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.

Although human nature itself is drawn to special kindness towards these times of life, that is towards the old and children, still the authority of the Rule should also provide for them. Let their weakness be always taken into account,and let them by no means be held to the rigor of the Rule with regard to food. On the contrary, let a kind consideration be shown to them, and let them eat before the regular hours.

It is sometimes said, "the exception proves the rule."

In his Rule Benedict makes exceptions for the sick, the old, and children. He provides multiple warnings before holding accountable. He accounts for a variety of contexts, experiences, and capacities.

In these exceptions we can perceive that the fundamental rule is to love one another.

Above is Saint Benedict blessing a Child by Signorelli.

Before all things and above all things, care must be taken of the sick, so that they will be served as if they were Christ in person; for He Himself said, "I was sick, and you visited Me" (Matt 25:36), and, "What you did for one of these least ones, you did for Me" (Matt.25:40). But let the sick on their part consider that they are being served for the honor of God, and let them not annoy their sisters who are serving them by their unnecessary demands. Yet they should be patiently borne with, because from such as these is gained a more abundant reward. Therefore the Abbess shall take the greatest care that they suffer no neglect. For these sick let there be assigned a special room and an attendant who is God-fearing, diligent and solicitous. Let the use of baths be afforded the sick as often as may be expedient; but to the healthy, and especially to the young, let them be granted more rarely. Moreover, let the use of meat be granted to the sick who are very weak, for the restoration of their strength; when they are convalescent, let all abstain from meat as usual. The Abbess shall take the greatest care that the sick be not neglected by the cellarers or the attendants; for she also is responsible for what is done wrongly by her disciples.

The priority given to caring for the sick might remind each of us of our chronic spiritual infirmities. When we feel the strongest may be when we are in most need.

Most of us could benefit from God-fearing, diligent, and solicitous care. Most of us could do better at not making unnecessary demands of those around us.

I could be more attentive, more patient and more ready to recognize Jesus in those who are hungry, thirsty, weak, ill, and oppressed.

Monday was a warm beautiful day. I was driving from my last meeting to the hotel. I had the car roof down. A brass concerto was playing.

There was a red-light at the intersection. A one legged beggar standing on his crutches had claimed the concrete median. As he swung close to my car I shoved some cash into the milk carton he extended.

"God bless you," he said. I am not sure what I mumbled back. Our eyes met briefly. But I looked down embarrassed. This is almost certainly the way I would engage Jesus: with embarrassment and regret.

Since Christmas I have been trying to look into the eyes of beggars. It is difficult. But they deserve it and I need it.

An hour before the meal let the weekly servers each receive a drink and some bread over and above the appointed allowance, in order that at the meal time they may serve their brethren without murmuring and without excessive fatigue. On solemn days, however, let them wait until after Mass.Immediately after the Morning Office on Sunday, the incoming and outgoing servers shall prostrate themselves before all the brethren in the oratory and ask their prayers. Let the server who is ending his week say this verse:"Blessed are You, O Lord God, who have helped me and consoled me." When this has been said three times and the outgoing server has received his blessing,then let the incoming server follow and say, "Incline unto my aid, O God; O Lord, make haste to help me."Let this also be repeated three times by all, and having received his blessing let him enter his service.

There is always sacramental potential. In the simplest act and the most ordinary experience, there is the possibility of an opening to God.

Benedict prescribes a modest ritual to encourage the servers of food to recognize how their work can connect them to God.

Augustine of Hippo, writing a century before Benedict, explained the sacramental as a "visible sign of an invisible reality."

The word charity has been transformed almost beyond recognition. For most of us it now means a transfer of money to a not-for-profit organization that is also known as a charity.

Charity is a translation of caritas in Benedict's original text. Caritas is the typical Latin translation of the Greek agape. We are to serve one another in charity, caritas, agape... or in self-sacrificing love.

We serve one another with an attitude precisely opposite of what Benedict prescribes for the cellarer. While he is to know what he gives out and receives back, we are, in love, to give out with no concern for what we receive back.

Above is another depiction of Benedict with his Rule. To the left is a photograph of the Sisters of St. Benedict at St. Vincent Monastery in Latrobe, Pennsylvania.

