Chapter 2: Gifts needed by an abbot or abbess (paragraph 7)

It is the task of the superiors to adapt with sympathetic understanding to the needs of each so that they may not only avoid any loss but even have the joy of increasing the number of good sheep in the flock committed to them. (From para. 7 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think this says something about creating community.  Sympathetic understanding could easily be superficial unless it's grounded in true self-knowledge.  True self-knowledge is an attractive power -- a unifying power of the Spirit -- that calls out to others who also desire union with their Source.

Chapter 2: Gifts needed by an abbot or abbess (paragraphs 5-6)

Thus in adapting to changing circumstances they should us now the encouragement of a loving parent and now the threats of a harsh disciplinarian. (From para. 5 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I don't know of many circumstances in my life where harsh threats are appropriate. But I resonate deeply with Benedict's advice that communication with another must not be simply on my terms. Rather, I see the need to communicate as an opportunity to bring out, sometimes with kind endurance, the best in both of us. Meditation teaches me the gifts that are called for: patience, listening, discernment.

Chapter 2: Gifts needed by an abbot or abbess (paragraph 4)

They should not select for special treatment any individual in the monastery. They should not love one more than another unless it is for good observance of the Rule and obedience. (From para. 4 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Saint Benedict describes for me a radical society based on not on status, but on mutual poverty of spirit. Observance of the Rule is a way of observing that I come into the world, and leave the world, with nothing except the grace of God. In between, obedience helps me to listen to the truth of God's unifying reality.

Chapter 2: Gifts needed by an abbot or abbess (paragraph 3)

To disciples who can understand they may teach the way of the Lord with words; but to the less receptive and uneducated they should teach what the Lord commands us by example. (From para. 3 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, the practice of meditation functions as "teaching by example" -- praying with Jesus as he prays to the Father -- and so, example can touch experience.

Chapter 2: Gifts needed by an abbot or abbess (paragraph 2)

However, it is also true that, if the flock has been unruly and disobedient and the superiors have done everything possible as shepherd to cure their vicious ways, then they will be absolved in the judgement of God and may say with the psalmist: I have not hidden my teaching in your heart; I have proclaimed your truth and the salvation you offer, but they despised and rejected me. (From para. 2 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

As Mother Theresa would say: Be kind anyway.

Chapter 2: Gifts needed by an abbot or abbess (paragraph 1)

Far from it, everything he or she commands or teaches should be like a leaven of the holiness that comes from God infused into the minds of their disciples. (From para. 1 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

May I think less of myself, and be more mindful of my influence on the well-being of others. May my own mind be transformed into the mind of Christ by the leaven of meditation.

Chapter 1: Four approaches to monastic life

Let us leave them to themselves and turn to the strongest kind, the cenobites, so that with the Lord's help we may consider the regulation of their way of life. (From para. 5 of Ch. 1 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The mystery of the WCCM Oblates, the mystery of our "new form" of community which involves not only a monastery without walls but also, for many of us, physical separation from other Oblates -- where does this mystery get its power?  I believe, from the creative silence of meditation, from the power of our mutual fidelity to this discipline and to the Benedictine widsom tradition. The Spirit leads us to "new forms" --  to "regulation", as St. Benedict says. I live into a more and more ordered life through our community, finding order in the mystery, through the gift of the Spirit.