Chapter 50: Those whose work takes them away from the monastery

In the same way those sent on a journey must be careful not to omit the hours of prayer which are prescribed for the whole community. (From para. 2 of Ch. 50 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

In Benedict's monastery, saying the Divine Office guides the community in always putting God first, and in this way helps the community to keep time holy. In the same way, my regular hours of meditation act as a corrective to aspects of my life that would leave me wandering, confused, and alienated.

Chapter 49: How Lent should be observed in the monastery

Therefore we urge that all in the monastery during these holy days of Lent should look carefully at the integrity of their lives and get rid in this holy season of any thoughtless compromises which may have crept in at other times. (From para. 1 of Ch. 49 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Where are the gaps between who I am and what I do? When do distractions create thoughtless compromises in my life? Am I attentive to the times when compulsion overtakes patience, when being self-important overtakes being kind?

Chapter 48: Daily manual labor (paragraphs 6-7)

If there are any who are so feckless and lazy that they have become unwilling or unable any longer to study or read seriously then they must be given suitable work which is within their powers so that they may not sink into idleness. (From para. 6 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

Idleness seems to me to be a disconnect between body and soul - a forgetting of the awe in which Benedict wants me always to live. When awe is a part of my whole being, then attention is natural, and work becomes holy.

Chapter 48: Daily manual labor (paragraphs 3-5)

From the first of October to the beginning of Lent they should devote themselves to lectio divina until the end of the second hour, at which time they gather for Terce and then they work at the tasks assigned to them until the ninth hour. (From para. 3 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

My copy of the Rule carries a special note on "hours" in the Rule: "For the Romans, each day (from dawn to dusk) and each night (from dusk to dawn) was divided into twelve 'hours'. The actual length of these 'hours' varied according to the season.... Timekeeping, therefore, called for a special expertise and flexibility." I am grateful for the realization that, even in my own life, time can have a malleable quality, and find its purpose in bringing me to God.

     

Chapter 48: Daily manual labor (paragraphs 1-2)

It may be, of course, that because of local conditions or the poverty of the monastery the community may themselves have to do the harvest work. If that happens it should not discourage anyone because they will really be in the best monastic tradition if the community is supported by the work of their own hands. (From para. 2 of Ch. 48 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

It seems to be that it's in that flashpoint, between hand and heart, that awareness can be sparked, my attention can become full, and my work, no matter how small, can become energized by the Spirit.

Chapter 47: Signalling the times for the work of God

The superior is personally responsible for making sure that the time for the work of God, both at night at during the daytime, is clearly made known to all. (From para. 1 of Ch. 47 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

This chapter speaks to me about the discipline of twice-daily practice, a regular "letting go" of "my time" for God's time, in a way that helps me to realize that all time is God's time.

Chapter 46: Faults committed elsewhere

Any member of the community who in the course of some work in the kitchen, in the stores, while fulfilling a service to others or in the bakery, the garden or the workshops or anywhere else does something wrong or happens to break or lose something or to be guilty of some other wrongdoing, must as soon as possible appear before the superior and the community with a voluntary admission of the failure and willing reparation for it. (From para. 1 of Ch. 46 of Saint Benedict's Rule, trans. by Patrick Barry, OSB, 1997.)

For me, this passage helps me to focus on my reason for doing whatever I do: am I doing better at seeing each task, each moment, each person as an opportunity to relate with love and gratitude? Am I better at seeing that, no matter how small the work seems, Christ waits for me there? Am I better at seeing how failures in my attention may require reparation to those around me?