Let us follow the Scripture, "Distribution was made to each according as anyone had need" (Acts 4:35). By this we do not mean that there should be respecting of persons (which God forbid), but consideration for infirmities. She who needs less should thank God and not be discontented; but she who needs more should be humbled by the thought of her infirmity rather than feeling important on account of the kindness shown her. Thus all the members will be at peace. Above all, let not the evil of murmuring appear for any reason whatsoever in the least word or sign. If anyone is caught at it, let her be placed under very severe discipline.

My adult children have not yet undertaken a critique of my parenting. When they do, my repeating refrain of "justice not fairness" will almost certainly be near the top of the list.

Our sense of fairness is clearly innate. Recent studies have found that some animals recognize fairness and unfairness. Difference of treatment has obvious ethical implications. Our sense of fairness arises from our sense of self.

The distinction between being self-absorbed or being self-fulfilled is often a matter of context. Do we notice the needs of others? Are we attentive to our relationship with others? Can we distinguish between what we need and what we want? Am I ready to forsake some of what I want for what others need?

This vice especially is to be cut out of the monastery by the roots. Let no one presume to give or receive anything without the Abbot's leave, or to have anything as his own -- anything whatever, whether book or tablets or pen or whatever it may be -- since they are not permitted to have even their bodies or wills at their own disposal; but for all their necessities let them look to the Father of the monastery. And let it be unlawful to have anything which the Abbot has not given or allowed. Let all things be common to all, as it is written (Acts 4:32), and let no one say or assume that anything is his own. But if anyone is caught indulging in this most wicked vice, let him be admonished once and a second time. If he fails to amend, let him undergo punishment.

Of all the vices Benedict seems to - so far - reserve his strongest condemnation for private property.

He teaches a discipline of dependence: on one another, on the abbot, but principally on God.

Benedict is trying to free us from the illusion of being in control and in charge, and open us to the freedom of grace.

For the care of the monastery's property in tools, clothing and other articles let the Abbess appoint sisters on whose manner of life and character she can rely; and let her, as she shall judge to be expedient, consign the various articles to them, to be looked after and to be collected again. The Abbess shall keep a list of these articles, so that as the sisters succeed one another in their assignments she may know what she gives and what she receives back. If anyone treats the monastery's property in a slovenly or careless way, let her be corrected. If she fails to amend, let her undergo the discipline of the Rule.

Christianity is a materialist faith. Unlike some other great faiths it does not despise the physical nor dismiss the needs of everyday life.

God is the creator of all and all that God created is good.

Where human materialism departs from God's intention is in its thoughtless and careless relationship with the material.

Each thing can be an object of or vessel for the Good, the Beautiful and the True.

But for each things sacramental potential to be fulfilled we must be mindful of it and its role in God's creation.

Above is St. Benedict Receiving Hospitality by Signorelli.

Above all things let him have humility; and if he has nothing else to give let him give a good word in answer for it is written, "A good word is above the best gift" (Eccles. 18:17). Let him have under his care all that the Abbot has assigned to him, but not presume to deal with what he has forbidden him. Let him give the brethren their appointed allowance of food without any arrogance or delay, that they may not be scandalized, mindful of the Word of God as to what he deserves "who shall scandalize one of the little ones" (Matt 18:6). If the community is a large one, let helpers be given him, that by their assistance he may fulfill with a quiet mind the office committed to him. The proper times should be observed in giving the things that have to be given and asking for the things that have to be asked for, that no one may be troubled or vexed in the house of God.

Benedict continues to instruct the cellarer, the quartermaster, or even the chief of operations for the community.

There is clearly a subtext addressing the most common abuses of the office. But I have insufficient knowledge of monastery life to be sure of my impressions.

I am especially taken by Benedict's principle, "The proper times should be observed in giving the things that have to be given and asking for the things that have to be asked for..."

My sense of timing is not especially keen. I regularly push when I should wait. In a few cases I have failed to act vigorously when the context was favorable.

I have too often been trying to impose my schedule on others - and even on God - when much less trouble and vexation would have come from attending carefully for the right time.

