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.

Let the brethren who are sent on a journey commend themselves to the prayers of all the brethren and of the Abbot; and always at the last prayer of the Work of God let a commemoration be made of all absent brethren. When brethren return from a journey, at the end of each canonical Hour of the Work of God on the day they return, let them lie prostrate on the floor of the oratory and beg the prayers of all on account of any faults that may have surprised them on the road, through the seeing or hearing of something evil, or through idle talk. And let no one presume to tell another whatever he may have seen or heard outside of the monastery, because this causes very great harm. But if anyone presumes to do so, let him undergo the punishment of the Rule. And let him be punished likewise who would presume to leave the enclosure of the monastery and go anywhere or do anything, however small, without an order from the Abbot.

For many -- perhaps most -- religious or spiritual people there are times when a monastic life has its attractions. But after sixty-seven days with the Rule, I know that Benedict's vision is not mine.

His world was, almost certainly, more fractured and violent than mine. So I can appreciate the priority he gives to preserving the sanctity and spiritual security of the monastery. I might even agree that in a tumultuous time Benedict did what was necessary to store the seed grain of spiritual renewal.

But for our time and place I hear a call to active engagement with the world and all its surprises. It is especially important for those who seek the way of Christ to be about in the world, being our salty and yeasty selves.

Certainly Benedict was not detached from the world, as the scene above captures so well. This is from a collection of works on the life of Benedict by Neroccio de' Landi.

At the gate of the monastery let there be placed a wise old woman, who knows how to receive and to give a message, and whose maturity will prevent her from straying about. This porter should have a room near the gate, so that those who come may always find someone at hand to attend to their business.And as soon as anyone knocks or a poor person hails her,let her answer "Thanks be to God" or "A blessing!"Then let her attend to them promptly, with all the meekness inspired by the fear of God and with the warmth of charity. Should the porter need help, let her have one of the younger sisters. If it can be done, the monastery should be so established that all the necessary things, such as water, mill, garden and various workshops, may be within the enclosure, so that there is no necessity for the sisters to go about outside of it, since that is not at all profitable for their souls.We desire that this Rule be read often in the community, so that none of the sisters may excuse herself on the ground of ignorance.

Some suggest that prior to his public ministry Jesus was a monastic. The gospels are clear that he preceded his ministry with an extended retreat-from-the-world and regularly undertook shorter periods of separation and contemplation.

Yet Jesus was also clear that we are called off the mountain and into life's valleys.

A vibrant monasticism is always connected to the world. When the world arrives at the monastery's door the response should always be, "Thanks be to God" or "A Blessing." In study, prayer, and service the monastic remains in the world.

But the monastery should not be of the world. In setting its physical and spiritual boundaries the monastery seeks to point toward the possibility -- the existing reality -- of another world.

To us, therefore, it seems expedient for the preservation of peace and charity that the Abbot have in his hands the full administration of his monastery. And if possible let all the affairs of the monastery, as we have already arranged, be administered by deans according to the Abbot's directions. Thus, with the duties being shared by several, no one person will become proud. But if the circumstances of the place require it, or if the community asks for it with reason and with humility, and the Abbot judges it to be expedient, let the Abbot himself constitute as his Prior whomsoever he shall choose with the counsel of God-fearing brethren. That Prior, however, shall perform respectfully the duties enjoined on him by his Abbot and do nothing against the Abbot's will or direction; for the more he is raised above the rest, the more carefully should he observe the precepts of the Rule. If it should be found that the Prior has serious faults, or that he is deceived by his exaltation and yields to pride, or if he should be proved to be a despiser of the Holy Rule, let him be admonished verbally up to four times. If he fails to amend, let the correction of regular discipline be applied to him. But if even then he does not reform, let him be deposed from the office of Prior and another be appointed in his place who is worthy of it. And if afterwards he is not quiet and obedient in the community, let him even be expelled from the monastery. But the Abbot, for his part, should bear in mind that he will have to render an account to God for all his judgments, lest the flame of envy or jealousy be kindled in his soul.

I was once the co-CEO of an international educational organization. The dual leadership had many practical benefits, especially because we had substantial operations in both the US and Japan.

As co-leaders we were inclined to give each other the benefit of the doubt and to defer to one another. In good times these tendencies were helpful. But when tough times came, the same habits delayed and complicated tough decisions.

Eventually - and reluctantly - we divided the organization. My colleague remained with the core mission and program. I spun-off an element of our work that he had never especially valued. Separately each survived. While paradoxical, it is difficult to imagine how we might have achieved together what was achieved separately.

A decision separates, it chooses one option over another. A decision cuts. When Jesus chose Peter, he did not choose John.

A decision's intention may be creative and healing. But in being decisive the leader will choose -- or lead the community through a process of choosing -- that will eliminate some possibilities and favor others.

It happens all too often that the constituting of a Prior gives rise to grave scandals in monasteries. For there are some who become inflated with the evil spirit of pride and consider themselves second Abbots. By usurping power they foster scandals and cause dissensions in the community. Especially does this happen in those places where the Prior is constituted by the same Bishop or the same Abbots who constitute the Abbot himself. What an absurd procedure this is can easily be seen; for it gives the Prior an occasion for becoming proud from the very time of his constitution, by putting the thought into his mind that he is freed from the authority of his Abbot: "For," he will say to himself, "you were constituted by the same persons who constitute the Abbot." From this source are stirred up envy, quarrels, detraction, rivalry, dissensions and disorders. For while the Abbot and the Prior are at variance, their souls cannot but be endangered by this dissension; and those who are under them, currying favor with one side or the other, go to ruin. The guilt for this dangerous state of affairs rests on the heads of those whose action brought about such disorder.

The cluniac and subsequent monastic reforms have removed this particular cause of conflict between the two leaders. But temptation persists to envy, quarrels, detraction, rivalry, dissensions and disorders.

Some of these temptations are, it seems to me, endemic to the human condition. But they can be resisted, combated, and -- what is usually most effective -- displaced.

We most often fall into these venal temptations when we are preoccupied by the trivial. Where our perceived purpose and task is tedious, we will often create intrigue.

Where our purpose inspires and our our tasks clearly contribute to achieving a meaningful purpose our contentious pride can be tamed.

The leader who truly leads toward the Good, the Beautiful, and the True is much less likely to suffer internal dissent (less likely is different than none). Moreover, if the leader is effective in this way he or she will increase the likelihood of external attack.

Above is The Temptation of St. Benedict by Allesandro Allori. I am not specifically aware of the back-story, but the possibilities are evocative.

