Chapter 4: Guidelines for Christian and monastic good practice (paragraphs 9-13)

The workshop in which we are called to work along these lines with steady perseverance is the enclosure of the monastery and stability in community life. (From para. 13 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Nearly each word or phrase in Benedict's sentence beats a steady rhythm that is the echo of stability. This stability is offered to me, as I recognize my life rooted in God, with God, as the most important relationship of my life. This central stable relationship then allows all the other relationships of my life more freedom than my ego could ever give them.

Chapter 4: Guidelines for Christian and monastic good practice (paragraph 6-8)

Your hope of fulfilment should be centred in God alone. (From para. 6 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In Awakening 1, John Main says, [Jesus] took prayer as the ground of {...} being, not in the sense of restoring ancient rites or ancient customs from which people ad fallen away, but he was recalling people to the basic, necessary fundamental attitude we must have to God, to God as the most significant and important relationship in our life -- in human life. I hold this expansive truth in my heart: God is the most significant and important relationship in my life.

Chapter 4: Guidelines for Christian and monastic good practice (paragraphs 3-5)

Don't let your actions be governed by anger nor nurse your anger against a future opportunity of indulging it. (From para.3 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Nursing anger: even the phrase itself betrays a self-deception. "Nursing" anger is steeping myself in the delusions of the ego -- living in the past (what I think happened or should have happened) or the future (how I want things to turn out, or what I'll say when I get the chance).  What I'm called to nurse, to nurture, is a constant awareness of existing only in the present moment, in the Presence.

Chapter 4: Guidelines for Christian and monastic good practice (paragraphs 1-2)

The first of all things to aim at is to love the Lord God with your whole heart and soul and strength and then to love your neighbour as much as your do yourself. (From para. 1 of Ch. 4 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

But, how much do I love myself? Plenty, I would say, with an egotistical self-love and self-fascination. But do I love myself as created by the Creator? As a being immersed in the mystery of life and sustained each moment by the energy of the divine? It's no wonder to me that John Main teaches that "we must first get in touch with ourselves" before I can love God, and love my neighbor. Mediation helps me get in touch with my true Self.

Chapter 3: Calling the community together for consultation (paragraphs 2-3)

Such an ideal can be achieved only if everyone duly conforms to the authority of the Rule and no one gives way to self-will be deviating from it. (From para. 2 of Ch. 3 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

These words call me to re-commit myself to the authority of the Rule, that ancient sixth-century guide for rustic Italian monks living radically in the midst of political and cultural chaos. The authority of the Rule for me, lies in its potency as a living document, one that can be made real in my life, to what is required to transform the ego, to love and live with others, and to seek God.

Chapter 3: Calling the community together for consultation (paragraph 1)

When any business of importance is to be considered in the monastery, the abbot or abbess should summon the whole community together and personally explain to them the agenda that lies before them. After hearing the advice of the community, the superior should consider it carefully in private and only then make a judgement about what is the best decision. (From para. 1 of Ch. 3 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

When any business of importance it be considered my life, I often consult my friends. Sometimes they answer my questions or even give me advice, but they know that the greatest gift they can give me is their deep and loving listening. This leads me back to listen to my own secret voice, my relationship with my Source, with God within me. Then I know what to do, or know I will know what to do.

Chapter 2: Gifts needed by an abbot or abbess (paragraphs 8-9)

Frequent reverent reflection on that future reckoning before the Good Shepherd who has committed his sheep to them will, through their concern for others, inspire [an abbot or abbess] to greater care of their own souls. (From para. 9 of Ch. 2 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I know I became a better driver when I helped my teenagers learn to drive. I know I become more grateful for the gift of meditation when I share it with others. Benedict tells me that selfless concern for another's soul with increase my care of my own. What this means to me simply is that the spirit is both within and among us.