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.