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Rather slowly -- those are the words I respond to here. "Run while you have the light of life!" is one of Benedict's admonitions. Yet he also understands that those of us who would be ardent are often simply absent. I so often take my time to get ready. I run late. And yet, all of this experience can be blessed, too, if I remember what Fr. John teaches, that the purpose of time is to learn patience. To learn patience with myself, to learn patience with others. To truly learn patience paradoxically dissolves the concept of time, I believe, so that I could always live ready, always at one, always in the moment.

Chapter 12: The celebration of solemn Lauds

Then come the hundred and seventeenth psalm and the sixty second followed by the Benedicite and Laudate psalms, a reading from the book of the Apocalypse recited by heart, the responsory, an Ambrosian hymn, a versicle, the Benedictus, litany and conclusion. (From Ch. 12 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)


Time and again I find Benedict telling his monks to recite prayers or whole readings from the Bible as part of saying the daily hours. Or, telling them to recite from heart if they are out in the fields and unable to come to the oratory. So, I ask myself, what is it that I can recite from heart? A few poems, a few prayers, some lyrics to hymns or popular songs? It's not an impressive inventory. Memorizing is not the necessary skill that it was for a largely illiterate society, or even for literate ones that valued memorization as a means of intellectual development. Today, any and all information can easily be looked up by some electronic means. So I thank God that I have the mantra as a means of bringing my heart into discipline, into fidelity, and into rootedness.

Chapter 11: Vigils or night office on Sunday

In these Vigils the arrangement should be that six psalms and a verse should be chanted, as described above, and then, when everyone has sat down in an orderly way on the benches, four lessons should be read from the book on the lectern with their responsories. (From Ch. 11 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I don't want to trivialize Benedict's careful and thorough arrangement of Vigils, but I'm struck most especially by his observation that there should be a pause until every has sat down in an orderly way on the benches. He also observes twice at other points that all should rise as a sign of profound reverence. Benedict takes the trouble to consider the body at prayer, its orderliness -- being "gathered" as an individual and within the community, and the power of posture to produce praise. This "gathering"  means much to me as I sit to meditate, as I prepare my body to find integration in my heart. And also as I end meditation with a deep bow, that puts my head below my heart, also a sign of reverence, and of right order.

Chapter 10: The night office in summertime

Apart from that the arrangements for winter are followed exactly so that never less than twelve psalms should be recited at Vigils, not counting the third and ninety fourth psalms. (From Ch. 10 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Starting with the night office -- the prayers the monks arise for to begin their day -- Benedict establishes a vibrant rhythm, a predictable pattern of prayer, moving like a river of praise with a well-defined course. Surely, it seems to me, this repetition, like the repetition of the mantra, is the practice of obedience, fidelity, and immersion in the Other.

Chapter 9: The number of psalms at the night office

During this winter season the office of vigils begins with this verse recited three times; Lord, open my lips and my mouth will declare your praise. (From Ch. 9 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

After so many passages in the chapter on humility counseling me to guard my silence, my speech and my laughter, St. Benedict calls upon me figuratively, to arise, to emerge -- in the darkest part of the day, and the coldest part of the year -- and to ask God to open my mouth, like I am being newly born into a universe of praise.

Chapter 8: The Divine Office at Night

It seems reasonable that during wintertime, that is from the first of November until Easter all should arise at the eighth hour of the night. By that time, having rested until a little after midnight, they may rise with their food well digested. (From Ch. 8 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Regular habits of sleeping and eating, even arising with my food well digested -- St. Benedict reminds me that the ways of seeking God include care and attention to my body. Christian meditation is the most incarnational form of prayer there is -- one of total integration of my entire being in my heart, and this absolutely includes my physical being.

Chapter 7: The value of humility (paragraphs 19-20)

The humility of their hearts should be apparent by their bodily movements to all who see them. [...] Good habit and delight in virtue will carry us along. (From paras. 19-20 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Just as stillness is a sacrament of presence, so is movement an emanation of the quality of my heart. What happens when I stop hurrying, or pay attention to the routine task in my hands, or take time to embrace another in greeting? What happens when I look upon "physical fitness" as a fitness to be ready to serve? Good habit, primarily the practice of meditation, integrates my heart and body, and carries me along delightfully.

