April 1-15

Excerpts from
THE RULE OF BENEDICT: INSIGHTS FOR THE AGES
Joan Chittister, OSB

CHAPTER 50. MEMBERS WORKING AT A DISTANCE OR TRAVELING
April 1 - Aug. 1 - Dec. 1

Members who work so far away that they cannot return to the oratory at the proper time--and the prioress determines that is the case--are to perform the Opus Dei where they are, and kneel out of reverence for God.

So too, those who have been sent on a journey are not to omit the prescribed hours but are to observe them as best they can, not neglecting their measure of service.

Spirituality is what stabilizes us in the middle of confusion and gives us energy to go on doing what must be done even when the rest of life taxes and fatigues and separates us from our own resources.


CHAPTER 51. MEMBERS ON A SHORT JOURNEY
April 2 - Aug. 2 - Dec. 2

If a member is sent on some errand and expects to return to the monastery that same day, she must not presume to eat outside, even if she receives a pressing invitation, unless perhaps the prioress has ordered it. Should she act otherwise, she will be excommunicated

What life demands from us is the single-minded search for God, not a series of vacations from our best selves....No Christian ever has the right to be less than the Gospels demand of them wherever they are.


CHAPTER 52. THE ORATORY OF THE MONASTERY
April 3 - Aug. 3 - Dec. 3

The oratory ought to be what it is called, and nothing else is to be done or stored there. After the Opus Dei, all should leave in complete silence and with reverence for God, so that anyone who may wish to pray alone will not be disturbed by the insensitivity of another. Moreover, if at other times someone chooses to pray privately, she may simply go in and pray, not in a loud voice, but with tears and heartfelt devotion. Accordingly, anyone who does not pray in this manner is not to remain in the oratory after the Opus Dei, as we have said; then she will not interfere with anyone else.

Teachers of meditation prescribe times and places and mantras, a type of personal chant, to center the soul. In every tradition we are taught that it is not a matter of separating the sacred and the secular. It is a matter of staying conscious of the fact that the sacred is in the secular.


CHAPTER 53. THE RECEPTION OF GUESTS
April 4 - Aug. 4 - Dec. 4

All guests who present themselves are to be welcomed as Christ, who said: "I was a stranger and you welcomed me (Mt. 25:35)." Proper honor must be shown "to all, especially to those who share our faith (Gal 6:10)" and to pilgrims. Once guests have been announced, the prioress and the community are to meet them with all the courtesy of love. First of all, they are to pray together and thus be united in peace, but prayer must always precede the kiss of peace because of the delusions of the Evil One.

All humility should be shown in addressing a guest on arrival or departure. By a bow of the head or by a complete prostration of the body, Christ is to be adored and welcomed in them. After the guests have been received, they should be invited to pray; then the prioress or an appointed member will sit with them. The divine law is read to all guests for their instruction, and after that every kindness is shown to them. The prioress may break her fast for the sake of a guest, unless it is a day of special fast which cannot be broken. The members however, observe the usual fast. The prioress shall pour water on the hands of the guests, and the prioress with the entire community shall wash their feet. After the washing they will recite this verse: "God, we have received your mercy in the midst of your temple (Ps. 48:10). Great care and concern are to be shown in receiving poor people and pilgrims, because in them more particularly Christ is received; our very awe of the rich guarantees them special respect.

Both the community and the abbot/prioress receive the guest. The message to the stranger is clear: Come right in and disturb our perfect lives. You are the Christ for us today.


CHAPTER 53. THE RECEPTION OF GUESTS-Continued
April 5 - Aug. 5 - Dec. 5

The kitchen for the prioress and guests ought to be separate, so that guests-and monasteries are never without them--need not disturb the community when they present themselves at unpredictable hours. Each year, two members who can do the work competently are to be assigned to this kitchen. Additional help should be available when needed, so that they can perform this service without grumbling. On the other hand, when the work slackens, they are to go wherever other duties are assigned them. This consideration is not for them alone, but applies to all duties in the monastery; members are to be given help when it is needed, and whenever they are free, they work wherever they are assigned. The guest quarters are to be entrusted to a God-fearing member. Adequate bedding should be available there. The house of God should be in the care of members who will manage it wisely.