Once she has been constituted,let the Abbess always bear in mind what a burden she has undertaken and to whom she will have to give an account of her stewardship, and let her know that her duty is rather to profit her sisters than to preside over them. She must therefore be learned in the divine law, that she may have a treasure of knowledge from which to bring forth new things and old. She must be chaste, sober and merciful. Let her exalt mercy above judgment, that she herself may obtain mercy. She should hate vices; she should love the sisterhood. In administering correction she should act prudently and not go to excess,lest in seeking too eagerly to scrape off the rust she break the vessel. Let her keep her own frailty ever before her eyes and remember that the bruised reed must not be broken. By this we do not mean that she should allow vices to grow; on the contrary, as we have already said, she should eradicate them prudently and with charity, in the way which may seem best in each case. Let her study rather to be loved than to be feared. Let her not be excitable and worried, nor exacting and headstrong, nor jealous and over-suspicious; for then she is never at rest. In her commands let her be prudent and considerate; and whether the work which she enjoins concerns God or the world, let her be discreet and moderate, bearing in mind the discretion of holy Jacob, who said, "If I cause my flocks to be overdriven, they will all die in one day."Taking this, then, and other examples of discretion, the mother of virtues, let her so temper all things that the strong may have something to strive after, and the weak may not fall back in dismay. And especially let her keep this Rule in all its details, so that after a good ministry she may hear from the Lord what the good servant heard who gave the fellow-servants wheat in due season: "Indeed, I tell you, he will set that one over all his goods" (Matt. 24:27).

Pastoring, parenting, teaching, managing and much more can be expressions of leadership.

All these roles benefit from - perhaps require - the balance of skills outlined by Benedict.

The leader endeavors to find a way forward "that the strong may have something to strive after, and the weak may not fall back in dismay."

The way is discovered through knowledge, character and action aimed at serving the needs of others.

The truly effective leader will "exalt mercy above judgment."

In the constituting of an Abbess let this plan always be followed, that the office be conferred on the one who is chosen either by the whole community unanimously in the fear of God
or else by a part of the community, however small, if its counsel is more wholesome. Merit of life and wisdom of doctrine should determine the choice of the one to be constituted, even if she be the last of the order of the community. But if (which God forbid) the whole community should agree to choose a person who will acquiesce in their vices, and if those vices somehow become known to the Bishop to whose diocese the place belongs, or to the Abbots, Abbesses or the faithful of the vicinity, let them prevent the success of this conspiracy of the wicked, and set a worthy steward over the house of God. They may be sure that they will receive a good reward for this action if they do it with a pure intention and out of zeal for God; as, on the contrary, they will sin if they fail to do it.

Based on legendary tales, history, and our contemporary observation of more primitive tribes, democracy may be the most common approach to choosing leaders.

But it is also common for leaders to beget leaders, through dynastic ambition or personal favor. We can seek immortality through our genes or our memes.

After the ascension of Jesus the apostles cast lots in choosing Matthias to replace Judas. Bishops were elected by the people of a single city. Generations were required before a self-perpetuating hierarchy emerged.

Before casting lots it is written that the eleven prayed, "Lord you know everyones heart. Show us which one of these two you have chosen to take the place in this ministry and apostleship..." (Acts 1:24-25)

Each elector is encouraged not to vote self-interest, but to advance our best understanding of God's will and kingdom.

The juniors, therefore, should honor their seniors, and the seniors love their juniors. In the very manner of address, let no one call another by the mere name; but let the seniors call their juniors Brothers, and the juniors call their seniors Fathers, by which is conveyed the reverence due to a father. But the Abbot, since he is believed to represent Christ, shall be called Lord and Abbot, not for any pretensions of his own but out of honor and love for Christ. Let the Abbot himself reflect on this, and show himself worthy of such an honor. And wherever the brethren meet one another the junior shall ask the senior for his blessing. When a senior passes by, a junior shall rise and give him a place to sit, nor shall the junior presume to sit with him unless his senior bid him, that it may be as was written, "In honor anticipating one another."Boys, both small and adolescent, shall keep strictly to their rank in oratory and at table. But outside of that, wherever they may be, let them be under supervision and discipline, until they come to the age of discretion.

We ought to honor one another. At the very least we should acknowledge one another.

I travel a good deal. There is a signal difference between a "tourist hotel" and a "business hotel." At a tourist hotel you are greeted by strangers in the hallways and elevators. In a business hotel there is no greeting.

It may be more stereotype than science, but I expect that the tourists who greet have arrived from a place where they are expected to acknowledge the other. I live in a place where, for about the first two miles, drivers are expected to wave to passing cars whether or not they recognize the car or driver.

The homeless remark that at least as much as some loose change, they would value being acknowledged. The greatest pain is being treated as if invisible.

It is not only the Abbot who represents Christ. "When did we see you hungry and feed you or see you thirsty and give you something to drink?" Jesus answered, "'I tell you with certainty, since you did it for one of the least important of these brothers of mine, you did it for me." (Matthew 25: 31-40)

Let all keep their places in the monastery established by the time of their entrance, the merit of their lives and the decision of the Abbot. Yet the Abbot must not disturb the flock committed to him, nor by an arbitrary use of his power ordain anything unjustly; but let him always think of the account he will have to render to God for all his decisions and his deeds. Therefore in that order which he has established or which they already had, let the brethren approach to receive the kiss of peace and Communion, intone the Psalms and stand in choir. And in no place whatever should age decide the order or be prejudicial to it; for Samuel and Daniel as mere boys judged priests. Except for those already mentioned, therefore, whom the Abbot has promoted by a special decision or demoted for definite reasons, all the rest shall take their order according to the time of their entrance. Thus, for example, he who came to the monastery at the second hour of the day, whatever be his age or his dignity, must know that he is junior to one who came at the first hour of the day. Boys, however, are to be kept under discipline in all matters and by everyone.

The radical nature of Benedict's order can be obscure to us.

But rejecting nobility of birth and even even maturity of age as cause for precedence was a very new order, indeed, for the sixth century.

With even less concern for order, we might simply allow first come, first serve.

In doing so we betray our cultural descent from Benedict. Whoever came first to the monastery - regardless of pedigree, or wealth, or education, or age - has precedence over whoever came second.

Confucianism gives precedent to the educated. Hinduism respects the well-born. Benedict teaches that Christianity values the grace of God expressed in each person.

Despite Benedict, as the Western Roman Empire collapsed, Christendom adopted a rigid feudal order that defined the culture for nearly 1000 years... and continues to echo.

Across these centuries the Benedictines cherished, nurtured, and modelled how a community could be ordered around grace, until in an abundance of time the vine that Benedict planted claimed the culture.

In 1964 Pope Paul VI proclaimed Benedict patron saint of Europe, explaining, "We celebrate St. Benedict, the abbot, as the announcer of peace, creator of unity, teacher of social traditions... "

If an Abbot desire to have a priest or a deacon ordained for his monastery,let him choose one who is worthy to exercise the priestly office. But let the one who is ordained beware of self-exaltation or pride; and let him not presume to do anything except what is commanded him by the Abbot, knowing that he is so much the more subject to the discipline of the Rule. Nor should he by reason of his priesthood forget the obedience and the discipline required by the Rule, but make ever more and more progress towards God. Let him always keep the place which he received on entering the monastery, except in his duties at the altar or in case the choice of the community and the will of the Abbess should promote him for the worthiness of his life. Yet he must understand that he is to observe the rules laid down by deans and Priors. Should he presume to act otherwise, let him be judged not as a priest but as a rebel. And if he does not reform after repeated admonitions, let even the Bishop be brought in as a witness. If then he still fails to amend, and his offenses are notorious, let him be put out of the monastery, but only if his contumacy is such that he refuses to submit or to obey the Rule.