Chapter 7: The value of humility (paragraph 18)

We should speak gently and seriously with words that are weighty and restrained. We should be brief and reasonable in whatever we have to say and not raise our voices to insist on our own opinions. (From para. 18 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For some odd and delightful reason, Benedict's words are reading to me right now as advice for quietly approaching a nest of birds, or a very shy wild animal. Perhaps he's saying that my approach to life should be alert and respectful and self-controlled, so not as to scare away the possibility of relationship.

Chapter 7: The value of humility (paragraph 17)

The tenth step of humility teaches that we should not be given to empty laughter on every least occasion because: a fool's voice is for ever raised in laughter. (Para. 17 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The adjectives here are important: "empty" laughter, and "every least" occasion. There's nothing wrong with laughter, but like any other authentic expression I strive for, my laughter should be full of heart, integral with myself, and appropriate, mostly.

Chapter 7: The value of humility (paragraph 16)

The ninth step of humility leads us to refrain from unnecessary speech and to guard our silence by not speaking until we are addressed. (From para. 16 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The meaning of unnecessary speech has come to include, for me, the wishing, chattering, complaining and repetitive monologue of my mind.  What does it mean to me to move through my day with a respectful interior silence, and open attention, a listening to creation?

Chapter 7: The value of humility (paragraph 15)

The eighth step of humility teaches us to do nothing which goes beyond what is approved and encouraged by the common rule of the monastery and the example of our seniors. (Para. 8 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Is St. Benedict discouraging personal initiative?  As I consider Benedict's teaching, I realize that such discouragement is not the point. Benedict is teaching me to consider my respect of tradition and the guidance of elders. This kind of respect and guidance may teach my heart to be selfless -- selfless enough to embrace the community (and all of creation), and not just look out for myself.

Chapter 7: The value of humility (paragraph 14)

I was raised up high in honour, but then I was humbled and overwhelmed with confusion. In the end we may learn to say: it was good for me, Lord, that you humbled me so that I might learn your precepts. (From para. 14 of Ch.7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I shouldn't be surprised that confusion can be a sign of the possibility for growth, when my own dreams and illusions get knocked down, and space opens up for love and light.

Chapter 7: The value of humility (paragraph 13)

The sixth step of humility for monks or nuns is to accept without complaint really wretched and inadequate conditions so that when faced with a task of any kind they would think of themselves as poor workers not worthy of consideration and repeat to God the verse of the psalm: I am of no account and lack understanding, no better than a beast in your sight. Yet I am always in your presence. (Para. 13 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The sixth step of humility teaches me to allow meditation to burn away selfish concern, to sharpen my vision of reality through the practice of selfless attention, and to realize that the divine companion walks with me through life.

Chapter 7: The value of humility (paragraph 12)

The fifth step of humility is that we should not cover up but humbly confess to our superior or spiritual guide whatever evil thoughts come into our minds and the evil deeds we have done in secret. (From para. 12 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This is a step of humility that tells me that I shouldn't allow myself to dwell in deceit and rationalization,  but to greet  life with an open and vulnerable heart. 

Chapter 7: The value of humility (paragraphs 10-11)

The fourth step of humility is to go even further than this by readily accepting in patient and silent endurance, without thought of giving up or avoiding the issue, any hard and demanding things that may come our way in the course of that obedience, even if they include harsh impositions which are unjust. (From para. 10 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I can't accept that this means I should allow myself to become prey to another person's malevolent ego. But the central teaching that I see in Benedict's words is that I remain faithful to the "course of obedience" --  that I pierce through my own illusions and desire to control, that I grasp what is, that I know that I am lovable because I am loved by God, and that together we can forge diamonds from what is rough.

Chapter 7: The value of humility (paragraph 9)

The third step of humility is to submit oneself out of love of God to whatever obedience under a superior may require of us; it is the example of he Lord himself that we follow in this way, as we know from St Paul's words: he was made obedient even unto death. (Para. 9 of Ch. 7 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Obedience means to listen deeply to another, with selfless attention; it's an ascesis that can cut through the ego. In this way, perhaps, the essential goodness at the core of my being, may respond to the essential goodness at the core of another's being.