No one is to speak or associate with guests unless she is bidden; however, if a member meets or sees guests, she is to greet them humbly, as we have said. She asks for a blessing and continues on her way, explaining that she is not allowed to speak.

The fact is that we all have to learn to provide for others while maintaining the values and structures, the balance and depth, of our own lives. The community that is to greet the guest is not to barter its own identity in the name of the guest.


CHAPTER 54. LETTERS OR GIFTS
April 6 - Aug. 6 - Dec 6

In no circumstances is a monastic allowed, unless the prioress says she may, to exchange letters, blessed tokens or small gifts of any kind, with her parents or anyone else, or with another monastic. She must not presume to accept gifts sent her even by her parents without previously telling the prioress. If the prioress orders acceptance, she still has the power to give the gift to whomever; and the one for whom it was originally sent must not be distressed, "lest occasion be given to the Evil One (Eph. 4:27; 1 Tm. 5:14)." Whoever presumes to act otherwise will be subjected to the discipline of the Rule.

In a community based on equality in the midst of a highly stratified society, Benedict has no desire to create a subset of the independently wealthy whose parents or friends could provide for them beyond the means of the monastery.


CHAPTER 55. CLOTHING AND FOOTWEAR
April 7 - Aug. 7 - Dec. 7

The clothing distributed to the members should vary according to local conditions and climate, because more is needed in cold regions and less in warmer. This is left to the discretion of the prioress. We believe that for each monastic a cowl and tunic will suffice in temperate regions; in winter a woolen cowl is necessary, in summer a thinner or worn one; also a scapular for work, and footwear - both sandals and shoes.

Members must not complain about the color or coarseness of all these articles, but use what is available in the vicinity at a reasonable cost. However, the prioress ought to be concerned about the measurements of these garments that they not be too short but fitted to the wearers.Whenever new clothing is received, the old should be returned at once and stored in a wardrobe for the poor. To provide for laundering and night wear, every member will need two cowls and two tunics, but anything more must be taken away as unnecessary. When new articles are received, the worn ones-sandals or anything old-must be returned.

Those going on a journey should get underclothing from the wardrobe. On their return they are to wash it and give it back. Their cowls and tunics, too, ought to be somewhat better than those they ordinarily wear. Let them get these from the wardrobe before departing, and on returning put them back.

Benedictine spirituality recognizes that a thing may become valueless to us before it actually becomes valueless. In that case it is to be given to someone else in good condition. Benedictine spirituality does not understand a world that is full of gorgeous garbage while the poor lack the basics of life.


CHAPTER 55. CLOTHING AND FOOTWEAR-Continued
April 8 - Aug. 8 - Dec. 8

For bedding monastics will need a mat, a woolen blanket and a light covering as well as a pillow. The beds are to be inspected frequently by the prioress, lest private possessions be found there. Anyone discovered with anything not given by the prioress must be subjected to very severe punishment. In order that this vice of private ownership may be completely uprooted, the prioress is to provide all things necessary: that is, cowl, tunic, sandals, shoes, belt, knife, stylus, needle, handkerchief and writing tablets. In this way every excuse of lacking some necessity will be taken away.

The prioress, however, must always bear in mind what is said in the Acts of the Apostles: "Distribution was made as each had need (Acts 4:35)." In this way the prioress will take into account the weakness of the needy, not the evil will of the envious; yet in all her judgments she must bear in mind God's retribution.

Benedictine spirituality, practiced in the little things of life like the distribution of clothing that calls for a minimum and then allows more, says that we must always grasp for what we cannot reach, knowing that the grasping itself is enough.

CHAPTER 56. THE PRIORESS' TABLE
April 9 - Aug. 9 - Dec. 9

The prioress' table must always be with guests and travelers. Whenever there are no guests, it is within her right to invite anyone of the community she wishes. However, for the sake of maintaining discipline, one or two seniors must always be left with the others.

Hospitality in the Benedictine tradition was attention and presence to the needs of the other. Hospitality was a public ministry designed to nourish the other in body and soul, in spirit and in psyche.