Almost thirty years before Benedict's birth, the Council of Chalcedon had begun to clarify the relationship of the monasteries to the broader life of the church. The fourth canon adopted at Chalcedon reads:

"Those who truly and sincerely live the monastic life should be accorded appropriate recognition. But since there are some who don the monastic habit and meddle with the churches and in civil matters, and circulate indiscriminately in the cities and even are involved in founding monasteries for themselves, it has been decided that no one is to build or found a monastery or oratory anywhere against the will of the local bishop; and that monks of each city and region are to be subject to the bishop, are to foster peace and quiet, and attend solely to fasting and prayer, staying set apart in their places. They are not to abandon their own monasteries and interfere, or take part, in ecclesiastical or secular business unless they are perhaps assigned to do so by the local bishop because of some urgent necessity. No slave is to be taken into the monasteries to become a monk against the will of his own master. We have decreed that anyone who transgresses this decision of ours is to be excommunicated, lest God's name be blasphemed. However, it is for the local bishop to exercise the care and attention that the monasteries need."

Just as the monastics are to be "set apart in their places," so Benedict seeks to ensure that priests will know their place in the monastery.

Americans are not inclined to know our place. We are an itinerant culture, without a strong sense of place. This has been a vital aspect of our freedom.

It does not, though, foster peace and quiet.

But if as a guest she was found exacting or prone to vice, not only should she be denied membership in the community, but she should even be politely requested to leave, lest others be corrupted by her evil life. If, however, she has not proved to be the kind who deserves to be put out, she should not only on her own application be received as a member of the community, but she should even be persuaded to stay, that the others may be instructed by her example, and because in every place it is the same Lord who is served, the same King for whom the battle is fought. Moreover, if the Abbess perceives that she is worthy, she may put her in a somewhat higher rank. And not only with regard to a nun but also with regard to those in priestly or clerical orders previously mentioned, the Abbess may establish them in a higher rank than would be theirs by date of entrance if she perceives that their life is deserving. Let the Abbess take care, however, never to receive a nun from another known monastery as a member of her community without the consent of her Abbess or a letter of recommendation; for it is written, "Do not to another what you would not want done to yourself" (Tob. 4:16).

I wonder if the phrase the "exception proves the rule" originated in regard to Benedict's Rule.

The Rule typically cultivates commonality, humility, and community. But as the plowman might avoid a flower, Benedict allows the leader considerable discretion in how the Rule is applied.

The purpose of the Rule - or a principle or a process - is to achieve some end. The Rule exists to serve God and to advance God's kingdom here on earth.

We read and apply the Rule as a means and kind of measure for experiencing God's will on earth.

Does our discipline cultivate creativity? Does it produce beauty? Does it nurture love?

Above is another of Signorelli's works from the Life of St. Benedict showing the saint and others engaged in a very special sort of spring clearing and planting.

If a pilgrim monastic coming from a distant region wants to live as a guest of the monastery, let her be received for as long a time as she desires, provided she is content with the customs of the place as she finds them and does not disturb the monastery by superfluous demands, but is simply content with what she finds. If, however, she censures or points out anything reasonably and with the humility of charity, let the Abbess consider prudently whether perhaps it was for that very purpose that the Lord sent her. If afterwards she should want to bind herself to stability, her wish should not be denied her, especially since there has been opportunity during her stay as a guest to discover her character.

How do we hear criticism? It may depend on how the criticism is offered.

How do we offer criticism? Too often, we are inclined to "give it to them straight."

Benedict encourages rationality (rationabiliter) and humble love (humilitate caritatis) in offering critique. Even with great insight and acute intellect we may be wrong. Our analysis, intention, and manner should reflect the possibilty of error, as well as our hope to be helpful.

When criticism is offered - especially when careful and caring - we ought to listen as if to God.

What a gift it is when someone loves enough to take the risk of sharing their concern.

If any ordained priest should ask to be received into the monastery, permission shall not be granted too readily. But if he is quite persistent in his request, let him know that he will have to observe the whole discipline of the Rule and that nothing will be relaxed in his favor,that it may be as it is written:"Friend, for what have you come (Matt. 26:50)?" It shall be granted him, however, to stand next after the Abbot and to give blessings and to celebrate Mass, but only by order of the Abbot.Without such order let him not make any exceptions for himself, knowing that he is subject to the discipline of the Rule; but rather let him give an example of humility to all. If there happens to be question of an appointment or of some business in the monastery, let him expect the rank due him according to the date of his entrance into the monastery, and not the place granted him out of reverence for the priesthood. If any clerics, moved by the same desire, should wish to join the monastery, let them be placed in a middle rank.But they too are to be admitted only if they promise observance of the Rule and stability.

Twice in chapter 58 and here in chapter 60, Benedict calls for stability. The Latin is stabilitate. Benedict actually wrote propria stabiltate. For some reason, above the translator has left out the adjective.

The adjective strikes me as especially important. The best translation of stabilitate is stable. In both English and Latin this means to stand firmly, solidly, perhaps to be profoundly at peace.

Propria means to be private or particular to oneself. Our English "appropriate" applies the Latin prefix meaning "to make." We could say the thief appropriated my wallet.

But more commonly the English appropriate means to be well-matched and to fit context. We say the child's behavior was appropriate.

Benedict seems to suggest that we are to seek and find where each of us are best-suited to stand. He is sure this stabilty will be found in community and in humility, but it will also be propria: particular to ones-self.

If anyone of the nobility offers his son to God in the monastery and the boy is very young, let his parents draw up the document which we mentioned above; and at the oblation let them wrap the document itself and the boy's hand in the altar cloth. That is how they offer him. As regards their property, they shall promise in the same petition under oath that they will never of themselves, or through an intermediary, or in any way whatever, give him anything or provide him with the opportunity of owning anything.Or else, if they are unwilling to do this, and if they want to offer something as an alms to the monastery for their advantage, let them make a donation of the property they wish to give to the monastery, reserving the income to themselves if they wish. And in this way let everything be barred, so that the boy may have no expectations whereby (which God forbid) he might be deceived and ruined, as we have learned by experience. Let those who are less well-to-do make a similar offering. But those who have nothing at all shall simply draw up the document and offer their son before witnesses at the oblation.

Expectations can be treacherous.

To envision the future and to have positive expectactions can become a self-fulfilling prophecy.

Negative expectations can be a heavy burden that holds back achievement of full potential.

Benedict attempts to craft an arrangement where the wealthy young man, "may have no expectations whereby... he might be deceived and ruined."

Much depends on the expectation's object: ephemeral or eternal, self-asserting or self-giving, a means or an end.

