RB: Insights For the Ages

Dec 16-31

2011-12-29T08:54:00.003-05:00

Dear Readers,
This posting marks the end of this blog and the sharing of Sister Joan's unique commentary on the RB. Our community's newly redesigned site, eriebenedictines.org continues the sharing of our inclusive language Rule of Benedict and Joan's commentary from her book. Thanks so much for visiting this blog all these months---I know you'll enjoy our new site...it's great! Susan, OSB

Excerpts from THE RULE OF BENEDICT: INSIGHTS FOR THE AGES
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)."

It is not a matter of one place being better than another. It is a matter of finding our way through life with an eye for turns in the road. It is a matter of always taking the right turn when settling for less would be so much easier. It is a matter of seeing change as a creative possibility in life.

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.

In this chapter Benedict reminds us all to hold fast to our humanity, to make it our priority and to never let what we have become obscure what we are. It is so easy to take on a role in life with its trappings and privileges-doctor, judge, nun, monk, mother, teacher - and to lose, therefore, our own chance to be fully alive.

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.

Benedictine spirituality detoxifies the entire environment by putting the spotlight on the time of a person's entrance to the monastery, on the time at which they publicly began their total seeking of God, rather than on their previous status or position.

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.

Age, the Rule teaches, does not give us the right to dismiss the values of the young as if they were useless. Social class does not give us the right to overlook the insights of the poor. Education does not give us the right to snub the needs of the simple. We are to call one another by titles of love and respect. We are to care for the needs of the elderly, no matter our own needs or rank or station. We are to teach what we know so that the next generation grows in good air.

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.

Benedictine spirituality cautions us always to follow only the good and the wise, only those who call us to our best selves, our fullest selves, knowing that if we live according to the scriptures and choose according to the deepest and highest and greatest of human ideals, then life cannot fail for us, whatever its struggles, whatever its cost.

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)."

Authority in Benedictine spirituality is not an end in itself nor is it an excuse to oppress the people for whom all law is made. Law is simply a candle on the path of life to lead us to the good we seek.

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.

It is up to leadership figures to cooperate with authority, to uphold the unity of the group, to remember that there can be only one authority in a community at a time and no second-in-command, no department chair, not even any idea agent, is ever that authority.

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.

In Benedictine spirituality the abbot and prioress are the center of the community. They are the one voice, the one light, the one heart that the entire community can trust to act always in its true and total interest. In every group, in fact, it is that inspiriting space within that gives it 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.

The way we answer doors is the way we deal with the world. Benedict wants the porter to be available, "not roaming around" so that the caller is not left waiting; responsible and "able to take a message," so that the community is properly informed; full of welcome; prompt in responding to people "with the warmth of love"; and actually grateful for the presence of the guest.

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.

It is walking through life with a relaxed grasp and a focused eye that gets us to where we're going. Dwelling on unessentials and, worse, filling the minds of others with them distracts from the great theme of our lives. We must learn to distinguish between what is real and what is not.

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.

Benedict understood clearly that the function of leadership is to call us beyond ourselves, to stretch us to our limits, to turn the clay into breathless beauty. But, first, of course, we have to allow it to happen.

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.

The Rule knows that false friendship is bad for the person and bad for the community as well. In a life dedicated to spiritual growth and direction, there is no room for multiple masters. Friends who protect us from our need to grow are not friends at all.

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)."

This chapter of the Rule is about the arrogant usurpation of authority and the legitimization of violence. Even in a culture that routinely disciplined its young or unlettered with physical whippings, Benedict simply does not allow a culture of violence. Benedictine spirituality depends on personal commitment and community support, not on intimidation and brutality.

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.

Monastic spirituality says that we are to honor one another. We are to listen to one another. We are to reach across boundaries and differences in this fragmented world and see in our differences distinctions of great merit that can mend a competitive, uncaring and foolish world.

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.

Benedictine spirituality is about caring for the people you live with and loving the people you don’t and loving God more than yourself. Benedictine spirituality depends on listening for the voice of God everywhere in life, especially in one another and here.

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.

Even at the end of his Rule, Benedict does not promise that we will be perfect for having lived it. What Benedict does promise is that we will be disposed to the will of God, attuned to the presence of God, committed to the search for God and just beginning to understand the power of God in our lives. Why? Because Benedictine simplicity gentles us into the arms of God. Benedictine community supports us on the way to God. Benedictine balance makes a wholesome journey possible.

December 1-15

2011-12-02T10:13:00.004-05:00

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.

Benedictine spirituality sets a standard of comfort and care, conversation and respect--the things that make a human being human--as well as bed and board. And, the presence of the abbot and prioress prove, none of us can afford to be too busy or too important to do the same.

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)."

Benedictine spirituality develops goods so that people can have them, not in order to make them available only to the highest bidder or to make excessive profits. Money gained in that fashion costs us compassion and community and our role as co-creators of the reign of God. It hollows out our souls and leaves us impoverished of character and deprived of the bounty of largesse. It is Benedictine to develop our gifts and distribute their fruits as widely and broadly as possible so that justice, but not profit, is the principle that impels us.

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.

No one is to enter a Benedictine community on impulse and, once there, no one is to treat life as a series of hapless circumstances. In fact, life itself is a discipline. Life is something that we are to be live with purpose and control right from the very beginning.

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.

Benedictine life is rooted in three dimensions: commitment to a community, fidelity to a monastic way of life and obedience. It is a life that sees sanctification as a by-product of human society, the development of a new way of thinking and living, and a total openness to the constantly emerging challenges of the God-life within us.

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.

We must learn to complete in faith what we began in enthusiasm; we must learn to be true to ourselves; we must continue to become what we said we would be, even when accommodation to the immediate seems to be so much more sensible, so much more reasonable, so much easier.

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.

Everyone has to put down some part of their past sometime. Everyone makes a major life change at some time or other. Everyone has to be open to being formed again. The only thing that can possibly deter the new formation is if we ourselves refuse to let go of what was. If we cling to the past, the future is closed to us.

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.

Wisdom is welcome from any direction. Our task is to open ourselves to it, to see criticism as an occasion for growth, to see the value of continued evaluation and never to close ourselves off from challenge, even when it comes from places we don't expect and people we don't know.

November 16-30

2011-11-16T01:00:00.001-05:00

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

CHAPTER 38. THE READER FOR THE WEEK
March 17 - July 17 - Nov. 16

Reading will always accompany the meals. The reader should not be the one who just happens to pick up the book, but someone who will read for a whole week, beginning on Sunday. After Mass and Communion, let the incoming reader ask all to pray for her so that God may shield her from the spirit of vanity. Let her begin this verse in the oratory: "O God, open my lips and my mouth shall proclaim your praise (Ps. 51:17)," and let all say it three times. When she has received a blessing, the reader will begin her week of reading.

Let there be complete silence. No whispering, no speaking-only the reader's voice should be heard there. The members should by turn serve one another's needs as they eat and drink, so that no one need ask for anything. If, however, anything is required, it should be requested by an audible signal of some kind rather than by speech. No one should presume to ask a question about the reading or about anything else, "lest occasion be given to the Evil One (Eph. 4:27; 1 Tm. 5:14)." The prioress, however, may wish to say a few words of instruction.

Because of Communion and because the fast may be too hard for her to bear, the one who is reader for the week is to receive some diluted wine before she begins to read. Afterward she will take her meal with the weekly kitchen servers and the attendants.

Members will read and sing, not according to rank, but according to their ability to benefit their hearers.

This chapter is a lesson in the way that gentleness softens rigor without destroying either the practice or the person. Legalists too often opt for practice, whatever the cost to the people who are trying to do it; liberals too often opt for people's convenience, whatever the loss of spiritual practice. Benedict, on the other hand, opts for a way of life that cares for people physically while it goes on strengthening them spiritually.

CHAPTER 39. THE PROPER AMOUNT OF FOOD
March 18 - July 18 - Nov. 17

For the daily meals, whether at noon or in mid-afternoon, it is enough, we believe, to provide all the tables with two kinds of cooked food because of individual weaknesses. In this way, a monastic who may not be able to eat one kind of food may partake of the other. Two kinds of cooked food, therefore, should suffice for all, and if fruit or fresh vegetables are available, a third dish may also be added. A generous pound of bread is enough for a day whether for only one meal or for both dinner and supper. In the latter case the cellarer will set aside one third of this pound and give it to the community at supper.

Should it happen that the work is heavier than usual, the prioress may decide - and she will have the authority-to grant something additional, provided that it is appropriate, and that above all overindulgence is avoided, lest anyone experience indigestion. For nothing is so inconsistent with the life of any Christian as overindulgence. Scripture says: "Take care that your hearts are not weighted down with overindulgence (Lk. 21:34)."

The young should not receive the same amount as their elders, but less, since in all matters frugality is the rule. Let everyone, except the sick who are very weak, abstain entirely from eating the meat of four-footed animals.

Exceptions. Exceptions. Exceptions. The Rule of Benedict is full of rules that are never kept, always shifting, forever being stretched. Only two Benedictine principles are implied to be without exception: kindness and self-control.

CHAPTER 40. THE PROPER AMOUNT OF DRINK
March 19 - July 19 - Nov. 18

"Everyone has their own gifts from God, one this and another that (1 Cor. 7:7)." It is, therefore, with some uneasiness that we specify the amount of food and drink for others. However, with due regard for the infirmities of the sick, we believe that a hemina of wine a day is sufficient for each. But those to whom God gives the strength to abstain must know that they will earn their own reward.

The prioress will determine when local conditions, work or the summer heat indicates the need for a greater amount. She must, in any case, take great care lest excess or drunkenness creep in. We read that monastics should not drink wine at all, but since the monastics of our day cannot be convinced of this, let us at least agree to drink moderately, and not to the point of excess, for "wine makes even the wise go astray (Sir. 19:2)."

However, where local circumstances dictate an amount much less than what is stipulated above, or even none at all, those who live there should bless God and not grumble. Above all else we admonish all to refrain from grumbling.

It is so easy to make cosmetic changes in the name of religion. It is so easy to make up rules and keep them so that we can feel good about doing something measurable in the spiritual life. We can fast and fast and fast from food or drink and nothing changes because fasting from food is not what we really need at that moment to turn our hearts of stone to hearts of flesh.

CHAPTER 41. THE TIMES FOR MEALS
March 20 - July 20 - Nov. 19

From Easter to Pentecost, the members eat at noon and take supper in the evening. Beginning with Pentecost and continuing throughout the summer, the members fast until mid-afternoon on Wednesday and Friday, unless they are working in the fields or the summer heat is oppressive.

