Chapter 35: Weekly servers in the kitchen and at table (paragraphs 3-4)

One hour before the time of a meal those serving in the kitchen and at table should each receive a drink and some bread in addition to their regular portion. This will help them to serve the community at mealtime without stress and without murmuring about their lot. (From para. 3 of Ch. 35 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Benedict's instructions are simply to serve the server. Living in this way seems to me to be a down-to-earth realization of other-centeredness.

Chapter 35: Weekly servers in the kitchen and at table (paragraphs 1-2)

Everyone in the community should take turns serving in the kitchen and at table. None should be exonerated from kitchen duty except in the case of sickness or the call of some important business for the monastery, because serving each other in this way has the great merit of fostering charity. (From para. 1 of Ch. 35 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict links service among household members with charity. Often service is taken for granted -- I've felt that way about my own service and can be negligent in honoring others' service. But to link service with charity means that my actions can be loving and aligned on the center, and therefore invaluable, whether or not they get "noticed".

Chapter 34: Fair provision for the needs of all

This principle from Scripture should be established in the monastery, namely that distribution was made to each in accordance with their needs. This, however, should not be taken to mean that favouritism of individuals can be tolerated; far from it. It should simply be a way of showing proper consideration for needs arising from individual weakness. (From Ch. 34 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think what St Benedict describes here is a just society, the Gospel vision of "fairness" which puts the weakest members of society at the center. This vision is so radical, and so rare, though I've experienced it lived out in l'Arche communities for the intellectually disabled. What I find amazing is that this compassion for the weakness of others leads to recognition of my own weaknesses, as well as strengths in myself and others where I didn't expect to find them. So, it seems to me that living in this Gospel vision creates relationships that are radically fair and transformative.

Chapter 33: Personal possessions in the monastery

Following the practice of the early church described in Acts, everything in the monastery should be held in common and no one should think of claiming personal ownership of anything. (From Ch. 33 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This is a very difficult teaching for me to hear. Coming after chapters about the care of common items, and, in this chapter, mentioning things as dear to me as books and writing materials, I'm at a loss to know how to begin to practice such radical dispossesion. Except I know that in meditation I own nothing, and that the meditation isn't even "mine". I'm simply opening myself to the grace of entering into the prayer of Jesus. So, entering into grace may be the way I need to see my life today.

Chapter 32: The tools and property of the monastery

The superior should keep a list with the details of what has been issued to them so that, when one member of the community succeeds another in any responsibility, there may be no doubt about what items have been entrusted to each individual and what they have returned at the end. (From para. 1 of Ch. 32 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

St. Benedict's instructions on how to treat monastery property blend interdependence and administration. But over all, as he reminds me in Chapter 31, there's a mystical vision: "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." It seems to me that it's nothing less than the mystical vision that should inform all my efforts at sharing with others, and keeping track of what we use together.

Chapter 31: The qualities required by the cellarer (paragraphs 2-3)

There will, of course, be appropriate times for the cellarer to hand out what is needed and for requests for goods or services to be made; these times should be observed by all so that failure to respect them may not cause any disturbance or unhappiness in the house of God. (From para. 3 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, discerning the right time and place, the best way to relate, all flow from the loving kindness that is both the best preparation for, and fruit of meditation. I sense that this discernment is a gift of the Spirit, and not the result of self-consciousness, or self-analysis. I grow to see that every little thing can be done, every moment can be lived, some way can be found, to relate with loving kindness.

Chapter 31: The qualities required by the cellarer (paragraph 1)

To qualify for this choice a candidate should be wise and mature in behaviour, sober and not an excessive eater, not proud nor apt to give offence nor inclined to cause trouble, not unpunctual, nor wasteful but living in the fear of God and ready to show the community all the love a father or mother would show to their family. (From para. 1 of Ch. 31 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Living in the awareness of God, loving selflessly, looking after the community with the care of a parent -- I think such qualities make St. Benedict's descriptions of the cellarer the model of one who gives service. What is the transformation of the ego about, except to learn to serve?