When she is to be received she promises before all in the oratorystability,fidelity to monastic life and obedience.This promise she shall make before God and His Saints,so that if she should ever act otherwise,she may know that she will be condemned by Him whom she mocks.Of this promise of hers let her draw up a documentin the name of the Saints whose relics are there and of the Abbess who is present. Let her write this document with her own hand; or if she is illiterate, let another write it at her request, and let the novice put her mark to it. Then let her place it with her own hand upon the altar; and when she has placed it there, let the novice at once intone this verse:"Receive me, O Lord, according to Your word, and I shall live:and let me not be confounded in my hope" (Ps. 118[119]:116). Let the whole community answer this verse three times and add the "Glory be to the Father." Then let the novice prostrate herself at each one's feet, that they may pray for her. And from that day forward let her be counted as one of the community. If she has any property, let her either give it beforehand to the pooror by solemn donation bestow it on the monastery, reserving nothing at all for herself, as indeed she knows that from that day forward she will no longer have power even over her own body.At once, therefore, in the oratory,let her be divested of her own clothes which she is wearing and dressed in the clothes of the monastery.But let the clothes of which she was divested be put aside in the wardrobe and kept there.Then if she should ever listen to the persuasions of the deviland decide to leave the monastery (which God forbid), she may be divested of the monastic clothes and cast out. Her document, however, which the Abbess has taken from the altar, shall not be returned to her, but shall be kept in the monastery.

"Receive me, O Lord, according to Your word, and I shall live: and let me not be confounded in my hope"

"Uphold me according to your promise, that I may live, and let me not be put to shame in my hope," is how the New Revised Standard Version translates the same verse.

Last evening I prayed - fitfully it is true, but earnestly as well - that I might die.

This Easter morning I am urged to live and to live with hope and confidence in God.

Receive me, O Lord, according to your word.

When anyone is newly come for the reformation of her life, let her not be granted an easy entrance; but, as the Apostle says, "Test the spirits to see whether they are from God." If the newcomer, therefore, perseveres in her knocking, and if it is seen after four or five days that she bears patiently the harsh treatment offered her and the difficulty of admission, and that she persists in her petition, then let entrance be granted her, and let her stay in the guest house for a few days. After that let her live in the novitiate, where the novices study, eat and sleep. A senior shall be assigned to them who is skilled in winning souls, to watch over them with the utmost care. Let her examine whether the novice is truly seeking God, and whether she is zealous for the Work of God, for obedience and for trials. Let the novice be told all the hard and rugged ways by which the journey to God is made. If she promises stability and perseverance, then at the end of two months let this rule be read through to her, and let her be addressed thus: "Here is the law under which you wish to fight. If you can observe it, enter; if you cannot, you are free to depart." If she still stands firm, let her be taken to the above-mentioned novitiate and again tested in all patience. And after the lapse of six months let the Rule be read to her, that she may know on what she is entering. And if she still remains firm, after four months let the same Rule be read to her again. Then, having deliberated with herself, if she promises to keep it in its entirety and to observe everything that is commanded, let her be received into the community. But let her understand that, according to the law of the Rule, from that day forward she may not leave the monastery nor withdraw her neck from under the yoke of the Rule which she was free to refuse or to accept during that prolonged deliberation.

As a young man, a friend of mine considered joining a yeshiva. After a long weekend stay the rabbis rejected him.

"I didn't know they could do that," he explains, the amazement still fresh twenty years later.

He readily admits the rabbis made a wise decision. But it took him years to recognize their wisdom.

Benedict calls for a profound - as well as prolonged - deliberation. The Superiors do not decide. The novice is free to refuse or accept the Rule and its life.

The English word deliberate is derived from the Latin delibrare - to weigh carefully. But I hope there is also a relationship to liber or freedom.

The only deliberation that counts is that of a free person with a free mind arriving at a free choice.

If there are artisans in the monastery, let them practice their crafts with all humility, provided the Abbot has given permission. But if any one of them becomes conceited over his skill in his craft, because he seems to be conferring a benefit on the monastery, let him be taken from his craft and no longer exercise it unless, after he has humbled himself, the Abbot again gives him permission. If any of the work of the craftsmen is to be sold, those responsible for the salemust not dare to practice any fraud. Let them always remember Ananias and Saphira, who incurred bodily death (Acts 5:1-11), lest they and all who perpetrate fraud in monastery affairs suffer spiritual death. And in the prices let not the sin of avarice creep in, but let the goods always be sold a little cheaper than they can be sold by people in the world, "that in all things God may be glorified" (1 Peter 4:11).

A few years ago I read of a Monastery that cut back on a very successful offering of artisan fruitcakes.

At Christmastime the fruitcakes were in such demand that the Monastery felt required to employ dozens of oblates to meet demand.

After one especially "successful" year the abbot announced that the following year they would only make a certain number of fruitcakes, no matter the demand.

He explained that the fruitcake business had begun to distract from the spiritual purposes of the monastery.

Success can be very distracting to purpose, especially if we are unsure of our purpose.

Above is Benedict presenting the gift of the monastic movement in thanks to God.

Let the Abbess's table always be with the guests and the pilgrims. But when there are no guests, let it be in her power to invite whom she will of the sisters. Yet one or two seniors must always be left with the others for the sake of discipline.

The role of the leader as host of outsiders is understandable.

But the continuation of a special table even when there are no guests seems to invite envy.

A wise leader could, no doubt, put his or her table to good use.

But without considerable care to be invited to the table could feed feelings of pride.

Lead us not into temptation.

For bedding let this suffice: a mattress, a blanket, a coverlet and a pillow. The beds, moreover, are to be examined frequently by the Abbot, to see if any private property be found in them. If anyone should be found to have something that he did not receive from the Abbot, let him undergo the most severe discipline. And in order that this vice of private ownership may be cut out by the roots, the Abbot should provide all the necessary articles: cowl, tunic, stockings, shoes, belt, knife, stylus, needle, handkerchief, writing tablets; that all pretext of need may be taken away. Yet the Abbot should always keep in mind the sentence from the Acts of the Apostles that "distribution was made to each according as anyone had need" (Acts 4:35). In this manner, therefore, let the Abbot consider weaknesses of the needy and not the ill-will of the envious. But in all his decisions let him think about the retribution of God.

What is our list of necessary articles?

How deeply are we entwined in the vice of private property?

Whatever separates us - distracts us - from God is a sin.

A vice is a habit that inclines us toward sin.

We are to cultivate habits that incline us toward God.

In accumulating private property as a defense against fear, we practice a vice.

To accumulate private property as an end in itself, is not so far from the sin of idolatry.

Let clothing be given to the brethren according to the nature of the place in which they dwell and its climate; for in cold regions more will be needed, and in warm regions less. This is to be taken into consideration, therefore, by the Abbot. We believe, however, that in ordinary places the following dress is sufficient for each monk: a tunic, a cowl (thick and woolly for winter, thin or worn for summer), a scapular for work, stockings and shoes to cover the feet. The monks should not complain about the color or the coarseness of any of these things, but be content with what can be found in the district where they live and can be purchased cheaply. The Abbot shall see to the size of the garments, that they be not too short for those who wear them, but of the proper fit. Let those who receive new clothes always give back the old ones at once, to be put away in the wardrobe for the poor. For it is sufficient if a monk has two tunics and two cowls, to allow for night wear and for the washing of these garments; more than that is superfluity and should be taken away. Let them return their stockings also and anything else that is old when they receive new ones. Those who are sent on a journey shall receive drawers from the wardrobe, which they shall wash and restore on their return. And let their cowls and tunics be somewhat better than what they usually wear. These they shall receive from the wardrobe when they set out on a journey, and restore when they return.