On the other days they eat dinner at noon. Indeed, the prioress may decide that they should continue to eat dinner at noon every day if they have work in the fields or if the summer heat remains extreme. Similarly, she should so regulate and arrange all matters that souls may be saved and the members may go about their activities without justifiable grumbling.

From the thirteenth of September to the beginning of Lent, they always take their meal in mid-afternoon. Finally, from the beginning of Lent to Easter, they eat towards evening. Let Vespers be celebrated early enough so that there is no need for a lamp while eating, and that everything can be finished by daylight. Indeed, at all times let supper or the hour of the fast-day meal be so scheduled that everything can be done by daylight.

The first principle of Benedictinism is to do what must be done with special care and special zeal so that doing it can change our consciousness and carve our souls into the kind of beauty that comes from simple things. It is so easy to go through life looking feverishly for special ways to find God when God is most of all to be found in doing common things with uncommon conscientiousness.

CHAPTER 42. SILENCE AFTER COMPLINE
March 21 - July 21 - Nov. 20

Monastics should diligently cultivate silence at all times, but especially at night. Accordingly, this will always be the arrangement whether for fast days or for ordinary days. When there are two meals, all will sit together immediately after rising from supper. Someone should read from the Conference or the Lives of the early Church writers or at any rate something else that will benefit the hearers, but not the Heptateuch or the Books of Kings, because it will not be good for those of weak understanding to hear these writings at that hour; they should be read at other times.

On fast days there is to be a short interval between Vespers and the reading of the Conferences, as we have indicated. Then let four or five pages be read, or as many as time permits. This reading period will allow for all to come together, in case any were engaged in assigned tasks. When all have assembled, they should pray Compline; and on leaving Compline, no one will be permitted to speak further. If anyone is found to transgress this rule of silence, she must be subjected to severe punishment, except on occasions when guests require attention or the prioress wishes to give someone a command, but even this is to be done with the utmost seriousness and proper restraint.

Silence has two functions. The first effect of exterior silence is to develop a sense of interior peace. The second value of silence is that it provides the stillness that enables the ear of the heart to hear the God who is "not in the whirlwind."

CHAPTER 43. TARDINESS AT THE OPUS DEI OR AT TABLE
March 22 - July 22 - Nov. 21

On hearing the signal for an hour of the divine office, the monastic will immediately set aside what she has in hand and go with utmost speed, yet with gravity and without giving occasion for frivolity. Indeed, nothing is to be preferred to the Opus Dei.

If at Vigils anyone comes after the Doxology of Psalm 95, which we wish, therefore, to be said quite deliberately and slowly, she is not to stand in her regular place in choir. She must take the last place of all, or one set apart by the prioress for such offenders, that they may be seen by her and by all, until they do penance by public satisfaction at the end of the Opus Dei. We have decided, therefore, that they ought to stand either in the last place or apart from the others so that the attention they attract will shame them into amending. Should they remain outside the oratory, there may be those who would return to bed and sleep, or, worse yet, settle down outside and engage in idle talk, thereby "giving occasion to the Evil One (Eph. 4:27; 1 Tm. 5:14)." They should come inside so that they will not lose everything and may amend in the future.

At the day hours the same rule applies to anyone who comes after the opening verse and the Doxology of the first psalm following it: she is to stand in the last place. Until she has made satisfaction, the monastic is not to presume to join the choir of those praying the psalms, unless perhaps the prioress pardons her and grants an exception. Even in this case, the one at fault is still bound to satisfaction.

Benedictine life centers around the chapel and chapel must never be overlooked. What is being asked for in monastic spirituality is a life of fidelity to prayer and to the praying communities of which we are a part. Prayer is a community act in Benedictine life. It is at community prayer, in the midst of others, that we are most reminded that we are not a world unto ourselves.

CHAPTER 43: TARDINESS AT THE OPUS DEI OR AT TABLE-continued
March 23 - July 23 - Nov. 22

If someone does not come to table before the verse so that all may say the verse and pray and sit down at table together, and if this failure happens through the individual's own negligence or fault, she should be reproved up to the second time. If she still does not amend, let her not be permitted to share the common table, but take her meals alone, separated from the company of all. Her portion of wine should be taken away until there is satisfaction and amendment. Anyone not present for the verse said after meals is to be treated in the same manner.

No one is to presume to eat or drink before or after the time appointed. Moreover, if anyone is offered something by the prioress and refuses it, then, if later she wants what she refused or anything else, she should receive nothing at all until she has made appropriate amends.

The Rule is at least as firm on presence at meals at it is about presence at prayer. No one is to be late. No one is to eat before or after meals, or on her own, or on the run because monastic spirituality doesn't revolve around food, either having it or not having it. Monastic spirituality revolves around becoming a contributing part of a people of faith, living with them, learning with them, bearing their burdens, sharing their lives.

CHAPTER 44. SATISFACTION BY THE EXCOMMUNICATED
March 24 - July 24 - Nov. 23

Anyone excommunicated for serious faults from the oratory and from the table is to prostrate herself in silence at the oratory entrance at the end of the celebration of the Opus Dei. She should lie face down at the feet of all as they leave the oratory, and let her do this until the prioress judges she has made satisfaction. Next, at the bidding of the prioress, she is to prostrate herself at the feet of the prioress, then at the feet of all that they may pray for her. Only then, if the prioress orders, should she be admitted to the choir in the rank the prioress assigns. Even so, she should not presume to lead a psalm or a reading or anything else in the oratory without further instructions from the prioress. In addition, at all the hours, as the Opus Dei is being completed, she must prostrate herself in the place she occupies. She will continue this form of satisfaction until the prioress again bids her cease.

Those excommunicated for less serious faults from the table only are to make satisfaction in the oratory for as long as the prioress orders. They do so until she gives her blessing and says: "Enough."

Benedict argues that the community enterprise is such an important one that those who violate their responsibilities to it must serve as warning to others of the consequences of failing to carry the human community. The point, of course, is not that the group has the power to exclude us. The point is that we must come to realize that we too often exclude ourselves from the relationships we promised to honor and to build by becoming the center of our own lives and ignoring our responsibilities to theirs.

CHAPTER 45. MISTAKES IN THE ORATORY
March 25 - July 25 - Nov. 24

Should anyone make a mistake in a psalm, responsory, refrain or reading, she must make satisfaction there before all. If she does not use this occasion to humble herself, she will be subjected to more severe punishment for failing to correct by humility the wrong committed through negligence. Youth, however, are to be whipped for such a fault.

If anything, this chapter requires us to ask even to this day how it is that we can hear the scripture but never study it, pray prayers but never contemplate the universal implications of them, go through rituals but never immerse ourselves in their meaning. How is it that we too pray without thinking, pray carelessly, pray poorly or pray without thought?

CHAPTER 46. FAULTS COMMITTED IN OTHER MATTERS
March 26 - July 26 - Nov. 25

If someone commits a fault while at any work - while working in the kitchen, in the storeroom, in serving, in the bakery, in the garden, in any craft or anywhere else-either by breaking or losing something or failing in any other way in any other place, she must at once come before the prioress and community and of her own accord admit her fault and make satisfaction. If it is made known through another, she is to be subjected to a more severe correction.

When the cause of the sin lies hidden in her conscience, she is to reveal it only to the prioress or to one of the spiritual elders, who know how to heal their own wounds as well as those of others, without exposing them and making them public.

There is nothing in community life, Benedict implies here, that is so unimportant that it can be ignored or overlooked. Nothing in life is so meaningless that we have the right to do it unthinkingly. What each of us does affects all the others and it is to everyone that we owe accounting and apology and reparation. Clearly, Chapter 46 is not about punishment. Chapter 46 is about social consciousness.

CHAPTER 47. ANNOUNCING THE HOURS FOR THE OPUS DEI
March 27 - July 27 - Nov. 26

It is the prioress' care to announce, day and night, the hour for the Opus Dei. She may do so personally or delegate the responsibility to a conscientious member, so that everything may be done at the proper time.

Only those so authorized are to lead psalms and refrains, after the prioress according to their rank. No one should presume to read or sing unless she is able to benefit the hearers; let this be done with humility, seriousness and reverence, and at the bidding of the prioress.

Prayer in a Benedictine community is to be both regular and artistic and it is the role of leadership to see that this is so. ... The message under the message is that unless the group becomes more and more immersed in prayer and the scriptures, giving them priority no matter what the other pressures of the day, the group will cease to have any authenticity at all. It will cease to develop. It will dry up and cave in on itself and become more museum than monastery.

CHAPTER 48. THE DAILY MANUAL LABOR
March 28 - July 28 - Nov. 27

Idleness is the enemy of the soul. Therefore, the community should have specified periods for manual labor as well as time for prayerful reading.

We believe that the times for both may be arranged as follows: From Easter to the first of October, they will spend their mornings after Prime till about the fourth hour at whatever work needs to be done. From the fourth hour until the time of Sext, they will devote themselves to reading. But after Sext and their meal, they may rest on their beds in complete silence; should anyone wish to read privately, let her do so, but without disturbing the others. They should say None a little early, about midway through the eighth hour, and then until Vespers they are to return to whatever work is necessary. They must not become distressed if local conditions or their poverty should force them to do the harvesting themselves. When they live by the labor of their hands, as our ancestors and the apostles did, then they are really monastics. Yet, all things are to be done with moderation on account of the fainthearted.

The monastic engages in creative work as a way to be responsible for the upbuilding of the community. Work periods, in fact, are specified just as prayer periods are. Work and prayer are opposite sides of the great coin of a life that is both holy and useful, immersed in God and dedicated to the transcendent in the human. It is labor's transfiguration of the commonplace, the transformation of the ordinary that makes co-creators of us all.

CHAPTER 48. THE DAILY MANUAL LABOR-continued
March 29 - July 29 - Nov. 28

From the first of October to the beginning of Lent, the members ought to devote themselves to reading until the end of the second hour. At this time Terce is said and they are to work at their assigned tasks until None. At the first signal for the hour of None, all put aside their work to be ready for the second signal. Then after their meal they will devote themselves to their reading or to the psalms.

During the days of Lent, they should be free in the morning to read until the third hour, after which they will work at their assigned tasks until the end of the tenth hour. During this time of Lent each one is to receive a book from the library, and is to read the whole of it straight through. These books are to be distributed at the beginning of Lent.

