Joan Chittister, OSB
CHAPTER 61. THE RECEPTION OF VISITING MONASTICS-Continued
April 16 - Aug. 16 - Dec. 16
If a visiting monastic has shown that she is not the kind of person who deserves to be dismissed, let her, on her request, be received as a member of the community. She should even be urged to stay, so that others may learn from her example, because wherever we may be, we are in the service of the same God. Further, the prioress may set such a person in a somewhat higher place in the community, if she sees that she deserves it. The prioress has the power to set any one above the place that corresponds to the date of her entry, if she sees that her life warrants it. The prioress must, however, take care never to receive into the community anyone from another known monastery, unless the prioress of that community consents and sends a letter of recommendation, since it is written: "Never do to an other what you do not want done to yourself (Tb. 4:16)."
Life is made up a series of opportunities to begin again. Benedictine spirituality builds that possibility and that obligation right into the rule. Even monastics may move from monastery to monastery in their search for God. No one, in other words, has a call simply to a particualr place, as good as it may be. The call of God is to the Will of God.
CHAPTER 62. THE PRIESTS OF THE MONASTERY
April 17 - Aug. 17 - Dec. 17
Any abbot of a male monastery who asks to have a priest or deacon ordained should choose from the members one worthy to exercise the priesthood. The monastic so ordained must be on guard against conceit or pride, he must not presume to do anything except what the abbot commands him, and he must recognize that now he will have to subject himself all the more to the discipline of the Rule. Just because he is a priest, he may not therefore forget the obedience and discipline of the Rule, but must make more and more progress toward God.
He will always take the place that corresponds to the date of his entry into the monastery, except in his duties at the altar, or unless the whole community chooses and the abbot wishes to give him a higher place for the goodness of his life. Yet, he must know how to keep the Rule established for deans and priors; should he presume to act otherwise, he must be regarded as a rebel, not as a priest. If after many warnings he does not improve, let the bishop too be brought in as a witness. Should he not amend even then, and his faults become notorious, he is to be dismissed from the monastery, but only if he is so arrogant that he will not submit or obey the Rule.
It is necessary to become a community person whose sanctification hinges on being open to being shaped by the word of God in the human community around us. The question in Chapter 60 is, Can the cleric take monasticism? and the anwer is, Probably. The question in Chapter 62 is, Can the community take clericalism? and the anwer is, No.
CHAPTER 63. COMMUNITY RANK
April 18 - Aug. 18 - Dec. 18
Monastics keep their rank in the monastery according to the date of their entry, the virtue of their lives, and the decision of the prioress. The prioress is not to disturb the flock entrusted to her nor make any unjust arrangements, as though she had the power to do whatever she wished. She must constantly reflect that she will have to give God an account of all her decisions and actions. Therefore, when the members come for the kiss of peace and for Communion, when they lead psalms or stand in choir, they do so in the order decided by the prioress or already existing among them. Absolutely nowhere shall age automatically determine rank. Remember that Samuel and Daniel were still boys when they judged their elders (1 Sam. 3; Dan. 13:44-62).
Therefore, apart from those mentioned above whom the prioress has for some overriding consideration promoted, or for a specific reason demoted, all the rest should keep to the order of their entry. For example, someone who came to the monastery at the second hour of the day must recognize that she is junior to someone who came at the first hour, regardless of age or distinction. The young, however, are to be disciplined in everything by everyone.
A Benedictine community is obviously a motley place. It has locals and foreigners, old and young, cleric and lay, nobles and poor, educated and illiterate all going the same way, all intent on a life of the spirit, and all from vastly different backgrounds. All of them were conditioned to very defined expectations of privilege or oppression.
CHAPTER 63. COMMUNITY RANK-Continued
April 19 - Aug. 19 - Dec. 19
The younger monastics, then, must respect their elders, and the elders must love the younger members. When they address one another, no one should be allowed to do so simply by name; rather, the elder members call the younger "sister" and the younger members call their elders "nonna", which is translated as "venerable one." But the prioress, because we believe that she holds the place of Christ, is to be called "prioress" not for any claim of her own, but out of honor and love for Christ. She, for her part, must reflect on this, and in her behavior show herself worthy of such honor.
Wherever members meet, the younger member asks the elder for a blessing. When an elder member comes by, the younger rises and offers her a seat, and does not presume to sit down unless the elder bids her. In this way, they do what the words of scripture say: "They should each try to be the first to show respect to the other (Rom. 12:10)."
In the oratory and at table, the young are kept in rank and under discipline. Outside or anywhere else, they should be supervised and controlled until they are old enough to be responsible.
This paragraph is clearly about the place of respect, experience, and wisdom in life. Obviously, the chapter on rank is not meant to grind the community down to its least common denominator. It is not meant to diminish in us the natural respect that differences should bring. Quite the opposite, in fact. THis chapter is meant to freshen our eyes so that we can see all the gifts of the human community clearly: the gifts of old peasant farmers and the gifts of young artists, the gifts of young thinkers and the gifts of old keepers of the monastery door.