Benedict is concerned about function. The clothing should fit the climate and the monk. It should fulfill its purpose.

He is less concerned for form. We should not complain about the color or the coarseness of any of these things, but be content. Yet when sent on a journey the clothing should be "somewhat better" than usual.

Benedict is especially concerned that we not accumulate what is not needed. Give us this day our daily bread. May it be nutritious, may it taste good, and may we have just what we need.

On no account shall a monastic be allowed to receive letters, blessed tokens or any little gift whatsoever from parents or anyone else, or from her sisters, or to give the same, without the Abbess's permission. But if anything is sent her even by her parents, let her not presume to take it before it has been shown to the Abbess. And it shall be in the Abbess's power to decide to whom it shall be given, if she allows it to be received; and the sister to whom it was sent should not be grieved, lest occasion be given to the devil. Should anyone presume to act otherwise, let her undergo the discipline of the Rule.

What is Benedict's purpose? Fairness within the community or separating the monastic from the outer world or discouraging attachment or...?

He does not explain the principle behind this rule. I can perceive its utility on various counts. But I would be more inclined to accept the discipline if I knew its purpose. I might also argue against certain principles.

Without principle or purpose how does the leader discern when to allow and when to disallow?

Let there be a separate kitchen for the Abbot and guests,that the brethren may not be disturbed when guests,who are never lacking in a monastery, arrive at irregular hours. Let two brethren capable of filling the office well be appointed for a year to have charge of this kitchen. Let them be given such help as they need, that they may serve without murmuring. And on the other hand,when they have less to occupy them,let them go out to whatever work is assigned them. And not only in their case but in all the offices of the monastery let this arrangement be observed, that when help is needed it be supplied, and again when the workers are unoccupied they do whatever they are bidden. The guest house also shall be assigned to a brother whose soul is possessed by the fear of God. Let there be a sufficient number of beds made up in it; and let the house of God be managed by prudent men and in a prudent manner. On no account shall anyone who is not so orderedassociate or converse with guests. But if he should meet them or see them,let him greet them humbly, as we have said, ask their blessing and pass on, saying that he is not allowed to converse with a guest.

We are to respond to need.

Our English "need" is derived from the Saxon meaning to tire or be in distress.

Benedict uses the Latin indigent, a compound of indu meaning within and egere meaning lack or absence.

We are to respond to an internal emptiness or an absense within.

Which of us in not indigent?

Let all guests who arrive be received like Christ, for He is going to say, "I came as a guest, and you received Me" (Matt. 25:35). And to all let due honor be shown, especially to the domestics of the faith and to pilgrims. As soon as a guest is announced, therefore, let the Superior or the brethren meet him with all charitable service. And first of all let them pray together,and then exchange the kiss of peace. For the kiss of peace should not be offered until after the prayers have been said, on account of the devil's deceptions. In the salutation of all guests, whether arriving or departing,let all humility be shown. Let the head be bowed or the whole body prostrated on the ground in adoration of Christ, who indeed is received in their persons. After the guests have been received and taken to prayer, let the Superior or someone appointed by him sit with them. Let the divine law be read before the guest for his edification,and then let all kindness be shown him.The Superior shall break his fast for the sake of a guest,unless it happens to be a principal fast day which may not be violated.The brethren, however, shall observe the customary fasts. Let the Abbot give the guests water for their hands; and let both Abbot and community wash the feet of all guests. After the washing of the feet let them say this verse:"We have received Your mercy, O God,in the midst of Your temple" (Ps.47:10). In the reception of the poor and of pilgrims the greatest care and solicitude should be shown, because it is especially in them that Christ is received; for as far as the rich are concerned, the very fear which they inspire wins respect for them.

My wife and I have very few guests. People do not just "stop by" our house at the end of a rocky mountain road. We seldom entertain.

One of the reasons we don't invite people over more often is my tendency to overdo the preparations.

Some of my over-exuberance is to honor the guests, but there is also more than a touch of display and pride. Benedict's encouragement to humility is well-offered.

My Aunt Rita would occasionally remind us, "we should treat our family as well as we treat our guests."

Hospitality - offered truly, generously, and in humility for the sake of the guest or family-member - is an expression and experience of grace.

Above shows St. Benedict and St. Paul having the same vision of God. From Devotional and Philosophical Writings.

Let the oratory be what it is called, a place of prayer; and let nothing else be done there or kept there.When the Work of God is ended, let all go out in perfect silence, and let reverence for God be observed, so that any sister who may wish to pray privately will not be hindered by another's misconduct. And at other times also,if anyone should want to pray by herself, let her go in simply and pray, not in a loud voice but with tears and fervor of heart. She who does not say her prayers in this way, therefore, shall not be permitted to remain in the oratory when the Work of God is ended, lest another be hindered, as we have said.

What is prayer?

It is a turning toward God.

It is often an asking of God.

Prayer may become a conversation with God.

In listening to God, we open ourselves to new possibilities.

A Brother who is sent out on some business and is expected to return to the monastery that same day shall not presume to eat while he is out,even if he is urgently requested to do so by any person whomsoever, unless he has permission from his Abbot. And if he acts otherwise, let him be excommunicated.

In eating together we become bound together.

This is true for family, friends, clients, and colleagues.

When we can break bread with our enemies, we highlight our common humanity.

For good reason, a reenactment of a last supper is the keystone of Christian worship.

Benedict does not want to dilute this experience for any member of his community.

Those sisters who are working at a great distance and cannot get to the oratory at the proper time -- the Abbess judging that such is the case -- shall perform the Work of God in the place where they are working, bending their knees in reverence before God. Likewise those who have been sent on a journey shall not let the appointed Hours pass by, but shall say the Office by themselves as well as they can and not neglect to render the task of their service.

Years ago on a train from Algeciras to Madrid, I observed an older Muslim couple grow increasingly agitated.

It was the time appointed for prayer. But their compass would not work. The electro-magnetic charge that powered the train interfered. They could not find sure East.

There were eight of us in the couchette - sleeping compartment - I expect most, if not all, of the other six were North African Muslims as well.

But only the couple knelt to pray, finally settling on the most convenient space in the already crowded space.

It is not so hard to make time for God, yet we very seldom seek God's rhythms - preferring our own stumbles to the divine dance.