Above all, one or two elders must surely be appointed to make the rounds of the monastery while the members are reading. Their duty is to see that no one is so apathetic as to waste time or engage in idle talk to the neglect of her reading, and so not only harm herself but also distract others. If such a person is found - God forbid - she should be reproved a first and a second time. If she does not amend, she must be subjected to the punishment of the Rule as a warning to others. Further, members ought not to associate with one another at inappropriate times.

It is the single-minded search for God that defines Benedictine spirituality. That is what the monastic pursues behind every other pursuit. That is what gives the monastic life meaning. That is what frees the monastic heart. The monastic does not exist for work. Creative and productive work are simply meant to enhance the Garden and sustain us while we grow into God.

CHAPTER 48. THE DAILY MANUAL LABOR-continued
March 30 - July 30 - Nov. 29

On Sunday all are to be engaged in reading except those who have been assigned various duties. If anyone is so remiss and indolent that she is unwilling or unable to study or to read, she is to be given some work in order that she may not be idle.

Those who are sick or weak should be given a type of work or craft that will keep them busy without overwhelming them or driving them away. The prioress must take their infirmities into account.

The Rule of Benedict treats work and lectio interchangeably. One focuses the skills of the body on the task of co-creation. The other focuses the gifts of the mind on the lessons of the heart. One without the other is not Benedictine spirituality. To get the wheat of life we need to work at planting as well as reaping, at reaping as well as planting. And everyone in the community is expected to do both.

CHAPTER 49. THE OBSERVANCE OF LENT
March 31 - July 31 - Nov. 30

The life of a monastic ought to be a continuous Lent. Since few, however, have the strength for this, we urge the entire community during these days of Lent to keep its manner of life most pure and to wash away in this holy season the negligences of other times. This we can do in a fitting manner by refusing to indulge in evil habits and by devoting ourselves to prayer with tears, to reading, to compunction of heart and self-denial. During these days, therefore, we will add to the usual measure of our service something by way of private prayer and abstinence from food or drink, so that each of us will have something above the assigned measure to offer God of our own will with the joy of the Holy Spirit (1 Thes. 1:6). In other words, let each one deny herself some food, drink, sleep, needless talking and idle jesting, and look forward to holy Easter with joy and spiritual longing.

Everyone should, however, make known to the prioress what she intends to do, since it ought to be done with the prioress’ prayer and approval. Whatever is undertaken without the permission of the prioress will be reckoned as presumption and vainglory, not deserving a reward. Therefore, everything must be done with the prioress’ approval.

Benedict wants us to do something beyond the normal requirement of our lives "of our own will." Not forced, not prescribed for us by someone else. Not required by the system, but taken upon ourselves because we want to be open to the God of darkness as well as to the God of light.

November 1-15

2011-10-31T23:30:00.000-04:00

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

CHAPTER 25. SERIOUS FAULTS

March 2-July 2-Nov. 1

Anyone guilty of a serious fault is to be excluded from both the table and the oratory. No one in the community should associate or converse with her at all. She will work alone at the tasks assigned to her, living continually in sorrow and penance, pondering that fearful judgment of the apostle: "Such a person is handed over for the destruction of the flesh that the spirit may be saved on the day of Jesus Christ (1 Cor. 5:5)." Let her take her food alone in an amount and at a time the prioress considers appropriate. She should not be blessed by anyone passing by, nor should the food that is given her be blest.

Before expelling the rebellious, Benedict isolates them to give them time to decide if being out of the community is really what they want, really what they need, really what will bring them happiness. It is a time for making choices all over again.

CHAPTER 26. UNAUTHORIZED ASSOCIATION WITH THE EXCOMMUNICATED

March 3-July 3-Nov. 2

If anyone, acting without an order from the prioress, presumes to associate in any way with an excommunicated member, to converse with her or to send her a message, she should receive a like punishment of excommunication.

It is not supportive to deny people the right and the environment to think a situation through, to recommit themselves, to gain perspective, to work things out without dividing the community over them. Sometimes pain itself cures. Benedict wants the cure to have the time to heal. Meddling, agitating, distracting a person from the great work of growth at such an important time in a person's life is grave fault itself.

CHAPTER 27. THE PRIORESS' CONCERN FOR THE EXCOMMUNICATED

March 4-July 4-Nov. 3

The prioress must exercise the utmost care and concern for the wayward, because "it is not the healthy who need a physician, but the sick (Mt. 9:12)." Therefore, she ought to use every skill of a wise physician and send in senpectae, that is, mature and wise members who, under the cloak of secrecy, may support a wavering sister, urge her to be humble as a way of making satisfaction, and "console her lest she be overwhelmed by excessive sorrow (2 Cor. 2:7)." Rather, as the apostle also says: "Let love be reaffirmed (2 Cor. 2:8)," and let all pray for her.

It is the responsibility of the prioress to have great concern and to act with all speed, discernment and diligence in order not to lose any of the sheep entrusted to her. She should realize that she has undertaken care of the sick, not tyranny over the healthy. Let her also fear the threat of the prophet in which God says: "What you saw to be fat you claimed for yourselves, and what was weak you cast aside (Ez. 34:3-4)." She is to imitate the loving example of Christ, the Good Shepherd, who left the ninety-nine sheep in the mountains and went in search of the one sheep that had strayed. So great was Christ's compassion for its weakness that "he mercifully placed it on his sacred shoulders" and so carried it back to the flock (Lk. 15:5).

The place of punishment in the Rule of Benedict is never to crush the person who is corrected. The purpose of excommunication is to enable a person to get life in perspective and to start over again with a new heart. ... The abbot and prioress themselves are expected to see that the confused or angry or depressed person gets the help they need to begin fresh again from discerning and mature people who are skilled in the ways of both the mind and the soul, who know life and its rough spots, who realize that humility is what saves us from the blows of failure.

CHAPTER 28. THOSE WHO REFUSE TO AMEND AFTER FREQUENT REPROOFS

March 5-July 5-Nov. 4

If anyone has been reproved frequently for any fault, or even been excommunicated, yet does not amend, let her receive a sharper punishment: that is, let her feel the strokes of the rod. But if even then she does not reform, or perhaps becomes proud and would actually defend her conduct, which God forbid, the prioress should follow the procedure of a wise physician. After applying compresses, the ointment of encouragement, the medicine of divine Scripture, and finally the cauterizing iron of excommunication and strokes of the rod, if she then perceives that her earnest efforts are unavailing, let her apply an even better remedy: she and all the members should pray for her so that God, who can do all things, may bring about the health of the sick one. Yet if even this procedure does not heal her, then finally, the prioress must use the knife and amputate. For the apostle says: "Banish the evil one from your midst (1 Cor. 5:13);" and again, "If the unbeliever departs, let that one depart (1 Cor. 7:15)," lest one diseased sheep infect the whole flock.

So important is personal growth in community life for Benedict that when people refuse to grow in community virtues, to be a blessing to others as well as to be open to the blessings that are there for themselves, Benedict asks them to leave.

CHAPTER 29. READMISSION OF MEMBERS WHO LEAVE THE MONASTERY

March 6-July 6-Nov. 5

If anyone, following her own evil ways leaves the monastery but then wishes to return, she must first promise to make full amends for leaving. Let her be received back, but as a test of humility she should be given the last place. If she leaves again, or even a third time, she should be readmitted under the same conditions. After this, however, she must understand that she will be denied all prospect of return.

Benedict understands the struggle of uncertainty and indecision and makes room for it. After all, the giving of oneself to anything is no small thing and should be done with reflection and with peace of mind. So, Benedict allows candidates to the life to try again and again. What he does not permit them to do, however, is to ignore the fact that behavior has consequences or that sometime, somehow they must finally commit to something if they are going to get on with the process of both psychological and spiritual growth.

CHAPTER 30. THE MANNER OF REPROVING THE YOUNG

March 7-July 7-Nov. 6

Every age and level of understanding should receive appropriate treatment. Therefore, as often as the young, or those who cannot understand the seriousness of the penalty of excommunication, are guilty of misdeeds, they should be subjected to severe fasts or checked with sharp strokes so that they may be healed.

In bringing people to spiritual adulthood we must use every tool we have: love, listening, counsel, confrontation, prayer that God may intervene where our own efforts are useless and, finally, if all else fails, amputation from the group.

CHAPTER 31. QUALIFICATIONS OF THE MONASTERY CELLARER

March 8-July 8-Nov. 7

As cellarer of the monastery, there should be chosen from the community someone who is wise, mature in conduct, temperate, not an excessive eater, not proud, excitable, offensive, dilatory or wasteful, but God-fearing, and like a parent to the whole community. She will take care of everything, but will do nothing without an order from the prioress. Let her keep to those orders.

She should not annoy the members. If anyone happens to make an unreasonable demand, she should not reject her with disdain and cause distress, but reasonably and humbly deny the improper request. Let her keep watch over her own soul, ever mindful of that saying of the apostle: "They who serve well secure a good standing for themselves"(1 Tm. 3:13). She must show every care and concern for the sick, young, guests and the poor, knowing for certain that she will be held accountable for all of them on the Day of Judgment. She will regard all utensils and goods of the monastery as sacred vessels of the altar, aware that nothing is to be neglected. She should not be prone to greed, nor be wasteful and extravagant with the goods of the monastery, but should do everything with moderation and according to the orders of the prioress.

The cellarer becomes a model for the community, a person who is to be "temperate," not a person who is "an excessive eater," not someone in other words with rich tastes and a limitless appetite for material things. Benedict wants the cellarer to be someone who knows the difference between needs and desires, who will see that the community has what is necessary but does not begin the long, slippery road into excess and creature comforts and indolence and soft-souledness.

CHAPTER 31: QUALIFICATIONS OF THE MONASTERY CELLARER-continued

March 9-July 9-Nov. 8

Above all, let the cellarer be humble. If goods are not available to meet a request, she will offer a kind word in reply, for it is written: "A kind word is better than the best gift (Sir. 18:17)." The cellarer should take care of all that the prioress entrusts to her, and not presume to do what the prioress has forbidden. She will provide the members their allotted amount of food without any pride or delay, lest they be led astray. For she must remember what the Scripture says that person deserves "who leads one of the little ones astray (Mt. 18:6).".

If the community is rather large, the cellarer should be given helpers, that with their assistance she may calmly perform the duties of her office. Necessary items are to be requested and given at the proper times, so that no one may be disquieted or distressed in the house of God

The cellarer gets a lesson from Benedict that we all need to learn sometime in life: we have a responsibility to serve others "without any pride or delay, lest they be led astray." The person with a Benedictine tenor learns here to err on the side of largesse of spirit.