CHAPTER 57. THE ARTISANS OF THE MONASTERY
April 10 - Aug. 10 - Dec. 10

If there are artisans in the monastery, they are to practice their craft with all humility, but only with the permission of the prioress. If one of them becomes puffed up by skillfulness in her craft, and feels that she is conferring something on the monastery, she is to be removed from practicing her craft and not allowed to resume it unless, after manifesting her humility, she is so ordered by the prioress.

Whenever products of these artisans are sold, those responsible for the sale must not dare to practice any fraud. Let them always remember Ananias and Sapphira, who incurred bodily death (Acts 5:1-11), lest they and all who perpetrate fraud in monastery affairs suffer spiritual death.

The evil of avarice must have no part in establishing prices, which should, therefore, always be a little lower than people outside the monastery are able to set, "so that in all things God may be glorified (1 Pt. 4:11)."

The gifts we have been given are for the going of them, not the denial of them. We do not smother great gifts in the name of great spirituality. The painter, the writer, the musician, the inventor, the scholar, all have to figure out how to put their gifts at the disposal of their spiritual life, not how to build a spiritual life at the expense of the gift.


CHAPTER 58. THE PROCEDURE FOR RECEIVING MEMBERS
April 11 - Aug. 11 - Dec. 11

Do not grant newcomers to the monastic life an easy entry, but, as the apostle says, "Test the spirits to see if they are from God (1 Jn. 4:1)." Therefore, if someone comes and keeps knocking at the door and if at the end of four or five days she has shown herself patient in bearing her harsh treatment and difficulty of entry, and has persisted in her request, then she should be allowed to enter and stay in the guest quarters for a few days. After that, she should live in the novitiate, where the novices study, eat and sleep.

An elder chosen for her skill in winning souls should be appointed to look after them with careful attention. The concern must be whether the novice truly seeks God and whether she shows eagerness for the Opus Dei, for obedience and for trials. The novice should be clearly told all the hardships and difficulties that will lead her to God.

If she promises perseverance in her stability, then after two months have elapsed let this Rule be read straight through to her, and let her be told: "This is the law under which you are choosing to serve. If you can keep it, come in. If not, feel free to leave." If the novice still stands firm, she is to be taken back to the novitiate, and again thoroughly tested in all patience. After six months have passed, the Rule is to be read to her, so that she may know what she is entering. If once more she stands firm, let four months go by, and then read this Rule to her again. If after due reflection she promises to observe everything and to obey every command given her, let her then be received into the community. But she must be well aware that, as the law of the Rule establishes, from this day she is no longer free to leave the monastery, nor to shake from her neck the yoke of the Rule which, in the course of so prolonged a period of reflection, she was free either to reject or to accept.

Nothing important, nothing life-altering, nothing that demands total commitment can be tried on lightly and easily discarded. It is the work of a lifetime that takes a lifetime to leaven us until, imperceptibly, we find ourselves changed into what we sought.


CHAPTER 58. THE PROCEDURE FOR RECEIVING MEMBERS– Continued
April 12 - Aug. 12 - Dec. 12

When the novice is to be received, she comes before the whole community in the oratory and promises stability, fidelity to monastic life, and obedience. This is done in the presence of God and the saints to impress on the novice that if she ever acts otherwise, she will surely be condemned by the one she mocks. She states her promise in a document drawn up in the name of the saints whose relics are there, and of the prioress, who is present. The novice writes out this document herself, or if she is illiterate, then she asks someone else to write it for her, but puts her mark to it and with her own hand lays it on the altar. After she has put the document there, the novice begins the verse: "Receive me, O God, as you have promised, and I shall live; do not disappoint me in my hope." (Ps. 119:116)." The whole community repeats the verse three times, and adds the Doxology. Then the novice prostrates herself at the feet of each member to ask her prayers, and from that very day she is to be counted as one of the community.