Although the life of a monk ought to have about it at all times the character of a Lenten observance, yet since few have the virtue for that,we therefore urge that during the actual days of Lent the brethren keep their lives most pure and at the same time wash away during these holy days all the negligences of other times. And this will be worthily done if we restrain ourselves from all vices and give ourselves up to prayer with tears, to reading, to compunction of heart and to abstinence. During these days, therefore, let us increase somewhat the usual burden of our service, as by private prayers and by abstinence in food and drink. Thus everyone of his own will may offer God "with joy of the Holy Spirit" (1 Thess. 1:6) something above the measure required of him. From his body, that is he may withhold some food, drink, sleep, talking and jesting; and with the joy of spiritual desire he may look forward to holy Easter. Let each one, however, suggest to his Abbot what it is that he wants to offer,and let it be done with his blessing and approval. For anything done without the permission of the spiritual father will be imputed to presumption and vainglory and will merit no reward.Therefore let everything be done with the Abbot's approval.

I agree with Benedict that our living ought to have about it the continual character of a Lenten observance.

But the great saint and this ordinary sinner may disagree about what that means.

I certainly agree with Benedict that our lives - especially at Lent - should be marked with the joy of the Holy Spirit.

Benedict's focus on what we may offer God also strikes me as exactly right.

But when it comes to abstinence, restraint, compunction and such I am reminded, "Not for your sacrifices do I rebuke you; your burnt offerings are always before me." (Psalm 50:8)

I am reminded, "Those who bring thanksgiving as their sacrifice honor me." (Psalm 50:23)

During Advent we prepare ourselves to receive a great gift. At Christmas and Epiphany we accept and engage the gift. In Lent we express our thanksgiving by offering a gift of our own, not with a sense of suffering sacrifice, but with an attitude of joy.

On Sundays, let all occupy themselves in reading, except those who have been appointed to various duties. But if anyone should be so negligent and shiftless that she will not or cannot study or read, let her be given some work to do so that she will not be idle. Weak or sickly sisters should be assigned a task or craftof such a nature as to keep them from idleness and at the same time not to overburden them or drive them away with excessive toil. Their weakness must be taken into consideration by the Abbess.

The decalogue is clear in its instruction to keep a sabbath day separate and sacred.

But the early church - and Graeco-Roman culture - was conflicted regarding the sabbath.

For some the Jewish rites for keeping sabbath had been swept away, along with most of the old laws fulfilled in the new covenant. Ignatius of Antioch wrote, "We have seen how former adherents of the ancient customs have since attained to a new hope; so that they have given up keeping the sabbath, and now order their lives by the Lord's Day instead."

Roughly two centuries before Benedict, the Emperor Constantine - who did so much to mix sacred and secular - pronounced an imperial edict: "On the venerable day of the Sun let the magistrates and people residing in cities rest, and let all workshops be closed. In the country however persons engaged in agriculture may freely and lawfully continue their pursuits because it often happens that another day is not suitable for grain-sowing or vine planting; lest by neglecting the proper moment for such operations the bounty of heaven should be lost."

Allowing practical economic concerns take priority has a long Christian pedigree, for better or, probably, for worse.

From the Calends of October until the beginning of Lent, let them apply themselves to reading up to the end of the second hour. At the second hour let Terce be said, and then let all labor at the work assigned them until None. At the first signal for the Hour of None let everyone break off from her work,and hold herself ready for the sounding of the second signal. After the meal let them apply themselves to their reading or to the Psalms. On the days of Lent, from morning until the end of the third hour let them apply themselves to their reading, and from then until the end of the tenth hour let them do the work assigned them. And in these days of Lent they shall each receive a book from the library,which they shall read straight through from the beginning. These books are to be given out at the beginning of Lent. But certainly one or two of the seniors should be deputed to go about the monastery at the hours when the sisters are occupied in reading and see that there be no lazy sister who spends her time in idleness or gossip and does not apply herself to the reading,so that she is not only unprofitable to herself but also distracts others. If such a one be found (which God forbid), let her be corrected once and a second time;if she does not amend,let her undergo the punishment of the Rule in such a way that the rest may take warning. Moreover, one sister shall not associate with another at inappropriate times.

The amount of time given to reading is rather amazing. During Lent at least three hours is committed to private reading, not including reading-as-heard in the oratory and in chapel.

Where many Eastern monastics focus on meditation, Benedictines give nearly as much time to reading.

In my limited experience, meditation draws me inward until I fall into myself and find a source beyond the self.

Reading - especially spiritually-oriented reading - can encourage deep reflection, but it does so without breaking the boundaries that separate self and source.

For better and, sometimes, for worse, the Benedictine tradition - and therefore the Western tradition - encourages an objective encounter with the subjective.

The mural above - by Signorelli - show several saints of the Church, including Benedict, many engaged in reading.

Idleness is the enemy of the soul.Therefore the sisters should be occupied at certain times in manual labor, and again at fixed hours in sacred reading. To that end we think that the times for each may be prescribed as follows. From Easter until the Calends of October,when they come out from Prime in the morning let them labor at whatever is necessary until about the fourth hour, and from the fourth hour until about the sixth let them apply themselves to reading. After the sixth hour, having left the table, let them rest on their beds in perfect silence;or if anyone may perhaps want to read, let her read to herself in such a way as not to disturb anyone else. Let None be said rather early, at the middle of the eighth hour,and let them again do what work has to be done until Vespers. And if the circumstances of the place or their poverty should require that they themselves do the work of gathering the harvest,let them not be discontented; for then are they truly monastics when they live by the labor of their hands, as did our Fathers and the Apostles. Let all things be done with moderation, however, for the sake of the faint-hearted.

Worship, work, reading, and rest organized for humane living; we might say a truly human life.

It is an attractive structure. In a time of turmoil - such as Benedict's or our own - the orderly and repeating proportions are especially enticing.

My wife suggests I am a "natural monk," because I prefer to start early and work alone. But my life is full of disruptions and my work, in particular, is disorderly.

There is a crucial distinction between work and vocation. Benedict's communities are organized around vocation. The work is supportive and often secondary.

Since I was 12 or even younger I have wanted to be a writer. But I have had very few readers. It has been, I think, a calling. But it is not -- yet -- quite a career.

I have a sense that if and when I can organize my life around vocation that the puzzle will fall in place: worship, work, reading, and rest in perfect proportion.

The indicating of the hour for the Work of God by day and by nightshall devolve upon the Abbot either to give the signal himselfor to assign this duty to such a careful brother that everything will take place at the proper hours. Let the Psalms and the antiphons be intoned by those who are appointed for it, in their order after the Abbot. And no one shall presume to sing or read unless he can fulfill that office in such a way as to edify the hearers. Let this function be performed with humility, gravity and reverence,and by him whom the Abbot has appointed.

A sense of time, timing, and timeliness can often determine our earthly success or failure.

We are creatures of time and space. We ought be mindful of each. We can shape and apply each to what is good and beautiful and true.

But we ought not so tightly manage our time that we exclude God or -- even worse --only include our time-and-space understanding of God.

God is beyond time and space. If you can fully wrap your brain around that, your mind is more supple than mine.

C.S. Lewis wrote, "God is not hurried along in the time-stream of this universe any more than an author is hurried along in the imaginary time of his own novel."