CHAPTER 32. THE TOOLS AND GOODS OF THE MONASTERY

March 10-July 10-Nov. 9

The goods of the monastery, that is, its tools, clothing or anything else, should be entrusted to members whom the prioress appoints and in whose manner of life she has confidence. She will, as she sees fit, issue to them the various articles to be cared for and collected after use. The prioress will maintain a list of these articles, so that when the members succeed one another in their assigned tasks, she may be aware of what she hands out and what she receives back.

Whoever fails to keep the things belonging to the monastery clean or treats them carelessly should be reproved. If she does not amend, let her be subjected to the discipline of the Rule.

Benedictine spirituality is as much about good order, wise management and housecleaning as it is about the meditative and the immaterial dimensions of life. Benedictine spirituality sees the care of the earth, and the integration of prayer and work, body and soul, as essential parts of the journey to wholeness that answers the emptiness in each of us.

CHAPTER 33. MONASTICS AND PRIVATE OWNERSHIP

March 11-July 11-Nov. 10

Above all, this evil practice must be uprooted and removed from the monastery. We mean that without an order from the prioress, no one may presume to give, receive or retain anything as her own, nothing at all-not a book, writing tablets or stylus -in short not a single item, especially since monastics may not have the free disposal even of their own bodies and wills. For their needs, they are to look to the prioress of the monastery, and are not allowed anything which the prioress has not given or permitted. "All things should be the common possession of all, as it is written, so that no one presumes ownership of anything (Acts 4:32)." But if anyone is caught indulging in this most evil practice, she should be warned a first and a second time. If she does not amend, let her be subjected to punishment.

Benedict says that the answer is that we not allow ourselves to have anything beyond life's simple staples in the first place and that we not use things--not even the simplest things--to restrict the life of another by giving gifts that tie another person down. Benedictine simplicity, then, is not a deprivation. It frees us for all of life's surprises.

CHAPTER 34. DISTRIBUTION OF GOODS ACCORDING TO NEED

March 12-July 12-Nov. 11

It is written: "Distribution was made as each had need (Acts 4:35)." By this we do not imply that there should be favoritism-God forbid-but rather consideration for weaknesses. Whoever needs less should thank God and not be distressed, but whoever needs more should feel humble because of her weakness, not self-important because of the kindness shown her. In this way all the members will be at peace. First and foremost, there must be no word or sign of the evil of grumbling, no manifestation of it for any reason at all. If, however, anyone is caught grumbling, let her undergo more severe discipline.

Destitution and deprivation are not monastic virtues. Benedict immediately follows the chapter on the pitfalls of private ownership with a chapter insisting that people be given what they need to get through life. Benedictine spirituality says get people what is needed and don't notice the differences; don't count the cost; and don't complain about it.

CHAPTER 35. KITCHEN SERVERS OF THE WEEK

March 13-July 13-Nov. 12

The members should serve one another. Consequently, no one will be excused from kitchen service unless she is sick or engaged in some important business of the monastery, for such service increases reward and fosters love. Let those who are not strong have help so that they may serve without distress, and let everyone receive help as the size of the community or local conditions warrant. If the community is rather large, the cellarer should be excused from kitchen service, and, as we have said, those should also be excused who are engaged in important business. Let all the rest serve one another in love..

On Saturday the one who is completing her work will do the washing. She is to wash the towels which the members use to wipe their hands and feet. Both the one who is ending service and the one who is about to begin are to wash the feet of everyone. The utensils required for the kitchen service are to be washed and returned intact to the cellarer, who in turn issues them to the one beginning the next week. In this way the cellarer will know what she hands out and what she receives back

In Benedict's dining room, where everyone serves and everyone washes feet and everyone returns the utensils clean and intact for the next person's use, love and accountability become the fulcrum of community life.

CHAPTER 35: KITCHEN SERVERS OF THE WEEK-continued

March 14-July 14-Nov. 13

An hour before mealtime, the kitchen workers of the week should each receive a drink and some bread over and above the regular portion, so that at mealtime, they may serve one another without grumbling or hardship. On solemn days, however, they should wait until after the dismissal.

On Sunday immediately after Lauds, those beginning as well as those completing their week of service should make a profound bow in the oratory before all and ask for their prayers. Let the server completing her week recite this verse: "Blessed are you, O God, who have helped me and comforted me (Dn. 3:52; Ps. 86:17)." After this verse has been said three times, she receives a blessing. Then the one beginning her service follows and says: "O God, come to my assistance; O God, make haste to help me (Ps. 70:2)." And all repeat this verse three times. When she has received a blessing, she begins her service.

To make sure we do not forget that humble work is as sacred and sanctifying as prayer, Benedict blesses the kitchen servers of the week in the middle of the chapel. With that simple but powerful gesture all of life begins to look different for everyone. Suddenly it is not made up of "higher" and "lower" activities anymore. It is all--manual labor and mystical meditation--one straight beam of light on the road to fullness of humanity.

CHAPTER 36. THE SICK

March 15-July 15-Nov. 14

Care of the sick must rank above and before all else, so that they may truly be served as Christ who said: "I was sick and you visited me (Mt. 25:36)," and, "What you did for one of these least of my people you did for me (Mt. 25:40)." Let the sick on their part bear in mind that they are served out of honor for God, and let them not by their excessive demands distress anyone who serves them. Still, the sick must be patiently borne with, because serving them leads to a greater reward. Consequently, the prioress should be extremely careful that they suffer no neglect.

Let a separate room be designated for the sick, and let them be served by an attendant who is God-fearing, attentive and concerned. The sick may take baths whenever it is advisable, but the healthy, and especially the young, should receive permission less readily. Moreover, to regain their strength, the sick who are very weak may eat meat, but when their health improves, they should all abstain from meat as usual.

The prioress must take the greatest care that cellarers and those who serve the sick do not neglect the sick, for the shortcomings of disciples are her responsibility.

The point for us all, perhaps, is never to give up on life and never to doubt that every bit of kindness, every tender touch we lay upon another in life can heal what might otherwise have died, certainly in them, perhaps even in ourselves.

CHAPTER 37. THE ELDERLY AND THE YOUNG

March 16-July 16-Nov. 15

Although human nature itself is inclined to be compassionate toward the elderly and the young, the authority of the Rule should also provide for them. Since their lack of strength must always be taken into account, they should certainly not be required to follow the strictness of the Rule with regard to food, but should be treated with kindly consideration and allowed to eat before the regular hours.

Exceptions are the way of life and when they are not, something is wrong with life itself, Benedict reasons. Benedict builds compassion right into the Rule so that oppression in the name of God will not become a monastic sin. It is a sobering thought, this commitment to moderation and good sense, for people who set out to make the spiritual life central to their own.

October 16-31

2011-10-15T17:09:00.000-04:00

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

CHAPTER 13. THE CELEBRATION OF LAUDS ON ORDINARY DAYS
Feb. 15 - June 16 - Oct. 16

On ordinary weekdays, Lauds are celebrated as follows: First, Psalm 67 is said without a refrain and slightly protracted as on Sunday so that everyone can be present for Psalm 51, which has a refrain. Next, according to custom, two more psalms are said in the following order: on Monday, Psalms 5 and 36; on Tuesday, Psalms 43 and 57; on Wednesday, Psalms 64 and 65; on Thursday, Psalms 88 and 90; on Friday, Psalms 76 and 92; on Saturday, Psalm 143 and the Canticle from Deuteronomy, divided into two sections, with the Doxology after each section. On other days, however, a Canticle from the prophets is said, according to the practice of the Roman Church. Next follow Psalms 148 through 150, a reading from the apostle recited by heart, a responsory, an Ambrosian hymn, a versicle, the Gospel canticle, the litany and the conclusion.
Lauds becomes an unending lesson in reality and faith, in accepting what life brings, sure in the knowledge that the God who loves us is with us upholding us all the way.

CHAPTER 13. THE CELEBRATION OF LAUDS ON ORDINARY DAYS-Continued

Feb. 16 - June 17 - Oct. 17

Assuridly, the celebration of Lauds and Vespers must never pass by without the prioress reciting the entire Prayer of Jesus at the end for all to hear, because thorns of contention are likely to spring up. Thus warned by the pledge they make to one another in the very words of this prayer: "Forgive us as we forgive (Mt. 6:12)," they may cleanse themselves of this kind of vice. At other celebrations, only the final part of this prayer is said aloud, that all may reply: "But deliver us from evil (Mt. 6:13)."

Benedictine prayer is not an e scape into a contrived or arcane life. It is prayer intended to impel us through the cold, hard, realities of life in the home, life int he community, life in the world, life with people whom we love enough to hate and whom we hate enough to dampen every other kind of love in us.

CHAPTER 14. THE CELEBRATION OF VIGILS ON THE ANNIVERSARIES OF SAINTS

Feb. 17 - June 18 - Oct. 18

On the feasts of saints, and indeed on all solemn festivals, the Sunday order of celebration is followed, although the psalms, refrains and readings proper to the day itself are said. The procedure, however, remains the same as indicated above.

The lesson is that we must keep the human dimensions of the faith very much in mind and find in models from the past proof that daily chaos can be ordered and the ordinary transfigured for us, too.

CHAPTER 15. THE TIMES FOR SAYING ALLELUIA

Feb. 18 - June 19 - Oct. 19

From the holy feast of Easter until Pentecost, "alleluia" is always said with both the psalms and the responsories. Every night from Pentecost until the beginning of Lent, it is said only with the last six psalms of Vigils. Vigils, Lauds, Prime, Terce, Sext and None are said with "alleluia" every Sunday except in Lent; at Vespers, however, a refrain is used. "Alleluia" is never said with responsories except from Easter to Pentecost.

Benedict of Nursia did not originate the use of the Alleluia but one thing he did do was to extend its use to every day of the year except during Lent.

CHAPTER 16. THE CELEBRATION OF THE DIVINE OFFICE DURING THE DAY

Feb. 19 - June 20 - Oct. 20

The prophet says: "Seven times a day have I praised you (Ps. 119:164)." We will fulfill this sacred number of seven if we satisfy our obligations of service at Lauds, Prime, Terce, Sext, None, Vespers and Compline, for it was of these hours during the day that it was said: "Seven times a day have I praised you (Ps. 119:164)." Concerning Vigils, the same prophet says: "At midnight I arose to give you praise (Ps. 119:62)." Therefore, we should "praise our Creator for just judgments" at these times: Lauds, Prime, Terce, Sext, None, Vespers and Compline; and "let us arise at night to give praise (Ps. 119:164, 62)."