CHAPTER 64. THE ELECTION OF A PRIORESS
April 20 - Aug. 20 - Dec. 20
In choosing a prioress, the guiding principle should always be that the one placed in office be the one selected either by the whole community acting unanimously out of reverence for God, or by some part of the community, no matter how small, which possesses sounder judgment. Goodness of life and wisdom in teaching must be the criteria for choosing the one to be made prioress even if she is the last in community rank.
May God forbid that a whole community should conspire to elect a prioress who goes along with its own evil ways. But if the community does this, and if the bishop of the diocese or any Benedictine leaders or other Christians in the area come to know of these evil ways to any extent, they must block the success of this wicked conspiracy, and set a worthy person in charge of God's house. They may be sure that they will receive a generous reward for this, if they do it with pure motives and zeal for God's honor. Conversely, they may be equally sure that to neglect to do so is sinful.
There is no such thing as a private life in a globalized world. For a monastery, there never was. The monastery is that model of a place where the doors are always open, the environment is always gentle, the rhythm is always ordered, and God is always the center of life. A monastery is to be a light to remind all of us how beautiful the world would be if we shaped our own lives out of the same values.
CHAPTER 64. THE ELECTION OF A PRIORESS–Continued
April 21 - Aug. 21 - Dec. 21
Once in office, the prioress must keep constantly in mind the nature of the burden she has received, and remember to whom she will have "to give an account of her stewardship (Lk. 16:2)." Let her recognize that the goal must be profit for the community members, not preeminence for herself. She ought, therefore, to be learned in divine law, so that she has a treasury of knowledge from which she can "bring out what is new and what is old (Mt. 13:52)." The prioress must be chaste, temperate and merciful, always letting "mercy triumph over judgment (Jas. 2:13)" so that she too may win mercy. She must hate faults but love the members. When she must punish them, she should use prudence and avoid extremes; otherwise, by rubbing too hard to remove the rust, she may break the vessel. She is to distrust her own frailty and remember "not to crush the bruised reed (Is. 42:3)." By this we do not mean that she should allow faults to flourish, but rather, as we have already said, she should prune them away with prudence and love as she sees best for each individual. Let her strive to be loved rather than feared.
Excitable, anxious, extreme, obstinate, jealous or over suspicious she must not be. Such a person is never at rest. Instead, the prioress must show forethought and consideration in her orders, and whether the task she assigns concerns God or the world, she should be discerning and moderate, bearing in mind the discretion of holy Jacob, who said: "If I drive my flocks too hard, they will all die in a single day (Gn. 33:13)." Therefore, drawing on this and other examples of discretion, she must so arrange everything that the strong have something to yearn for and the weak nothing to run from.
She must, above all, keep this Rule in every detail, so that when she has ministered well she will hear from God what that good servant heard who gave the other members of the household grain at the proper time: "I tell you solemnly, God will put this one in charge of greater things (Mt. 24:47)."
This section issues a clear warning: authority has limits; authority is not a law unto itself; authority is responsible to the persons under it for their welfare and their growth; authority itself is under the law. It is a theology such as this that makes people free and keeps people free because the knee we bow to government must really be bowed only to God.
CHAPTER 65. THE SUBPRIORESS OF THE MONASTERY
April 22 - Aug. 22 - Dec. 22
Too often in the past, the appointment of a subprioress has been the source of serious contention in monasteries. Some, puffed up by the evil spirit of pride and thinking of themselves as a second prioress, usurp tyrannical power and foster contention and discord in their communities. This occurs especially in monasteries where the same bishop and the same prioress appoint both prioress and subprioress. It is easy to see what an absurd arrangement this is, because from the very first moment of the subprioress’ appointment she is given grounds for pride, as her thoughts suggest to her that she is exempt from the prioress' authority. "After all, you were made subprioress by the same members who made the prioress."
This is an open invitation to envy, quarrels, slander, rivalry, factions and disorders of every kind, with the result that, while prioress and subprioress pursue conflicting policies, their own souls are inevitably endangered by this discord; and at the same time the monastics under them take sides and so go to their ruin. The responsibility for this evil and dangerous situation rests on the heads of those who initiated such a state of confusion.
If the legally deputed authority is insecure or bullying, uncertain or authoritarian, weak or controlling, the group is bound either to resist or to defect. Authority figures without the vision to identify their own weaknesses, who then appoint people to provide for those needs in the group, risk the loss of the only authority they have--which is clearly only a legal one.