While we are creatures of time and space, we are also created by God and share of God's essential nature.

Even as we encounter the time-stream of this life, we can - with God's help - step aside and know the perspective and power of the author.

When anyone is engaged in any sort of work,whether in the kitchen, in the cellar, in a shop,in the bakery, in the garden, while working at some craft,or in any other place,and she commits some fault,or breaks something, or loses something,or transgresses in any other way whatsoever,if she does not come immediatelybefore the Abbess and the communityof her own accordto make satisfaction and confess her fault,then when it becomes known through another,let her be subjected to a more severe correction. But if the sin-sickness of the soul is a hidden one, let her reveal it only to the Abbess or to a spiritual mother,who knows how to cure her own and others' wounds without exposing them and making them public.

The Latin original for sin-sickness of the soul is "animae vero peccati." This can also be translated as a soul or spirit or life or breeze, truly or actually or fairly, mistaken or wrong or faulty.

Benedict writes that if the cause of this error is "fuerit latens" or exists concealed or is latent the leader will allow it to remain hidden and shall endeavor to heal the soul's wound - this separateness from God - quietly and privately.

In a text that so often depends on public shame and purposefully public punishment, this is a remarkably tender exception. It is worth noting that in our era the Church has, perhaps, suffered most when attempting to heal hidden faults.

When anyone has made a mistake while reciting a Psalm, a responsory, an antiphon or a lesson, if he does not humble himself there before all by making a satisfaction, let him undergo a greater punishment because he would not correct by humility what he did wrong through carelessness. But boys for such faults shall be whipped.

Even the wisest and holiest of people make mistakes.

Acknowledgement and, if possible, correction is important.

I hope that Benedict would acknowledge and correct his error in sometimes dealing so harshly with the youngest of the monks.

One who for serious faults is excommunicated from oratory and table shall make satisfaction as follows. At the hour when the celebration of the Work of God is concluded in the oratory,let her lie prostrate before the door of the oratory,saying nothing, but only lying prone with her face to the ground at the feet of all as they come out of the oratory. And let her continue to do this until the Abbess judges that satisfaction has been made.Then, when she has come at the Abbess's bidding,let her cast herself first at the Abbess's feet and then at the feet of all,that they may pray for her. And next, if the Abbess so orders,let her be received into the choir,to the place which the Abbess appoints,but with the provision that she shall not presume to intone Psalm or lesson or anything else in the oratory without a further order from the Abbess. Moreover, at every Hour,when the Work of God is ended,let her cast herself on the ground in the place where she stands.And let her continue to satisfy in this way until the Abbess again orders her finally to cease from this satisfaction. But those who for slight faults are excommunicated only from table shall make satisfaction in the oratory, and continue in it till an order from the Abbess, until she blesses them and says, "It is enough."

The chapel of Joseph of Arimathea is deep beneath the cathedral.

Behind the altar is a mural of the funeral procession for Jesus, carrying his body to the tomb. The rest is stone. It could seem to have been carved in place

A quarter-century ago the chapel was usually empty in the early morning. I would kneel on the stone steps before the altar until pain extended from knee-cap to neck. Then I would lay prostrate until time or interruption determined it was "enough."

It was never quite enough. Penance, while it plays a role, is never sufficient. Finally we are left dependent on grace, unearned and offered beyond balance or measure.

Deep in Lent may we begin opening to Easter's promise.

Anyone who does not come to table before the verse, so that all together may say the verse and the oration and all sit down to table at the same time -- anyone who through his own carelessness or bad habit does not come on time shall be corrected for this up to the second time. If then he does not amend, he shall not be allowed to share in the common table, but shall be separated from the company of all and made to eat alone, and his portion of wine shall be taken away from him, until he has made satisfaction and has amended. And let him suffer a like penalty who is not present at the verse said after the meal. And let no one presume to take any food or drink before or after the appointed time. But if anyone is offered something by the superior and refuses to take it, then when the time comes that he desires what he formerly refused or something else, let him receive nothing whatever until he has made proper satisfaction.

Symbolic separation is Benedict's most common sanction.

Part of the purpose is to induce shame, contrition, and correction.

In many cases the sanction is also an intentional reflection of the monastic's thoughtless act.

In being late to prayer or meal and in refusing to join in the shared work of the community, the monastic is separating him or herself from the community.

The sanction offers an opportunity to empathetically reflect on the unintended, but nonetheless real implications of one's thoughtlessness.

At the hour for the Divine Office, as soon as the signal is heard, let them abandon whatever they may have in hand and hasten with the greatest speed, yet with seriousness, so that there is no excuse for levity. Let nothing, therefore, be put before the Work of God. If at the Night Office anyone arrives after the "Glory be to the Father" of Psalm 94 -- which Psalm for this reason we wish to be said very slowly and protractedly -- let him not stand in his usual place in the choir; but let him stand last of all, or in a place set aside by the Abbot for such negligent ones in order that they may be seen by him and by all. He shall remain there until the Work of God has been completed, and then do penance by a public satisfaction. The reason why we have judged it fitting for them so stand in the last place or in a place apart is that, being seen by all, they may amend for very shame. For if they remain outside of the oratory, there will perhaps be someone who will go back to bed and sleep or at least seat himself outside and indulge in idle talk, and thus an occasion will be provided for the evil one. But let them go inside, that they many not lose the whole Office, and may amend for the future. At the day Hours anyone who does not arrive at the Work of God until after the verse and the "Glory be to the Father" for the first Psalm following it shall stand in the last place, according to our ruling above. Nor shall he presume to join the choir in their chanting until he has made satisfaction, unless the Abbot should pardon him and give him permission; but even then the offender must make satisfaction for his fault.

This is my night office. It is now 3:40 in the early morning.

I prefer not to awaken until four. But if a dream, or chill, or heat, or somesuch else awakens me after two, my enthusiasm for this discipline keeps me awake.

Tonight the moonless and cloudless sky was full of stars. The cool air washed me awake. The coffee is no eucharistic feast, but warming and satisfying.

A quote from Bonhoeffer on, "We must take a definite step." A reading from the psalms, "Let them thank the Lord for his steadfast love, for his wonderful works to humankind. Let them offer thanksgiving sacrifices and tell of his deeds with songs of joy."

Then this day's reading from Benedict, who I appreciate for ruling that Glory be to the Father be sung very slowly to give the sleepy a few more seconds to arrive.

It is now 4:02.

Above is a choral scene from the life of St. Benedict by Signorelli.

Monastics ought to be zealous for silence at all times,but especially during the hours of the night.For every season, therefore,whether there be fasting or two meals,let the program be as follows: If it be a season when there are two meals,then as soon as they have risen from supper they shall all sit together,and one of them shall read the Conferences or the Lives of the Fathers or something else that may edify the hearers;not the Heptateuch or the Books of Kings, however,because it will not be expedient for weak minds to hear those parts of Scripture at that hour;but they shall be read at other times. If it be a day of fast,then having allowed a short interval after Vespers they shall proceed at once to the reading of the Conferences,as prescribed above;four or five pages being read, or as much as time permits,so that during the delay provided by this reading all may come together,including those who may have been occupied in some work assigned them. When all, therefore, are gathered together,let them say Compline;and when they come out from Compline, no one shall be allowed to say anything from that time on. And if anyone should be found evading this rule of silence,let her undergo severe punishment.An exception shall be made if the need of speaking to guests should arise or if the Abbess should give someone an order. But even this should be done with the utmost gravity and the most becoming restraint.