"Prayer is the service of the heart," the Talmud says. Benedict clearly thought the same. In forming his communities in prayer, Benedict had two realities with which to deal. The first was the biblical injunction "to pray always," around which the monastics of the desert had centered their lives. The second was the reality of community life itself, "We earn our bread by the toil of our hands," the Rule says.

CHAPTER 17. THE NUMBER OF PSALMS TO BE SUNG AT THESE HOURS

Feb. 20 - June 21 - Oct. 21

We have already established the order for psalmody at Vigils and Lauds. Now let us arrange the remaining hours. Three psalms are to be said at Prime, each followed by the Doxology. The hymn for this hour is sung after the opening versicle, "O God, come to my assistance (Ps. 70:2)," before the psalmody begins. One reading follows the three psalms, and the hour is concluded with a versicle, "Christ, have mercy" and the dismissal.

Prayer is celebrated in the same way at Terce, Sext and None: that is, the opening verse, the hymn appropriate to each hour, three psalms, a reading with a versicle, "Christ, have mercy" and the dismissal. If the community is rather large, refrains are used with the psalms; if it is smaller, the psalms are said without refrain.

At Vespers the number of psalms should be limited to four, with refrain. After these psalms there follow: a reading and responsory, an Ambrosian hymn, a versicle, the Gospel canticle, the litany, and, immediately before the dismissal, the Prayer of Jesus.

Compline is limited to three psalms without refrain. After the psalmody comes the hymn for this hour, followed by a reading, a versicle, "Christ, have mercy," a blessing and the dismissal.

Benedict wants us to pray the psalms. His own monks, many of them illiterate and all of them without manuscripts, memorized the psalms of the day hours so that they could be prayed in the fields as well as in the prayer place.

CHAPTER 18. THE ORDER OF THE PSALMODY

Feb. 21 - June 22 - Oct. 22

Each of the day hours begins with the verse, "O God, come to my assistance; O God, make haste to help me (Ps. 70:2)," followed by the Doxology and the appropriate hymn.

Then, on Sunday at Prime, four sections of Psalm 119 are said. At the other hours, that is, at Terce, Sext and None, three sections of this psalm are said. On Monday three psalms are said at Prime: Psalms 1, 2 and 6. At Prime each day thereafter until Sunday, three psalms are said in consecutive order as far as Psalm 20. Psalms 9 and 18 are each divided into two sections. In this way, Sunday Vigils can always begin with Psalm 21.

The psalms for Prime and the day hours of the psalmody--Terce, Sext and None--are relatively ordinary. They simply recite psalms 1-20 in order. But they do it with two major emphases. The first is the opening of the office with the verse, "O God, come to my assistance," the continuing reminder that even prayer is a gift from God.

CHAPTER 18. THE ORDER OF THE PSALMODY-Continued

Feb. 22 - June 23 - Oct. 23

On Monday at Terce, Sext and None, the remaining nine sections of Psalm 119 are said, three sections at each hour. Psalm 119 is thus completed in two days, Sunday and Monday. On Tuesday, three psalms are said at each of the hours of Terce, Sext and None. These are the nine psalms, 120 through 128. The same psalms are repeated at these hours daily up to Sunday. Likewise, the arrangement of hymns, readings and versicles for these days remains the same. In this way, Psalm 119 will always begin on Sunday.

In the minor hours, the psalms carry us from hardship to joy, from inner captivity to liberation, from despair to trust. It is a message to us all that remembering to trust in God can be enough to carry us for a lifetime.

CHAPTER 18. THE ORDER OF THE PSALMODY-Continued

Feb. 23 - June 24 - Oct. 24

Four psalms are sung each day at Vespers, starting with Psalm 110 and ending with Psalm 147, omitting the psalms in this series already assigned to other hours, namely, Psalms 118 through 128, Psalm 134 and Psalm 143. All the remaining psalms are said at Vespers. Since this leaves three psalms too few, the longer ones in the series should be divided: that is, Psalms 139, 144 and 145. And because Psalm 117 is short, it can be joined to Psalm 116. This is the order of psalms for Vespers; the rest is as arranged above: the reading, responsory, hymn, versicle and canticle.

The Benedictine is not to pick and choose at ransom the psalms that will be said. The Benedictine is not to pick some psalms but not others. The Benedictine is to pray the entire psalter in an orderly way, regardless of mood, irrespective of impulses, despite personal preferences.

CHAPTER 18. THE ORDER OF THE PSALMODY-Continued

Leap year - Feb. 24 - June 25 - Oct. 25

The same psalms-4, 91 and 134-are said each day at Compline. The remaining psalms not accounted for in this arrangement for the day hours are distributed evenly at Vigils over the seven nights of the week. Longer psalms are to be divided so that twelve psalms are said each night.

Above all else we urge that if anyone finds this distribution of the psalms unsatisfactory, they should arrange whatever they judge better, provided that the full complement of one hundred and fifty psalms is by all means carefully maintained every week, and that the series begins anew each Sunday at Vigils.

For members who in a week's time say less than the full Psalter with the customary canticles betray extreme indolence and lack of devotion in their service. We read, after all, that our holy ancestors, energetic as they were, did all this in a single day. Let us hope that we, lukewarm as we are, can achieve it in a whole week.

We are to tap into every human situation that the psalms describe and learn to respond to them with an open soul, an unfettered heart, and out of the mind of God.

CHAPTER 19. THE DISCIPLINE OF PSALMODY

Feb. 24(25) - June 26 - Oct. 26

We believe that the divine presence is everywhere and "that in every place the eyes of God are watching the good and the wicked (Prov. 15:3)." But beyond the least doubt we should believe this to be especially true when we celebrate the divine office.

We must always remember, therefore, what the prophet says: "Serve God with reverence (Ps. 2:11)," and again, "Sing praise wisely (Ps. 47:8);" and, "In the presence of the angels I will sing to you (Ps. 138:1)." Let us consider, then, how we ought to sing the psalms in such a way that our minds are in harmony with our voices.

Prayer in the Benedictine tradition, then, is not an exercise done for the sake of quantity or penance or the garnering of spiritual merit.

CHAPTER 20. REVERENCE IN PRAYER

Feb. 25(26) - June 27 - Oct. 27

Whenever we want to ask a favor of someone powerful, we do it humbly and respectfully, for fear of presumption. How much more important, then, to lay our petitions before the God of All with the utmost humility and sincere devotion. We must know that God regards our purity of heart and tears of compunction, not our many words. Prayer should therefore be short and pure, unless perhaps it is prolonged under the inspiration of divine grace. In community, however, prayer should always be brief; and when the prioress gives the signal, all should rise together.

The fact is, of course, that Benedict does not theorize about the nature and purpose of prayer. All he does, with every choice he makes of the versicles and Alleluias and Jesus Prayers and psalms and length of it, is to demonstrate it and steep s in it until the theory becomes the thing.

CHAPTER 21. THE DEANS OF THE MONASTERY

Feb. 26(27) - June 28 - Oct. 28

If the community is rather large, some chosen for their good repute and holy life should be made deans. They will take care of their groups of ten, managing all affairs according to the commandments of God and the orders of their prioress. Anyone selected as a dean should be the kind of person with whom the prioress can confidently share the burdens of her office. They are to be chosen for virtuous living and wise teaching, not for their rank.

If perhaps one of these deans is found to be puffed up with any pride, and so deserving of censure, she is to be reproved once, twice and even a third time. Should she refuse to amend, she must be removed from office and replaced by another who is worthy. We prescribe the same course of action in regard to the subprioress.

What Benedict is inveighing against, then, is the spirit of the coup d'etat, that war that is waged against authority by the very people named by the authority to uphold it.

CHAPTER 22. THE SLEEPING ARRANGEMENTS OF MONASTICS

Feb. 27(28) - June 29 - Oct. 29

Members are to sleep in separate beds. They receive bedding as provided by the prioress, suitable to monastic life. If possible, all are to sleep in one place, but should the size of the community preclude this, they will sleep in groups of ten or twenty under the watchful care of elders. A lamp must be kept burning in the room until morning.

They sleep clothed and girded with belts or cords; but they should remove their knives, lest they accidentally cut themselves in their sleep. Thus the members will always be ready to arise without delay when the signal is given; each will hasten to arrive at the Opus Dei before the others, yet with all dignity and decorum. The younger members should not have their beds next to each other, but interspersed among those of the elders. On arising for the Opus Dei, they will quietly encourage each other, for the sleepy like to make excuses.

The lesson is a good one when we are tempted to think that extremism is a virtue. As far as Benedictine spirituality is concerned, there is a limited spiritual value in denying the body to the point where the soul is too agitated to concentrate on the things of the spirit.

CHAPTER 23. EXCOMMUNICATION FOR FAULTS

Feb. 28(29) - June 30 - Oct. 30

If anyone is found to be stubborn or disobedient or proud, if she grumbles or in any way despises the Rule and defies the orders of the elders, she should be warned twice privately by them in accord with Christ's injunction (Mt. 18:15-16). If she does not amend, she must be rebuked publicly in the presence of everyone. But if even then she does not reform, let her be excommunicated, provided that she understands the nature of this punishment. If however she lacks understanding let her undergo corporal punishment.

It is community that enables us both to live the Christian life and to learn from it. Human growth is gradual, Benedict knows--the grumblers and defiant are to be warned about their behavior twice privately--but grow we must. Otherwise those who do not honor the community, those in fact who sin against the development of community in the worst possible way, by consistent complaining, constant resistance, or outright rebellion, must be corrected for it.

CHAPTER 24. DEGREES OF EXCOMMUNICATION

March 1 - July 1 - Oct. 31

There ought to be due proportion between the seriousness of a fault and the measure of excommunication or discipline. The prioress determines the gravity of faults.

If anyone is found guilty of less serious faults, she will not be allowed to share the common table. Anyone excluded from the common table will conduct herself as follows: in the oratory she will not lead a psalm or a refrain nor will she recite a reading until she has made satisfaction, and she will take meals alone, after the others have eaten. For instance, if the community eats at noon, she will eat in mid-afternoon; if the community eats in mid-afternoon, she will eat in the evening, until by proper satisfaction pardon is gained.

Obedience is not a license to destroy another human being for the whims and fancies of an authority figure....The nature of the punishment is always to be weighed against the nature of the offense.

October 1-15

2011-10-01T00:05:00.001-04:00

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

CHAPTER 7. HUMILITY - Continued

Jan. 31 - June 1 - Oct. 1

The third step of humility is that we submit to the prioress in all obedience for the love of God, imitating Jesus Christ of whom the apostle says: "Christ became obedient even to death (Phil. 2:8).

