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

[The abbot or abbess] should reflect on what a difficult and demanding task they have accepted, namely that of guiding souls and serving the needs of so many different characters; gentle encouragement will be needed for one, strong rebukes for another, rational persuasion for another, according to the character and intelligence of each. 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.)

Although here St. Benedict focusses on the role of the authority, what he paints compellingly for me is a picture of salvation -- that we are each unique but we are saved together, by engaging in relationship which brings forth the Other.

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

They should make their own the different ways of teaching which the Apostle Paul recommended to Timothy when he told him to make use of criticism, of entreaty and of rebuke. (From  para. 5 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

The Apostle Paul's list doesn't seem terribly useful for me. I would list these ways of teaching for the situations I generally find myself in: personal authority based on experience, acknowledgement that I'm not omniscient, and listening. Control is all too easy and insidious, I find, and not a conduit for the Spirit. Listening opens up channels for the transmission of mutual respect and love.

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

[The abbot or abbess] 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.)

In my life, there are times I have responsibility for a group, and Benedict's words make sense. But there are also times -- personal friendship times -- when I resonate deeply with another person, perhaps because of what I see in them, perhaps because what they reflect back to me -- hopefully without too much illusion. In these situations, perhaps of spiritual friendship, "special treatment" seems to make sense. May I learn to balance these two kinds of situations, so that in whatever way is open-hearted and appropriate at the time, I see what is best in another, in every other.

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

Any, then, who accept the name of abbot abbess should give a lead to their disciples by two distinct methods of teaching -- by the example of the lives they lead (and that is the most important way) and by the words they use in their teaching. (From para. 3 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I may not often be in official positions of authority, but I am always called to be authentic. Meditation helps me to be authentic, to be my true Self, one with my true Source -- a dynamic energy source that can take me beyond my ego's limitations to touch the heart of another.

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 shepherds 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 your teaching in my 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.)

I have not hidden your teaching in my heart: Meditation teaches me that the experience of Self must jump from heart to heart, recognizing with joy the source of divine energy within each of us.

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.)

The leavening power of yeast lightens and expands dough; in the same way my relationship with the Teacher Within enlightens my mind.  But I believe it enlightens my mind through my heart.

Chapter 1: Four approaches to monastic life

Finally those called gyrovagues are the fourth kind of monk. They spend their whole life going round one province after another enjoying the hospitality for three or four days at a time at any sort of monastic cell or community. They are always on the move; they never settle to put down the roots of stability; it is their own will that they serve as they seek the satisfaction of their own gross appetites. They are in every way worse than the sarabaites. (Para. 4 of Ch. 1 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This is a pretty good description of my occasional states of mind -- too often at the time of meditation -- always on the move, never settling down, serving my own will, seeking the satisfaction of my imagination, ideas, images, moods, my own "gross appetites".  And yet St. Benedict calls me to be stable.  The practice for this stability is in silence and stillness. Saying the mantra. Simply -- embracingly -- to be.