Chapter 73: This Rule is only a beginning

The purpose for which we have written this rule is to make it clear that by observing it in our monasteries we can at least achieve the first steps in virtue and good monastic practice. (From para. 1 of Ch. 73 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

These are welcome words to me today, as consoling as John Main's assurance that, "in meditation, we are all beginners".  St. Benedict accepts me as I am, offers me both compassion and challenge, and guides me in the experience of faith, hope, and charity.

Chapter 72: The good spirit which should inspire monastic life

It is easy to recognize the bitter spirit of wickedness which creates a barrier to God's grace and opens the way to the evil of hell. But equally there is a good spirit which frees us from evil ways and brings us closer to God and eternal life. (From Ch. 72 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I know that I have both the good and the evil in myself -- being both loving and alienating, creating both belonging and exclusion. But the practice of meditation has the power to wipe away even these labels, and open me to the power of the liberating Spirit.

Chapter 71: Mutual obedience in the monastery

Obedience is of such value that it should be shown not only to the superior but all members of the community should be obedient to each other in the sure knowledge that this way of obedience is the one that will take them straight to God. (From para. 1 of Ch. 71 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

What happens when relationships are lived out in mutual obedience? It means I have to suspend judgments and labels about another, in order to see "that of God" in that person. And this demands faith and hope, that by seeing "that of God" in the other, the other may be moved to let go of whatever judgments or labels he or she might have of me.

Chapter 70: The offence of striking another

Every occasion for presumptuous behaviour in a monastery must be avoided, so we insist that no one in the community may excommunicate or strike another unless given the power to do so by the superior. (From Ch. 70 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Presumptuous behavior, it seems to me, is the opposite of true authority. The first, motivated by the ego, drives me to assume power over others. The second, motivated by the Spirit, helps me to discern selflessly and to do what is appropriate.

Chapter 69: No one should act as advocate for another

Such a thing must not happen in the monastery because it would provide a very serious occasion of scandal. (From Ch. 69 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I think St. Benedict is telling me that self-interest, even when it appears in the guise of service to another, creates division. Self-interest and division undermine the healing potential of a healthy community.

Chapter 68: The response to orders that seem impossible

If the superior after listening to this submission still insists on the original command, then the junior must accept that it is the right thing and with loving confidence in the help of God obey. (From Ch. 68 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Christ blesses me with those who challenge my notions of my perceived limitations. In this way, what I might dismiss as impossible for me, becomes, through deep listening, my "growing edge".

Chapter 67: Those sent on a journey

Those who are sent on a journey should commend themselves to the prayers of all the community as well as of the superior, and, at the last prayer of the work of God in the oratory, there should always be a momento of all who may be absent. (From Ch. 67 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

"May the divine assistance remain always with us/And with our absent brothers and sisters," we say at the end of an office and mediation at a WCCM retreat. As an Oblate of WCCM, I often feel that I'm on a journey, and not just the spiritual kind, but also a geographic one -- sometimes traveling great distances to retreats, but mostly meeting other Oblates from around the world on the internet, and staying in touch with many others through other electronic media. I find that in this kind of journey, I feel a great sense of absence, as we are a monastery without walls, and often far-flung from each other. But it seems to me that part of the mystery of our Oblate community is to find the presence in the absence, watching with wonder and gratitude as the Spirit finds new ways to create community among us.