CHAPTER 65. THE SUBPRIORESS OF THE MONASTERY-Continued
April 23 - Aug. 23 - Dec. 23
For the preservation of peace and love we have, therefore, judged it best for the prioress to make all decisions in the conduct of the monastery. If possible, as we have already established, the whole operation of the monastery should be managed through deans under the prioress' directions. Then, so long as it is entrusted to more than one, no individual will yield to pride. But if local conditions call for it, or the community makes a reasonable and humble request, and the prioress judges it best, then let her, with the advice of members who reverence God, choose the one she wants and herself make her the subprioress. The subprioress for her part is to carry out respectfully what the prioress assigns, and do nothing contrary to the prioress' wishes or arrangements, because the more she is set above the rest, the more she should be concerned to keep what the Rule commands.
If this subprioress is found to have serious faults, or is led astray by conceit and grows proud, or shows open contempt for the Rule, she is to be warned verbally as many as four times. If she does not amend, she is to be punished as required by the discipline of the Rule. Then, if she still does not reform, she is to be deposed from the rank of subprioress and replaced by someone worthy. If after all that, she is not a peaceful and obedient member of the community, she should even be expelled from the monastery. Yet the prioress should reflect that she must give God an account of all her judgments, lest the flames of jealousy or rivalry sear her soul.
Where the authority of the abbot or prioress is constantly contested, routinely ignored, mockingly ridiculed, or sharply questioned, then the eye of the soul is taken off the Center of the life and shifted instead to the multiple minor agendas of its members. At that moment, the mystical dimension of the community turns into just one more arm wrestling match among contenders. At that point, the rule says, get rid of the people who lower the purpose of the group to the level of the mundane, making light of the great enterprise of life and diminishing its energy.
CHAPTER 66. THE PORTER OF THE MONASTERY
April 24 - Aug. 24 - Dec. 24
At the door of the monastery, place a sensible person who knows how to take a message and deliver a reply, and whose wisdom keeps her from roaming about. This porter will need a room near the entrance so that visitors will always find her there to answer them. As soon as anyone knocks, or a poor person calls out she replies, "Thanks be to God" or "Your blessing, please" then, with all the gentleness that comes from reverence of God, she provides a prompt answer with the warmth of love. Let the porter be given one of the younger members if she needs help.
The monastery should, if possible, be so constructed that within it all necessities, such a water, mill and garden are contained, and the various crafts are practiced. Then there will be no need for the members to roam outside, because this is not at all good for their souls.
We wish this Rule to be read often in the community, so that none of the members can offer the excuse of ignorance.
If there is any chapter in the rule that demonstrates Benedictine openness to life and, at the same time, models a manner of living in the midst of society without being consumed by it, this is surely the one. Guests are welcomed enthusiastically in Benedictine spirituality but, at the same time, life is not to be frittered away on work, on social life, on the public bustle of the day. The community is to stay as self-contained as possible so that centered in the monastery they stay centered in their hearts.
CHAPTER 67. MEMBERS SENT ON A JOURNEY
April 25 - Aug. 25 - Dec. 25
Members sent on a journey will ask the prioress and community to pray for them. All absent members should always be remembered at the closing prayer of the Opus Dei. When they come back from a journey, they should, on the very day of their return, lie face down on the floor of the oratory at the conclusion of each of the customary hours of the Opus Dei. They ask the prayers of all for their faults, in case they may have been caught off guard on the way by seeing some evil thing or hearing some idle talk.
No one should presume to relate to anyone else what she saw or heard outside the monastery, because that causes the greatest harm. If anyone does so presume, she shall be subjected to the punishment of the Rule. Like punishment shall be given to anyone who presumes to leave the enclosure of the monastery, or go anywhere, or do anything at all, however small, without an order from the prioress.
The value of the chapter is clear even today: No one lives in a tax-free world. Life costs. The values and kitsch and superficiality of it take their toll on all of us. No one walks through life unscathed. It calls to us for our hearts and our minds and our very souls.
CHAPTER 68. ASSIGNMENT OF IMPOSSIBLE TASKS
April 26 - Aug. 26 - Dec. 26
A member may be assigned a burdensome task or something she cannot do. If so, she should, with complete gentleness and obedience, accept the order given her. Should she see, however, that the weight of the burden is altogether too much for her strength, then she should choose the appropriate moment and explain patiently to the prioress the reasons why she cannot perform the task. This she ought to do without pride, obstinacy or refusal. If after the explanation the prioress is still determined to hold to her original order, then the junior must recognized that this is best for her. Trusting in God's help, she must in love obey.
An old Jewish proverb teaches, "When you have no choice, don't be afraid." A modern saying argues, "There's no way out but through." The straight and simple truth is that there are some things in life that must be done, even when we don't want to do them, even when we believe we can't do them.