As cellarer of the monastery let there be chosen from the community one who is wise, of mature character, sober, not a great eater, not haughty, not excitable, not offensive, not slow, not wasteful, but a God-fearing man who may be like a father to the whole community. Let him have charge of everything. He shall do nothing without the Abbot's orders, but keep to his instructions. Let him not vex the brethren. If any brother happens to make some unreasonable demand of him, instead of vexing the brother with a contemptuous refusal he should humbly give the reason for denying the improper request. Let him keep quard over his own soul, mindful always of the Apostle's saying that "he who has ministered well will acquire for himself a good standing" (1 Tim. 3:13). Let him take the greatest care of the sick, of children, of guests and of the poor, knowing without doubt that he will have to render an account for all these on the Day of Judgment. Let him regard all the utensils of the monastery and its whole property as if they were the sacred vessels of the altar. Let him not think that he may neglect anything. He should be neither a miser nor a prodigal and squanderer of the monastery's substance, but should do all things with measure and in accordance with the Abbot's instructions.

After several days of disciplining, excommunicating, and even beating, it is reassuring to read Benedict's words, "If any brother happens to make some unreasonable demand of him, instead of vexing the brother with a contemptuous refusal he should humbly give the reason for denying the improper request."

Parents and other authorities should welcome the need to explain. As the father of young children I would silently test my explanation before saying no. I was sometimes surprised to find my own fear rather than a good reason. In such cases I said yes or nothing.

As both employee and employer I valued the reasons why. As an employee the reasons taught me a great deal. As an employer the reasons were another tool in encouraging the whole organization to work together and walk together toward the same goal.

In explaining our reasons we might also learn from the admonition to be neither a miser or prodigal. Our reasons should be clear and concise. The longer it takes to explain the reason, the more likely the reason stated has grown to cover what is unstated.

To explain one's fear or uncertainty and to seek the advice of children and those under your authority can be a wise and courageous choice.

Every age and degree of understanding should have its proper measure of discipline. With regard to boys and adolescents, therefore, or those who cannot understand the seriousness of the penalty of excommunication, whenever such as these are delinquent let them be subjected to severe fasts or brought to terms by harsh beatings, that they may be cured.

I was never beaten. I was seldom spanked, perhaps twice prior to age six.

I did not beat our two children or assign "severe fasts."

There were occasional stern tones, and firm grasps, and -- no doubt -- a kind of intimidation.

But mostly there was an effort to model, explain, listen, and discuss.

None of us are great reprobates.

Above is Benedict beating a Monk as part of an exorcism ritual.

If a brother who through his own fault leaves the monastery should wish to return, let him first promise full reparation for his having gone away; and then let him be received in the lowest place, as a test of his humility. And if he should leave again, let him be taken back again, and so a third time; but he should understand that after this all way of return is denied him.

This rule is certainly kind, even generous.

But how does it jive with the answer Jesus gave Peter?

Then Peter came up to him and said, ‘Lord, how often shall my brother sin against me and I forgive him? As many as seven times?’ Jesus said to him, ‘I do not say to you seven times but seventy times seven.” (Matthew 18: 21-22)

Matthew has Peter use the Greek word aphiemi which is to send away, to let go, to give up. Jesus responds by discussing - and giving an example of - eleeo or mercy, compassion, and help.

We are inclined to define and set limits. Jesus points us to the infinite.

If a sister who has been frequently corrected for some fault, and even excommunicated, does not amend, let a harsher correction be applied, that is, let the punishment of the rod be administered. But if she still does not reform or perhaps (which God forbid) even rises up in pride and wants to defend her conduct, then let the Abbess do what a wise physician would do. Having used applications, the ointments of exhortation, the medicines of the Holy Scriptures, finally the cautery of excommunication and of the strokes of the rod, if she sees that her efforts are of no avail, let her apply a still greater remedy, her own prayers and those of all the others, that the Lord, who can do all things may restore health to the sister who is sick. But if she is not healed even in this way, then let the Abbess use the knife of amputation, according to the Apostle's words, "Expel the evil one from your midst" (1 Cor. 5:13), and again, "If the faithless one departs, let her depart" (1 Cor. 7:15) lest one diseased sheep contaminate the whole flock.

In modern America the issue is less a matter of the Church expelling than the communicant leaving.

Our churches reflect American consumer culture and appeal to a variety of micro-markets. This is, in part, why the United States continues to be such a religiously vibrant nation.

Consumers expect to be served and satisfied. Too often we choose to leave communities of faith if our expectations are challenged.

Benedict emphasizes the extreme measures that should be undertaken to keep a member within the community.

Both our communities - and our individual spiritual growth - would be stronger if we show similar persistence in committing to a community.