Benedict argues that the third rung on the ladder of humility is the ability to submit ourselves to the wisdom of another. We are not the last word, the final answer, the clearest insight into anything. We have one word among many to contribute to the mosaic of life, one answer of many answers, one insight out of multiple perspectives.

CHAPTER 7. HUMILITY - Continued

Feb. 1 - June 2 - Oct. 2

The fourth step of humility is that in this obedience under difficult, unfavorable, or even unjust conditions, our hearts quietly embrace suffering and endure it without weakening or seeking escape. For Scripture has it: "Anyone who perseveres to the end will be saved (Mt. 10:22)," and again, "Be brave of heart and rely on God (Ps. 27:14)." Another passage shows how the faithful must endure everything, even contradiction, for the sake of God, saying in the person of those who suffer, "For your sake we are put to death continually; we are regarded as sheep marked for slaughter (Rom. 8:36; Ps. 44:22)."

They are so confident in their expectation of reward from God that they continue joyfully and say, "But in all this we overcome because of Christ who so greatly loved us (Rom. 8:37)." Elsewhere Scripture says: "O God, you have tested us, you have tried us as silver is tried by fire; you have led us into a snare, you have placed afflictions on our backs (Ps. 66:10-11)." Then, to show that we ought to be under a prioress, it adds: "You have placed others over our heads (Ps. 66:12)."

In truth, those who are patient amid hardships and unjust treatment are fulfilling God's command: "When struck on one cheek, they turn the other; when deprived of their coat, they offer their cloak also; when pressed into service for one mile, they go two (Mt. 5:39-41)." With the apostle Paul, they bear with "false sisters and brothers, endure persecution, and bless those who curse them (2 Cor. 11:26; 1 Cor. 4:12)."

God does not come on hoofbeats of mercury through streets of gold. God is in the dregs of our lives. That's why it takes humility to find God where God is not expected to be.

CHAPTER 7. HUMILITY - Continued

Feb. 2 - June 3 - Oct. 3

The fifth step of humility is that we do not conceal from the prioress any sinful thoughts entering our hearts, or any wrongs committed in secret, but rather confess them humbly. Concerning this, Scripture exhorts us: "Make known your way to God and hope in God (Ps. 37:5)." And again, "Confess to God, for goodness and mercy endure forever (Ps. 106:1; Ps. 118:1)." So too the prophet: "To you I have acknowledged my offense; my faults I have not concealed. I have said: Against myself I will report my faults to you, and you have forgiven the wickedness of my heart (Ps. 32:5)."

Humility such as this gives us energy to face the world Once we ourselves admit what we are, what other criticism can possibly demean us or undo us or diminish us.

CHAPTER 7. HUMILITY - Continued

Feb. 3 - June 4 - Oct. 4

The sixth step of humility is that we are content with the lowest and most menial treatment, and regard ourselves as a poor and worthless worker in whatever task we are given, saying with the prophet: "I am insignificant and ignorant, no better than a beast before you, yet I am with you always (Ps. 73:22-23)."

Benedict tells us that it is bad for the soul to have to have more than the necessary, that it gluts us, that it protects us in Plexiglas from the normal, the natural. Benedict says that the goal of life is not to amass things but to get the most out of whatever little we have.

CHAPTER 7. HUMILITY - Continued

Feb. 4 - June 5 - Oct. 5

The seventh step of humility is that we not only admit with our tongues but are also convinced in our hearts that we are inferior to all and of less value, humbling ourselves and saying with the prophet: "I am truly a worm, not even human, scorned and despised by all (Ps. 22:7)." "I was exalted, then I was humbled and overwhelmed with confusion (Ps. 88:16)." And again, "It is a blessing that you have humbled me so that I can learn your commandments (Ps. 119:71, 73)."

At one stage of life, the temptation is to think that no human being alive could ever really believe themselves to be "inferior to all and of less value." At a later stage in life you begin to understand that secretly everybody thinks exactly that and that's why we deny it with such angst to ourselves and such unfairness to others. We set out systematically to hide the truth of it by clutching at money and degrees and positions and power and exhaust ourselves in the attempt to look better than we fear we really are.

CHAPTER 7.HUMILITY - Continued

Feb. 5 - June 6 - Oct. 6

The eighth step of humility is that we do only what is endorsed by the common rule of the monastery and the example set by the prioress.

Our living communities have a great deal to teach us. All we need is respect for experience and the comforting kind of faith that it takes to do what we cannot now see to be valuable, but presume to be holy because we see the holiness that it has produced in those who have gone before us in the family and the church.

CHAPTER 7. HUMILITY - Continued

Feb. 6 - June 7 - Oct. 7

The ninth step of humility is that we control our tongues and remain silent, not speaking unless asked a question, for Scripture warns, "In a flood of words you will not avoid sinning (Prv. 10:19)," and, "A talkative person goes about aimlessly on earth (Ps 140:12)."

Humility is what makes the powerful accessible to the powerless. Humility is what allows poor nations a demand on rich ones. Humility is what enables the learned to learn from the wise.

CHAPTER 7. HUMILITY - Continued

Feb. 7 - June 8 - Oct. 8

The tenth step of humility is that we are not given to ready laughter, for it is written: "Only fools raise their voices in laughter (Sir 21:23)."

In the tenth degree of humility, Benedict does not forbid humor. On the contrary, Benedict is insisting that we take our humor very seriously. Everything we laugh at is not funny. Some things we laugh at are, in fact, tragic and need to be confronted.

CHAPTER 7. HUMILITY - Continued

Feb. 8 - June 9 - Oct. 9

The eleventh step of humility is that we speak gently and without laughter, seriously and with becoming modesty, briefly and reasonably, but without raising our voices, as it is written: "The wise are known by few words."

"Settling in low places," being gentle with others and soft in our comments and kind in our hearts and calm in our responses, never heckling, never smothering the other with noise or derision is an aspect of Benedictine spirituality that the world might well afford to revisit.

CHAPTER 7. HUMILITY - Continued

Feb. 9 - June 10 - Oct. 10

The twelfth step of humility is that we always manifest humility in our bearing no less than in our hearts, so that it is evident at the Opus Dei, in the oratory, the monastery or the garden, on a journey or in the field, or anywhere else. Whether sitting, walking or standing, our heads must be bowed and our eyes cast down. Judging ourselves always guilty on account of our sins, we should consider that we are already at the fearful judgment, and constantly say in our hearts what the publican in the Gospel said with downcast eyes: "I am a sinner, not worthy to look to the heavens (Lk. 18:13)." And with the prophet: "I am bowed down and humbled in every way (Ps. 38:7-9; Ps. 119:107)."

Now, therefore, after ascending all these steps of humility, we will quickly arrive at the "perfect love" of God which "casts out fear (1 Jn. 4:18)." Through this love, all that we once performed with dread, we will now begin to observe without effort, as though naturally, from habit, no longer out of fear of hell, but out of love for Christ, good habit and delight in virtue. All this God will by the Holy Spirit graciously manifest in us now cleansed of vices and sins.

Humility, the lost virtue of the twentieth century, is crying to heaven for rediscovery. The development of nations, the preservation of the globe, the achievement of human community may well depend on it.

CHAPTER 8. THE DIVINE OFFICE AT NIGHT

Feb. 10 - June 11 - Oct. 11

During the winter season, that is, from the first of November until Easter, it seems reasonable to arise at the eighth hour of the night. By sleeping until a little past the middle of the night, the community can arise with their food fully digested. In the time remaining after Vigils, those who need to learn some of the Psalter or readings should study them.

Between Easter and the first of November mentioned above, the time for Vigils should be adjusted so that a very short interval after Vigils will give the members opportunity to care for nature's needs. Then, at daybreak, Lauds should follow immediately.

Prayer, as Abba Agathon implies, is hard and taxing and demanding work. It breaks us open to the designs of God for life. It brings great insights and it demands great responses.

CHAPTER 9. THE NUMBER OF PSALMS AT THE NIGHT OFFICE

Feb. 11 - June 12 - Oct. 12

During the winter season, Vigils begin with the verse: "O God, open my lips and my mouth shall proclaim your praise (Ps. 51:17)." After this has been said three times, the following order is observed: Psalm 3 with Doxology; Psalm 9 with a refrain, or at least chanted; an Ambrosian hymn; then six psalms with refrain.
After the psalmody, a versicle is said and the prioress gives a blessing. When all are seated on the benches, the members in turn read three selections from the book on the lectern. After each reading a responsory is sung. The Doxology is not sung after the first two responsories, but only after the third reading. As soon as the cantor begins to sing the Doxology, let all rise from their seats in honor and reverence for the Holy Trinity. Besides the inspired books of the Old and New Testaments, the works read at Vigils should include explanations of scripture by reputable and orthodox writers.

When these three readings and their responsories have been finished, the remaining six psalms are sung with an "alleluia" refrain. This ended, there follow a reading from the apostle recited by heart, a versicle and the litany, that is, "Christ, have mercy." And so Vigils are concluded.

Here, as a result of these concepts, is a prayer life grounded in faith, witness, attention, and serious study. Here is a prayer life that is serious, not superficial; concentrated not comfortable; full of witness, full of faith.

CHAPTER 10. THE ARRANGEMENT OF THE NIGHT OFFICE IN SUMMER

Feb. 12 - June 13 - Oct. 13

From Easter until the first of November, the winter arrangement for the number of psalms is followed. But because summer nights are shorter, the readings from the book are omitted. In place of the three readings, one from the Old Testament is substituted. This is to be recited by heart, followed by a short responsory. In everything else, the winter arrangement for Vigils is kept. Thus, winter and summer, there are never fewer than twelve psalms at Vigils, not counting Psalms 3 and 95.

The very fact that when the seasons change and the nights grow shorter Benedict chooses to abbreviate the prayer time of the community rather than the sleeping time of the community gives short shrift to the notion of Benedictine spirituality as asceticism for its own sake or religion gone berserk or self-destruction masking as piety.

CHAPTER 11. THE CELEBRATION OF VIGILS ON SUNDAY

Feb. 13 - June 14 - Oct. 14

On Sunday the community should arise earlier for Vigils. In these Vigils, too, there must be moderation in quantity: first, as we have already indicated, six psalms are said, followed by a versicle. Then the members, seated on the benches and arranged in their proper order, listen to four readings from the book. After each reading a responsory is sung, but the Doxology is added only to the fourth. When the cantor begins it, all immediately rise in reverence.