If she has any possessions, she should either give them to the poor beforehand, or make a formal donation of them to the monastery, without keeping back a single thing for herself, well aware that from that day she will not have even her own body at her disposal. Then and there in the oratory, she is to be stripped of everything of her own that she is wearing and clothed in what belongs to the monastery. The clothing taken from her is to be put away and kept safely in the wardrobe, so that, should she ever agree to the devil's suggestion and leave the monastery--which God forbid - she can be stripped of the clothing of the monastery before she is cast out. But that document of her which the prioress took from the altar should not be given back to her but kept in the monastery.

"Those who have cattle have care," the African proverb teaches. We "can't serve God and mammon," the Scriptures say. The point of Benedictine spirituality is that we have to decide, once and for all, what we are about and then live in a way that makes that possible and makes that real.


CHAPTER 59. THE OFFERING OF CHILDREN BY NOBLES OR BY THE POOR
April 13 - Aug. 13 - Dec. 13

If a member of the nobility offers a child to God in the monastery, and the child is too young, the parents draw up the document mentioned above; then, at the presentation of the gifts, they wrap the document itself and the child's hand in the altar cloth. That is how they make their offering.

As to their property, they either make a sworn promise in this document that they will never personally, never through an intermediary, nor in any way at all, nor at any time, give the child anything or afford the child the opportunity to possess anything; or else, if they are unwilling to do this and still wish to win their reward for making an offering to the monastery, they make a formal donation of the property that they want to give to the monastery, keeping the revenue for themselves, should they so desire. This ought to leave no way open for the child to entertain any expectations that could deceive and lead to ruin. May God forbid this, but we have learned from experience that it can happen.

Poor people do the same, but those who have nothing at all simply write the document and, in the presence of witnesses, offer their child with the gifts.

In a period of history in which dedication of a child to God was a common pious practice, Benedict takes pains to see that the piety is not corrupted by the inexorable tension between the high ideals of the family and the test of time on the decision. The fast is that when the full realization of what we have promised begins to dawn on us, it is often more common to come to dubious terms with the demise of the commitment than it is to quit it.


CHAPTER 60. THE ADMISSION OF PRIESTS TO THE MONASTERY
April 14 - Aug. 14 - Dec. 14

If any ordained priest asks to be received into a male monastery, do not agree too quickly. However, if he is fully persistent in his request, he must recognize that he will have to observe the full discipline of the Rule without any mitigation, knowing that it is written: "Friend, what have you come for (Mt. 26:50)?" He should, however, be allowed to stand next to the abbot, to give blessings and to celebrate the Eucharist, provided that the abbot bids him. Otherwise, he must recognize that he is subject to the discipline of the Rule, and not make any exceptions for himself, but rather give everyone an example of humility. Whenever there is question of an appointment or of any other business in the monastery, he takes the place that corresponds to the date of his entry into the community, and not that granted him out of respect for his priesthood.

Any clerics who similarly wish to join the community should be ranked somewhere in the middle, but only if they, too, promise to keep the Rule and observe stability.

Benedictine life was monastic and lay, not diocesan and clerical. Its role was not to serve parishes or to develop dioceses but to create a way of life immersed in the Scriptures, devoted to the common life, and dedicated to the development of human community.


CHAPTER 61. THE RECEPTION OF VISITING MONASTICS
April 15 - Aug. 15 - Dec. 15

A visiting monastic from far away will perhaps present herself and wish to stay as a guest in the monastery. Provided that she is content with the life as she finds it, and does not make excessive demands that upset the monastery, but is simply content with what she finds, she should be received for as long a time as she wishes. She may, indeed, with all humility and love make some reasonable criticisms or observations, which the prioress should prudently consider; it is possible that God guided her to the monastery for this very purpose.

If after a while she wishes to remain and bind herself to stability, she should not be refused this wish, especially as there was time enough, while she was a guest, to judge her character. But if during her stay she has been found excessive in her demands or full of faults, she should certainly not be admitted as a member of the community. Instead, she should be politely told to depart, lest her ways contaminate others.

Any community, any group is poisoned by people who criticize constantly and exert themselves little. Benedict warns against them both here....Better to do with fewer and do the life well than to swell the numbers of a group with what will eventually corrode it. It is a hard lesson in a culture that measures its success in numbers.