CHAPTER 69. THE PRESUMPTION OF DEFENDING ANOTHER IN THE MONASTERY
April 27 - Aug. 27 - Dec. 27
Every precaution must be taken that one member does not presume in any circumstance to defend another member in the monastery or to be another member’s champion, even if they are related by the closest ties of blood. In no way whatsoever shall monastics presume to do this, because it can be a most serious source and occasion of contention. Anyone who breaks this rule is to be sharply restrained.
Life is not perfect; some of life just is. A great deal of mental, psychological, and spiritual health comes from learning to endure the average heat of the average day and to wear both its banes and its blessings with a tempered heart. No warfare. No armies mobilized on the plain. No identification of enemies. Just life.
CHAPTER 70. THE PRESUMPTION OF STRIKING ANOTHER MONASTIC AT WILL
April 28 - Aug. 28 - Dec. 28
In the monastery every occasion for presumption is to be avoided, and so we decree that no one has the authority to excommunicate or strike any member of the community unless she has been given this power by the prioress. "Those who sin should be reprimanded in the presence of all, that the rest may fear (1 Tm. 5:20)." The young up to the age of fifteen should, however, be carefully controlled and supervised by everyone, provided that this too is done with moderation and common sense.
If any member, without the prioress' command, assumes any power over those older or, even in regard to the young, flares up and treats them unreasonably, she is to be subjected to the discipline of the Rule. After all, it is written: "Never do to another what you do not want done to yourself (Tb. 4:16)."
Benedict makes it clear that the desire for good is no excuse for the exercise of evil in its behalf.
CHAPTER 71. MUTUAL OBEDIENCE
April 29 - Aug. 29 - Dec. 29
Obedience is a blessing to be shown by all, not only to the prioress but also to one another, since we know that it is by this way of obedience that we go to God. Therefore, although orders of the prioress or of the subprioress appointed by her take precedence, and no unofficial order may supersede them, in every other instance younger members should obey their elders with all love and concern. Anyone found objecting to this should be reproved.
If a member is reproved in any way by the prioress or by one of her elders, even for some very small matter, or if she gets the impression that one of her elders is angry or disturbed with her, however slightly, she must, then and there without delay, cast herself on the ground at the other's feet to make satisfaction, and lie there until the disturbance is calmed by a blessing. Anyone who refuses to do this should be subjected to corporal punishment or, if she is stubborn, should be expelled from the monastery.
What monastic spirituality wants among us is respect and love, not excuse, not justification, not protests of innocence or cries of misunderstandings....The rule wants relationships that have been ruptured to be repaired, not by long, legal defenses but by clear and quick gestures of human sorrow and forgiveness.
CHAPTER 72. THE GOOD ZEAL OF MONASTICS
April 30 - Aug. 30 - Dec. 30
Just as there is a wicked zeal of bitterness which separates from God and leads to hell, so there is a good zeal which separates from evil and leads to God and everlasting life. This, then, is the good zeal which members must foster with fervent love: "They should each try to be the first to show respect to the other (Rom. 12:10)," supporting with the greatest patience one another's weaknesses of body or behavior, and earnestly competing in obedience to one another. No one is to pursue what she judges better for herself, but instead, what she judges better for someone else. Among themselves they show the pure love of sisters; to God, reverent love; to their prioress, unfeigned and humble love. Let them prefer nothing whatever to Christ, and may Christ bring us all together to everlasting life.
Good zeal, monastic zeal, commits us to the happiness of human community and immerses us in Christ and surrenders us to God, minute by minute, person by person, day after day after day.
CHAPTER 73. THIS RULE ONLY A BEGINNING OF PERFECTION
May 1 - Aug. 31 - Dec. 31
The reason we have written this Rule is that, by observing it in monasteries, we can show that we have some degree of virtue and the beginnings of monastic life. But for anyone hastening on to the perfection of monastic life, there are the teachings of the early church writers, the observance of which will lead to the very heights of perfection. What page, what passage of the inspired books of the Old and New Testaments is not the truest of guides for human life? What book of holy writers does not resoundingly summon us along the true way to reach the Creator? Then, besides the Conferences of the early church writers, their Institutes and their Lives, there is also the Rule of Basil. For observant and obedient monastics, all these are nothing less than tools for the cultivation of virtues; but as for us, they make us blush for shame at being so slothful, so unobservant, so negligent. Are you hastening toward your heavenly home? Then with Christ's help, keep this little Rule that we have written for beginners. After that, you can set out for the loftier summits of the teaching and virtues we mentioned above, and under God's protection you will reach them. Amen.
It is not what we read, Benedict implies; it is what we become that counts. Every major religious tradition, in fact, has called for a change of heart, a change of life rather than for simply an analysis of its literature. The Hasidim, for instance, tell the story of the disciple who said to the teacher, "Teacher, I have gone completely through the Torah. What must I do now?" And the teacher said, "Oh, my friend, the question is not, Have you gone through the Torah? The question is, Has the Torah gone through you?"
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