I have started a new collection of morning meditations at: http://philippraying.blogspot.com/

Now we have written this Rule in order that by its observance in monasteries we may show that we have attained some degree of virtue and the rudiments of the religious life. But for those who would hasten to the perfection of that life there are the teaching of the holy Fathers, the observance of which leads to the height of perfection. For what page or what utterance of the divinely inspired books of the Old and New Testaments is not a most unerring rule for human life? Or what book of the holy Catholic Fathers does not loudly proclaim how we may come by a straight course to our Creator? Then the Conferences and the Institutes and the Lives of the Fathers, as also the Rule of our holy Father Basil -- what else are they but tools of virtue for right-living and obedient monks? But for us who are lazy and ill-living and negligent they are a source of shame and confusion.Whoever you are, therefore, who are hastening to the heavenly homeland, fulfill with the help of Christ this minimum Rule which we have written for beginners; and then at length under God's protection you will attain to the loftier heights of doctrine and virtue which we have mentioned above.

We began reading in Christmas, through Epiphany and Lent, and continued well into Easter.

It is, as the author wrote, only a beginning.

In the midst of strife and turmoil, Benedict endeavored to create a place of care and calm.

He ordered each day around reading, work, and worship.

He organized how each could play a role and be in relationship within the community.

He advised leaders on the patience, clarity, and flexibility they would need.

He taught how love must motivate our deciding and doing.

So endeth the Rule.

Just as there is an evil zeal of bitterness which separates from God and leads to hell, so there is a good zeal which separates from vices and leads to God and to life everlasting. This zeal, therefore, the sisters should practice with the most fervent love.Thus they should anticipate one another in honor (Rom. 12:10); most patiently endure one another's infirmities, whether of body or of character; vie in paying obedience one to another -- no one following what she considers useful for herself, but rather what benefits another; tender the charity of sisterhood chastely; fear God in love; love their Abbess with a sincere and humble charity; prefer nothing whatever to Christ. And may He bring us all together to life everlasting!

For what or whom are you zealous? For music, for art, for fast cars, for fine food, for family, for laughter, for gambling, for drinking, for...

What is the character of your passion? What is it's outcome? How does it leave you an hour later, a day later? How does indulging your passion leave others?

The Latin zelo is a loan word from the Greek. Heat is its oldest meaning. The Greeks associated it with human ardor, regardless of what was adored.

The Romans were suspicious of ardor and zealotry as the cause of too much suffering. In Latin zelo was associated with jealousy and rivalry.

But Benedict reminds us that heat, enthusiasm, drive, gusto, hustle, fervor, even fanaticism can be good if our focus is on the needs of others and our object is love.

Not only is the boon of obedience to be shown by all to the Abbot, but the brethren are also to obey one another, knowing that by this road of obedience they are going to God. Giving priority, therefore, to the commands of the Abbot and of the Superior appointed by him (to which we allow no private orders to be preferred), for the rest let all the juniors obey their seniors with all charity and solicitude. But if anyone is found contentious, let him be corrected. And if any brother, for however small a cause, is corrected in any way by the Abbot or by any of his Superiors, or if he faintly perceives that the mind of any Superior is angered or moved against him, however little, let him at once, without delay, prostrate himself on the ground at his feet and lie there making satisfaction until that emotion is quieted with a blessing. But if anyone should disdain to do this, let him undergo corporal punishment or, if he is stubborn, let him be expelled from the monastery.

This strikes me as the most non-modern and non-American element of the rule yet.

Obedience to authority is not celebrated in our culture. Attending so carefully to the attitude of others that we might "faintly perceive" another is disturbed, would be considered by some a faint form of paranoia. Prostrating ourselves on the ground in response would almost certainly prompt concerned intervention.

Obedient is derived from the Latin obaudire. Look carefully and you can see our English audio there. To be obedient is to hear, to listen and to apprehend the other. We might adjust our reactions to these less heirarchical times, but to hear so clearly surely remains very valuable.

Every occasion of presumption shall be avoided in the monastery, and we decree that no one be allowed to excommunicate or to strike any of her sisters unless the Abbess has given her the authority. Those who offend in this mattershall be rebuked in the presence of all,that the rest may have fear. But children up to 15 years of age shall be carefully controlled and watched by all, yet this too with all moderation and discretion. All, therefore, who presume without the Abbess' instructions to punish those above that ageor who lose their temper with them,shall undergo the discipline of the Rule; for it is written, "Do not to another what you would not want done to yourself" (Tobias 4:16).

The principle articulated in Tobias is found found in the wisdom of many cultures. For example, in the Sayings, Confucius offers, "What you yourself do not want, do not do to another person."

The great Jewish sage - and some believe teacher of Jesus - Hillel was famous for, "What is hateful to you do not do to another. This is the whole Torah. The rest is commentary."

The teaching of Jesus sounds similar, but is radically different. He transforms ethical restraint into active ethical engagement, "Do to others as you would have them do to you." (Luke 6:31)

Care must be taken that no monk presume on any ground to defend another monk in the monastery, or as it were to take him under his protection, even though they be united by some tie of blood-relationship. Let not the monks dare to do this in any way whatsoever, because it may give rise to most serious scandals. But if anyone breaks this rule, let him be severely punished.

Benedict was working to create a transcendent tribe that focused on their shared identity with each other through Christ Jesus. Other tribal loyalties -- family, town, nation -- were in competition with this goal.

As a teenager my daughter chose not to be confirmed in the Episcopal Church. She explained that it was good enough -- and tough enough -- to be a Christian. Choosing a further identity was, she perceived, divisive.

There may have also been a touch of teenage rebellion in her decision. But, if so, she was wise enough to wrap it in an argument that her father -- and maybe even Benedict -- would assess as having some merit.

If it happens that difficult or impossible tasks are laid on a sister, let her nevertheless receive the order of the one in authority with all meekness and obedience. But if she sees that the weight of the burden altogether exceeds the limit of her strength, let her submit the reasons for her inability to the one who is over her in a quiet way and at an opportune time, without pride, resistance, or contradiction. And if after these representations the Superior still persists in her decision and command, let the subject know that this is for her good, and let her obey out of love, trusting in the help of God.

I recently have explained to a client that a task they want me to undertake is not within my capacity. I have been attempting to explain this off and on, in "a quiet way and at an opportune time, without pride, resistance, or contradiction," for a few months.

The client acknowledges my explanations, but -- one way or another -- can usually persuade me to help them out in a small way. That small step leads to another step which leads to another.

Part of what is going on is a negotiation of what needs to be done. The client wants X, I am willing to do (X/5+b). But what may also be happening is a mutual discovery of what is possible.