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.)

Why, I wonder, does it it seem so much easier to see what is bitter in others and in myself, than to see what is good? I'm aware of having a stubborn and very human disposition towards alienation. But, its hold over me is loosened by the practice of meditation.

Chapter 71: Mutual obedience in the monastery

Any monk or nun who is corrected for anything by abbot or abbess or one of the seniors and perceives that the senior is upset by feelings of anger, even though thy may be well in control, then that junior should at once prostrate on the ground in contrition and not move until the senior gives a blessing which will heal the upset. (From para. 2 of Ch. 71 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)


Mutual obedience will "heal the upset". As in many human encounters, it's not clear to me that one person is completely right, and the other completely wrong, but the community order holds true. Everyone must be obedient to making the necessary gesture of forgiveness. Perhaps I am to learn that a spirit of mutual obedience ensures a spirit of mutual forgiveness.

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 right relationship. The first, motivated by the ego, drives me to assume power over others. The second, motivated by the Spirit, allows me to serve the best interest of others.

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 to be service to another, creates division. My responsibility to community is to allow the life of Christ to act within each of us, and among all of us.

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 perception of my limitations. In this way, what I might dismiss as mere weakness, 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.)

Sometimes my journeys are the undesirable ones of wandering away from life-giving routine and spiritual discipline, from my place in community, from openness to reality rather than to fantasy.  But the "momento" of my true identity in Christ is in saying the mantra.

Chapter 66: The porter or portress of the monastery

At the entrance to the monastery there should be a wise senior who is too mature in stability to think of wandering about and who can deal with enquiries and give whatever help is required. (From para. 1 of Ch. 66 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

I begin to know an inner emotional stability as a fruit of meditation. My emotions are a part of my humanness, and I experience their transience. I hope to befriend them, in all their peace or their drama, in all their coming or going, and let them be. Compassion for my own wayward feelings may help me to be  more compassionate with the difficult emotions of others.