Let the Abbot be most solicitous in his concern for delinquent brethren, for "it is not the healthy but the sick who need a physician" (Matt 9:12) And therefore he ought to use every means that a wise physician would use. Let him send senpectae, that is, brethren of mature years and wisdom,who may as it were secretly console the wavering brother and induce him to make humble satisfaction; comforting him that he may not "be overwhelmed by excessive grief" (2 Cor. 2:7), but that, as the Apostle says, charity may be strengthened in him (2 Cor. 2:8). And let everyone pray for him.For the Abbot must have the utmost solicitude and exercise all prudence and diligence lest he lose any of the sheep entrusted to him. Let him know that what he has undertaken is the care of weak souls and not a tyranny over strong ones; and let him fear the Prophet's warning through which God says, "What you saw to be fat you took to yourselves, and what was feeble you cast away" (Ezec. 34:3,4). Let him rather imitate the loving example of the Good Shepherd who left the ninety-nine sheep in the mountains and went to look for the one sheep that had gone astray,on whose weakness He had such compassion that He deigned to place it on His own sacred shoulders and thus carry it back to the flock (Luke 15:4-5).

A Quaker friend - or perhaps less redundantly - a friend of mine who is a Quaker was a college president.

He spoke of the value of "eldering" faculty members from time to time.

By this he meant engaging in a serious, sustained, and purposefully personal dialogue with an individual faculty member.

The personal aspect was, he thought, very important. He perceived that faculty generally - and the younger in particular - are very good at abstraction. They can easily neglect the very human implications of their teaching and behavior.

When he was most concerned was when my friend would be most engaged.

Above is Saint Benedict with his Monks by Sodoma.

If any sister presumes without an order from the Abbess to associate in any way with an excommunicated sister, or to speak with her, or to send her a message, let her incur a similar punishment of excommunication.

Since the time of Benedict the Catholic Church has endeavored to clarify the purposes and processes of excommunication.

Today excommunication by the Church is the formal communication of a preexisting condition. An act that spreads division and confusion among the faithful has, in effect, already separated the individual from the community.

The formal step of excommunication is not intended to be punitive, but medicinal in preserving the community and encouraging reconciliation by the one who has willfully separated himself or herself from the community.

The excommunicant continues to be considered a Christian and is actively encouraged to participate in the life of the community, though separated from the full benefits of community until repentance leads to reconciliation.

Let the brother who is guilty of a weightier fault be excluded both from the table and from the oratory. Let none of the brethren join him either for company or for conversation. Let him be alone at the work assigned him, abiding in penitential sorrow and pondering that terrible sentence of the Apostle where he says that a man of that kind is handed over for the destruction of the flesh, that the spirit may be saved in the day of the Lord (1 Cor. 5:5). Let him take his meals alone in the measure and at the hour which the Abbot shall consider suitable for him. He shall not be blessed by those who pass by, nor shall the food that is given him be blessed.

The guilty one remains part of the community, yet is set apart.

The separation is understood as penitential. Benedict uses the Latin paenitentiae or one who is paene.

My first Latin lesson was, "Sicilia est insula. Italia est paene insula." Sicily is an island. Italy is almost an island (a peninsula).

The guilty one remains almost a holy one. The guilty one remains close to the holy ones.

No man is an island, entire of himself... as dear Donne told us.

The measure of excommunication or of chastisement should correspond to the degree of fault, which degree is estimated by the judgment of the Abbess. If a sister is found guilty of lighter faults,let her be excluded from the common table. Now the program for one deprived of the company of the table shall be as follows: In the oratory she shall intone neither Psalm nor antiphon nor shall she recite a lesson until she has made satisfaction; in the refectory she shall take her food alone after the community meal, so that if they eat at the sixth hour, for instance, that sister shall eat at the ninth, while if they eat at the ninth hour she shall eat in the evening, until by a suitable satisfaction she obtains pardon.

Holding others accountable is not a strength of mine.

In both my personal and professional capacities I tend to excuse more than exclude.

This is, I suppose, mostly because I can easily empathize with the failure of the other.

I value self-critique and self-awareness. The honest response of others can help cultivate these skills. I ought to do better engaging the other in times of trouble.

As Benedict demonstrates to chastise need not mean to exclude.

Above is St. Benedict presents the rule by Turino di Vanni.