After these readings the same order is repeated: six more psalms with refrain as before, a versicle, then four more readings and their responsories, as above. Next, three canticles from the prophets, chosen by the prioress, are said with an "alleluia" refrain. After a versicle and the prioress= blessing, four New Testament readings follow with their responsories, as above. After the fourth responsory, the prioress begins the hymn "We praise you, God." When that is finished, she reads from the Gospels while all stand with respect and awe. At the conclusion of the Gospel reading, all reply "Amen," and immediately the prioress intones the hymn "To you be praise." After a final blessing, Lauds begin.

This arrangement for Sunday Vigils should be followed at all times, summer and winter, unless - God forbid - the members happen to arise too late. In that case, the readings or responsories will have to be shortened. Let special care be taken that this not happen, but if it does, the one at fault is to make due satisfaction to God in the oratory.

By treating the recitation of the Sunday Office in a special way Benedict teaches all of us something fresh about prayer today. The fact is that prayer is not to be a series of mindless mechanics in life. Prayer is the development of an attitude of mind that is concentrated and contemplative.

CHAPTER 12. THE CELEBRATION OF THE SOLEMNITY OF LAUDS

Feb. 14 - June 15 - Oct. 15

Sunday Lauds begin with Psalm 67, said straight through without a refrain. Then Psalm 51 follows with an "alleluia" refrain. Lauds continue with Psalms 118 and 63, the Canticle of the Three Young Men, Psalms 148 through 150, a reading from the Apocalypse recited by heart and followed by a responsory, an Ambrosian hymn, a versicle, the gospel canticle, the litany and the conclusion.

Every Sunday morning, just as day breaks, Benedict asks us to say five specific psalms: Psalm 67 asks for God's continuing blessings, Psalm 51 gives voice to our contrition, Psalm 118 recounts God's goodness in times past, Psalm 62 pours out a longing for God, and Psalms 148-150 bring the soul to a burst of praise.

September 16-30

2011-09-16T00:08:00.000-04:00

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

CHAPTER 3. SUMMONING THE COMMUNITY FOR COUNSEL

Jan. 16 - May 17 - Sept. 16

As often as anything important is to be done in the monastery, the prioress shall call the whole community together and explain what the business is; and after hearing the advice of the members, let her ponder it and follow what she judges the wiser course. The reason why we have said all should be called for counsel is that the Spirit often reveals what is better to the younger. The community members, for their part, are to express their opinions with all humility, and not presume to defend their own views obstinately. The decision is rather the prioress's to make, so that when she has determined what is more prudent, all may obey. Nevertheless, just as it is proper for disciples to obey their teacher, so it is becoming for the teacher to settle everything with foresight and fairness.

An African proverb says, " You do not teach the paths of the forest to an old gorilla." Experience counts. Wisdom is simply its distillation. ..To ignore the counsel of a group, then, is to proceed at risk.

CHAPTER 3. SUMMONING THE COMMUNITY FOR COUNSEL-Continued

Jan. 17 - May 18 - Sept. 17

In every instance, all are to follow the teaching of the Rule, and no one shall rashly deviate from it. In the monastery none are to follow their own heart's desire, nor shall they presume to contend with the prioress defiantly, inside or outside the monastery. Should anyone presume to do so, let them be subjected to the discipline of the Rule. Moreover, the prioress herself must revere God and keep the Rule in everything she does; she can be sure beyond any doubt that she will have to give an account of all her judgments to God, the most just of judges.

If less important business of the monastery is to be transacted, the prioress shall take counsel with the elders only, as it is written: "Do everything with counsel and you will not be sorry afterward (Sir. 32:24)."

The fact is that it is in the rule itself that the principles and values of Benedictine spirituality are stored and maintained. No matter how far a group goes in its attempts to be relevant to the modern world, it keeps one foot in an ancient one at all times.

CHAPTER 4. THE TOOLS FOR GOOD WORKS

Jan. 18 - May 19 - Sept. 18

First of all, "Love God with your whole heart, your whole soul and all your strength, and love your neighbor as yourself (Mt. 22:37-39; Mk. 12:30-31; Lk. 10:27)." Then the following: "You are not to kill, not to commit adultery; you are not to steal or to covet (Rom. 13:9); you are not to bear false witness (Mt. 19:18; Mk. 10:19; Lk. 18:20). You must honor everyone (1 Pt. 2:17)," and "never do to another what you do not want done to yourself (Tb. 4:16; Mt. 7:12; Lk. 6:31)."

Renounce yourself in order to follow Christ (Mt. 16:24; Lk. 9:23); discipline your body (1 Cor. 9:27);" do not pamper yourself, but love fasting. You must relieve the lot of the poor, "clothe the naked, visit the sick (Mt. 25:36)," and bury the dead. Go to help the troubled and console the sorrowing.

The monastic heart is not just to be a good heart. The monastic heart is to be good for something. It is to be engaged in the great Christian enterprise of acting for others in the place of God.

CHAPTER 4. THE TOOLS FOR GOOD WORKS-Continued

Jan. 19 - May 20 - Sept. 19

Your way of acting should be different from the world's way; the love of Christ must come before all else. You are not to act in anger or nurse a grudge. Rid your heart of all deceit. Never give a hollow greeting of peace or turn away when someone needs your love. Bind yourself to no oath lest it prove false, but speak the truth with heart and tongue.
"Do not repay one bad turn with another (1 Thes. 5:15; 1 Pt. 3:9)." Do not injure anyone, but bear injuries patiently. "Love your enemies (Mt. 5:44; Lk. 6:27)." If people curse you, do not curse them back but bless them instead. "Endure persecution for the sake of justice (Mt. 5:10)."

You must "not" be "proud," "nor be given to wine (Ti. 1:7; 1 Tm. 3:3)." Refrain from too much eating or sleeping, and "from laziness (Rom. 12:11)." Do not grumble or speak ill of others.

The end of Benedictine spirituality is to develop a transparent personality....Holiness, t his ancient rule says to a culture that has made crafty packaging high art, has something to do with being who we say we are, claiming our truths, opening our hearts, giving ourselves to the other pure and unglossed.

CHAPTER 4. THE TOOLS FOR GOOD WORKS-Continued

Jan. 20 - May 21 - Sept. 20

Place your hope in God alone. If you notice something good in yourself, give credit to God, not to yourself, but be certain that the evil you commit is always your own and yours to acknowledge.

Live in fear of the Day of Judgment and have a great horror of hell. Yearn for everlasting life with holy desire. Day by day remind yourself that you are going to die. Hour by hour keep careful watch over all you do, aware that God's gaze is upon you, wherever you may be. As soon as wrongful thoughts come into your heart, dash them against Christ and disclose them to your spiritual guide. Guard your lips from harmful or deceptive speech.

Prefer moderation in speech and speak no foolish chatter, nothing just to provoke laughter; do not love immoderate or boisterous laughter.

Grace and goodness come from God, the rule insists. We are not the sole authors of our own story. What does come from us, though, are the decisions we make in the face of the graces we receive. We can either respond to each life grace and become what we might be in every situation, whatever the effort, or we can reject the impulses that the magnet in us called goodness brings in favor of being less than we ought to be.

CHAPTER 4. THE TOOLS FOR GOOD WORKS-Continued

Jan. 21 - May 22 - Sept. 21

Listen readily to holy reading, and devote yourself often to prayer. Every day with tears and sighs confess your past sin to God in prayer and change from these evil ways in the future.

"Do not gratify the promptings of the flesh (Gal. 5:16);" hate the urgings of self-will. Obey the orders of the prioress unreservedly, even if her own conduct - which God forbid - be at odds with what she says. Remember the teachings of Christ: "Do what they say, not what they do (Mt. 23:3)."

Do not aspire to be called holy before you really are, but first be holy that you may more truly be called so. Live by God's commandments every day; treasure chastity, harbor neither hatred nor jealousy of anyone, and do nothing out of envy. Do not love quarreling; shun arrogance. Respect the elders and love the young. Pray for your enemies out of love for Christ. If you have a dispute with someone, make peace with her before the sun goes down. And finally, never lose hope in God's mercy.

These, then, are the tools of the spiritual craft. When we have used them without ceasing day and night and have returned them on the Day of Judgment our wages will be the reward Christ has promised: "What the eye has not seen nor the ear heard, God has prepared for those who love (1 Cor, 2:9)." The workshop where we are to toil faithfully at all these tasks is the enclosure of the monastery and stability in the community.

These tools of the spiritual life--justice, peacemaking, respect for all creation, trust in God--are the work of a lifetime. Each one of them represents the unearthed jewel that is left in us to mine.

CHAPTER 5. OBEDIENCE

Jan. 22 - May 23 - Sept. 22

The first step of humility is unhesitating obedience, which comes naturally to those who cherish Christ above all. Because of the holy service they have professed, or because of dread of hell and for the glory of everlasting life, they carry out the order of the prioress as promptly as if the command came directly from God. God says of people like this: "No sooner did they hear than they obeyed me (Ps. 18:45);" again, God tells teachers: "Whoever listens to you, listens to me (Lk. 10:16)." Such people as these immediately put aside their own concerns, abandon their own wills, and lay down whatever they have in hand, leaving it unfinished. With the ready step of obedience, they follow the voice of authority in their actions. Almost at the same moment, then, as the teacher gives the instruction the disciple quickly puts it into practice out of reverence for God; and both actions together are swiftly completed as one.

It is love that impels them to pursue everlasting life; therefore, they are eager to take the narrow road of which God says: "Narrow is the road that leads to life (Mt. 7:14)." They no longer live by their own judgment, giving in to their whims and appetites; rather they walk according to another's decisions and directions, choosing to live in monasteries and to have a prioress over them. Members of this resolve unquestionably conform to the saying of Christ: "I have come not to do my own will, but the will of the One who sent me (Jn. 6:38)."

Abbots and prioresses, good leaders and teachers, fine parents and mentors, tender husbands and gentle wives, good friends and quality administrators, who listen to us as much as we listen to them, are there to help us bear the heat of life that shapes us, not to escape it.

CHAPTER 5. OBEDIENCE-Continued

Jan. 23 - May 24 - Sept. 23

This very obedience, however, will be acceptable to God and agreeable only if compliance with what is commanded is not cringing or sluggish or half-hearted, but free from any grumbling or any reaction of unwillingness. For the obedience shown to a prioress is obedience given to God, who has said: "Whoever listens to you, listens to me (Lk. 10:16)." Furthermore, the disciples' obedience must be given gladly, for "God loves a cheerful giver (2 Cor. 9:7)." If disciples obey grudgingly and grumble, not only aloud but also in their hearts, then, even though the order is carried out, their actions will not be accepted with favor by God, who sees that they are grumbling in their hearts. These disciples will have no reward for service of this kind; on the contrary, they will incur punishment for grumbling, unless they change for the better and make amends.