As much as our bodies need water, our souls need silence. We live in a time of drought.

It is often a self-abusing drought. We can find silence. We can make it.

Instead many - most? - avoid silence. Many are uncomfortable with - even fear - silence.

Silence uncovers the self, naked and vulnerable to the world.

But it is also in silence that we may drink deeply of God's love.

The Conferences of John Cassian are available from the Order of Saint Benedict. Cassian provided a crucial link between Eastern monasticism, especially the Desert Fathers, and the foundations of Western monasticism.

From holy Easter until Pentecost let the brothers take dinner at the sixth hour and supper in the evening.From Pentecost throughout the summer, unless the monks have work in the fields let them fast on Wednesdays and Fridays until the ninth hour; on the other days let them dine at the sixth hour. This dinner at the sixth hour shall be the daily schedule if they have work in the fields or the heat of summer is extreme; the Abbot's foresight shall decide on this. Thus it is that he should adapt and arrange everything in such a way that souls may be saved and that the brethren may do their work without just cause for murmuring. From the Ides of September until the beginning of Lent let them always take their dinner at the ninth hour.In Lent until Easter let them dine in the evening. But this evening hour shall be so determined that they will not need the light of a lamp while eating, Indeed at all seasons let the hour, whether for supper or for dinner, be so arranged that everything will be done by daylight.

Is Benedict a micro-manager? Pretty close.

He is certainly concerned about every particular of how principles are implemented.

But then there are the exceptions and the adjustments and his urging to be flexible.

The leader is told, "he should adapt and arrange everything in such a way that souls may be saved and that the brethren may do their work without just cause for murmuring."

The orignal Latin was disponat - dispose, arrange, describe, put in order - qualiter - in whatever way, whatever manner - to save souls.

The focus again is on the goal and the principle. The practice can be - should be - amended to achieve the goal.

"Everyone has her own gift from God, one in this way and another in that" (1 Cor. 7:7). It is therefore with some misgiving that we regulate the measure of others' sustenance. Nevertheless, keeping in view the needs of the weak, we believe that a hemina of wine a day is sufficient for each. But those to whom God gives the strength to abstain should know that they will receive a special reward. If the circumstances of the place, or the work or the heat of summer require a greater measure, the superior shall use her judgment in the matter, taking care always that there be no occasion for surfeit or drunkenness. We read it is true, that wine is by no means a drink for monastics; but since the monastics of our day cannot be persuaded of this let us at least agree to drink sparingly and not to satiety, because "wine makes even the wise fall away" (Eccles. 19:2). But where the circumstances of the place are such that not even the measure prescribed above can be supplied, but much less or none at all, let those who live there bless God and not murmur. Above all things do we give this admonition, that they abstain from murmuring.

I expect Benedict's admonition against murmuring will be about as successful as the encouragement to abstain from wine.

"Wine is by no means a drink for monastics; but since the monastics of our day cannot be persuaded of this...," he writes. Complaining and gossiping is by no means behavior for Christians; but...

Self-indulgence - and especially over-indulgence - is not good for us nor those with us. Yet we find reason and way to justify what we desire. The pleasure of a moment is allowed to distract us from greater good and finer pleasure.

Above is St. Benedict taking Communion by Signorelli.

We think it sufficient for the daily dinner,whether at the sixth or the ninth hour,that every table have two cooked dishes on account of individual infirmities,so that he who for some reason cannot eat of the one may make his meal of the other. Therefore let two cooked dishes suffice for all the brethren;and if any fruit or fresh vegetables are available,let a third dish be added. Let a good pound weight of bread suffice for the day,whether there be only one meal or both dinner and supper.If they are to have supper,the cellarer shall reserve a third of that pound,to be given them at supper.But if it happens that the work was heavier,it shall lie within the Abbot's discretion and power,should it be expedient, to add something to the fare. Above all things, however,over-indulgence must be avoided and a monk must never be overtaken by indigestion; for there is nothing so opposed to the Christian character as over-indulgence according to Our Lord's words,"See to it that your hearts be not burdened with over-indulgence" (Luke 21:34). Young boys shall not receive the same amount of food as their elders,but less;and frugality shall be observed in all circumstances. Except the sick who are very weak,let all abstain entirely from eating the flesh of four-footed animals.

Benedict writes, "there is nothing so opposed to the Christian character as over-indulgence."

I love a fine meal. The setting, presentation, service, and aromas, the complexities of taste and texture can propel conversation and feeling that will persist long after the meal is done. It is certainly not a matter of eating a huge amount, but I expect some of my favorite meals would strike Benedict as over-indulgent.

The reference to Luke comes when Jesus is explaining how to prepare for the arrival of God's kingdom. The New Revised Version translates the 34th verse as, "Be on guard so that your heart's are not weighed down with dissipation and drunkenness and the worries of this life..." Whether the food be fine or simple, may it be received mindfully and with thanksgiving.

The meals of the sisters should not be without reading. Nor should the reader be anyone who happens to take up the book; but there should be a reader for the whole week, entering that office on Sunday. Let this incoming reader, after Mass and Communion, ask all to pray for her that God may keep her from the spirit of pride. And let her intone the following verse, which shall be said three times by all in the oratory: "O Lord, open my lips, and my mouth shall declare Your praise." Then, having received a blessing, let her enter on the reading. And let absolute silence be kept at table, so that no whispering may be heard nor any voice except the reader's. As to the things they need while they eat and drink, let the sisters pass them to one another so that no one need ask for anything. If anything is needed, however, let it be asked for by means of some audible sign rather than by speech. Nor shall anyone at table presume to ask questions about the reading or anything else, lest that give occasion for talking; except that the Superior may perhaps wish to say something briefly for the purpose of edification. The sister who is reader for the week shall take a little ablution before she begins to read, on account of the Holy Communion and lest perhaps the fast be hard for her to bear. She shall take her meal afterwards with the kitchen and table servers of the week. The sisters are not to read or chant in order, but only those who edify their hearers.

I am a good reader of scripture. I have a voice that projects. I know how to pace my delivery to focus attention. I am not afraid to incorporate some emotion, even drama, into the reading. It helps to have a patriarchal male voice.

Following a service when I have read it is not uncommon for two or three to comment on my "wonderful reading." My standard response is, "Thanks. Easy to do with a great script." This is, of course, meant to deflect pride.

Yet I am proud. Yet the reading is effective. This is a persistent paradox. The reading is not - should not - be about me. The reading is God's word. At most I am a vessel. Please pray for me and keep me from the spirit of pride.