It is so easy to begin the spiritual life with a light heart and then, one day, drowning in the sea that is ourselves, refuse to go another step without having to be dragged. We ignore the teachings or demean the teachings. We ignore the prioress or criticize the abbot. We defy the teachers to teach.

CHAPTER 6. RESTRAINT OF SPEECH

Jan. 24 - May 25 - Sept. 24

Let us follow the prophet's counsel: "I said, I have resolved to keep watch over my ways that I may never sin with my tongue. I was silent and was humbled, and I refrained even from good words (Ps. 39:2-3)." Here the prophet indicates that there are times when good words are to be left unsaid out of esteem for silence. For all the more reason, then, should evil speech be curbed so that punishment for sin may we avoided. Indeed, so important is silence that permission to speak should seldom be granted even to mature disciples, no matter how good or holy or constructive their talk, because it is written: "In a flood of words you will not avoid sin (Prv. 10:19);" and elsewhere, "The tongue holds the key to life and death (Prv. 18:21)." Speaking and teaching are the teacher's task; the disciple is to be silent and listen.

Therefore, any requests to a prioress should be made with all humility and respectful submission. We absolutely condemn in all places any vulgarity and gossip and talk leading to laughter. We do not permit a disciple to engage in words of that kind.

Make no doubt about it, the ability to listen to another, to sit silently in the presence of God, to give sober heed, and to ponder is the nucleus of Benedictine spirituality. It may, in fact, be what is most missing in a century saturated with information but short on Gospel reflection.

CHAPTER 7. HUMILITY

Jan. 25 - May 26 - Sept. 25

Divine Scripture calls to us saying: "Whoever exalts themselves shall be humbled, and whoever humbles themselves shall be exalted (Lk. 14:11; 18:14)." In saying this, therefore, it shows us that every exaltation is a kind of pride, which the prophet indicates has been shunned, saying: "O God, my heart is not exalted; my eyes are not lifted up and I have not walked in the ways of the great nor gone after marvels beyond me (Ps. 13:1)." And why? "If I had not a humble spirit, but were exalted instead, then you would treat me like a weaned child on its mother's lap (Ps. 131:2)."

Accordingly, if we want to reach the highest summit of humility, if we desire to attain speedily that exaltation in heaven to which we climb by the humility of this present life, then by our ascending actions we must set up that ladder on which Jacob in a dream saw "angels descending and ascending (Gn. 28:12)." Without doubt, this descent and ascent can signify only that we descend by exaltation and ascend by humility. Now the ladder erected is our life on earth, and if we humble our hearts God will raise the ladder to heaven. We may call our body and soul the sides of this ladder, into which our divine vocation has fitted the various steps of humility and discipline as we ascend.

That ladder, that precariously balanced pathway to the invisible God, Benedict said, is the integration of body and soul. One without the other, it seems, will not do. Dualism is a hoax.

CHAPTER 7. HUMILITY-Continued

Jan. 26 - May 27 - Sept. 26

The first step of humility, then, is that we keep "the fear of God always before our eyes (Ps. 36:2)" and never forget it. We must constantly remember everything God has commanded; keeping in mind that all who despise God will burn in hell for their sinful ways, and all who fear God have everlasting life awaiting them. While we guard ourselves at every moment from sin and vices of thought or tongue, of hand or foot, of self-will or bodily desire, let us recall that we are always seen by God in the heavens and that our actions everywhere are in God's sight and are reported by angels at every hour.

It is not a matter, the posture implies, of our becoming good enough to gain the God who is somewhere outside of us. It is a matter of gaining the God within, the love of whom impels us to good.

CHAPTER 7. HUMILITY-Continued

Jan. 27 - May 28 - Sept. 27

The prophet indicates that our thoughts are always present to God, saying: "God searches hearts and minds (Ps. 7:10);" and again: "God knows our thoughts (Ps. 94:11);" likewise, "From afar you know my thoughts (Ps. 139:3);" and, "My thoughts shall give you praise (Ps. 76:11)." That we may take care to avoid sinful thoughts, we must always say to ourselves: "I shall be blameless in God's sight if I guard myself from my own wickedness (Ps 18:24)."

It is not a game of hide and seek we play in the spiritual life. It is simply a matter of opening our eyes to the light which drives out the darkness within us.

CHAPTER 7. HUMILITY-Continued

Jan. 28 - May 29 - Sept. 28

Truly, we are forbidden to do our own will, for Scripture tells us: "Turn away from your desires (Sir. 18:30)." And in prayer too we ask that God's "will be done" in us (Mt. 6:10). We are rightly taught not to do our own will, since we dread what Scripture says: "There are ways which some call right that in the end plunge into the depths of hell (Prv. 16:25)." Moreover, we fear what is said of those who ignore this: "They are corrupt and have become depraved in their desires (Ps. 14:1)."

As for the desires of the body, we must believe that God is always with us, for "All my desires are known to you (Ps. 38:10)," as the prophet tells God. We must then be on guard against any base desire, because death is stationed near the gateway of pleasure. For this reason Scripture warns us, "Pursue not your lusts (Sir. 18:30)."

Choosing God means having to concentrate on nourishing the soul rather than on sating the flesh, not because the flesh is bad but because the flesh is not enough to make the human fully human.

CHAPTER 7. HUMILITY-Continued

Jan. 29 - May 30 - Sept. 29

If "the eyes of God are watching the good and the wicked (Prv. 15:3)," if at all times "God looks down from the heavens on us to see whether we understand and seek God (Ps. 14:2);" and if the angels assigned to us report our deeds to God day and night, then, we must be vigilant every hour or, as the prophet says in the psalm, God may observe us "falling" at some time into evil and "so made worthless (Ps. 14:3)." After sparing us for a while because God is loving and waits for us to improve, we may be told later, "This you did, and I said nothing (Ps. 50:21)."

It is not perfection that leads us to God; it is perseverance.

CHAPTER 7. HUMILITY-Continued

Jan. 30 - May 31 - Sept. 30

The second step of humility is that we love not our own will nor take pleasure in the satisfaction of our desires; rather we shall imitate by our actions that saying of Christ: "I have come not to do my own will, but the will of the One who sent me (Jn. 6:38)." Similarly we read, "Consent merits punishment; constraint wins a crown."

The first rung of the ladder of the spiritual life is to recognize that God is God. Nothing else can be permitted to consume us or satisfy us. We must reach out for God before we can even begin to live the God-life. We must come to understand that we are not our own destinies.

September 1-15

2011-09-01T01:00:00.000-04:00

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

PROLOGUE

Jan. 1 - May 2 - Sept. 1

Listen carefully to my instructions, and attend to them with the ear of your heart. This is advice from one who loves you; welcome it, and faithfully put it into practice. The labor of obedience will bring you back to one from whom you had drifted through the sloth of disobedience. This message of mine is for you, then, if you are ready to give up your own will, once and for all, and armed with the strong and noble weapons of obedience to do battle for Jesus, the Christ.

First of all, every time you begin a good work, you must pray to God most earnestly to bring it to perfection. In God's goodness, we are already counted as God's own, and therefore we should never grieve God by our evil actions. With the good gifts which are in us, we must obey God at all times that God may never become the angry parent who disinherits us, nor the dreaded one, enraged by our sins, who punishes us forever as worthless servants for refusing to follow the way to glory.

In this very first part of the Rule Benedict is setting out the importance of not allowing ourselves to become our own guides, our own gods. Obedience, Benedict says – the willingness to listen for the voice of God in life - is what will wrench us out of the limitations of our own landscape. We are being called to something beyond ourselves. We will need someone to show us the way: the Christ, a loving spiritual model, this Rule.

PROLOGUE - Continued

Jan. 2 - May 3 - Sept. 2

Let us get up then, at long last, for the Scriptures rouse us when they say: "It is high time for us to arise from sleep (Rom. 13:11)." Let us open our eyes to the light that comes from God, and our ears to the voice from the heavens that every day calls out this charge: "If you hear God's voice today, do not harden your hearts (Ps. 95:8)." And again: "You that have ears to hear listen to what the Spirit says to the churches (Rev. 2:7)." And what does the Spirit say? "Come and listen to me; I will teach you the fear of God (Ps. 34:12)." "Run while you have the light" of life, "that the darkness" of death "may not overtake you (Jn. 12:35)."

We put off so much in life - visiting relatives, writing letters, going back to school, finding a new job. But one thing stays with us always, present whether pursued or not, and that is the call to the center of ourselves where the God we are seeking is seeking us. Benedict says: Listen today. Start now. Begin immediately to direct your life to that small, clear voice within.

PROLOGUE - Continued

Jan. 3 - May 4 - Sept. 3

Seeking workers in a multitude of people, God calls out and says again: "Is there anyone here who yearns for life and desires to see good days (Ps. 34:13)?" If you hear this and your answer is "I do," God then directs these words to you: If you desire true and eternal life, "keep your tongue free from vicious talk and your lips from all deceit; turn away from evil and do good; let peace be your quest and aim (Ps. 34:14-15)." Once you have done this, my "eyes will be upon you and my ears will listen for your prayers; and even before you ask me, I will say" to you: "Here I am (Is. 58:9)." What is more delightful than this voice of God calling to us? See how God's love shows us the way of life. Clothed then with faith and the performance of good works, let us set out on this way, with the Gospel for our guide that we may deserve to see God "who has called us to the eternal presence (1 Thes. 2:12)."

Benedict obviously believes that life lived fully is life lived on two planes: attention to God and attention to the good of the other. The godly are those, this paragraph says, who never talk destructively about another person - in anger, in spite, in vengefulness - and who can be counted on to bring an open heart to a closed and clawing world.

PROLOGUE - Continued

Jan. 4 - May 5 - Sept. 4

If we wish to dwell in God's tent, we will never arrive unless we run there by doing good deeds. But let us ask with the prophet: "Who will dwell in your tent, O God; who will find rest upon your holy mountain (Ps. 15:1)?" After this question, then, let us listen well to what God says in reply, for we are shown the way to God's tent. "Those who walk without blemish and are just in all dealings; who speak truth from the heart and have not practiced deceit; who have not wronged another in any way, nor listened to slanders against a neighbor (Ps. 15:2-3)." They have foiled the Evil One at every turn, flinging both the Evil One and these wicked promptings far from sight. While these temptations were still "young, the just caught hold of them and dashed them against Christ (Ps. 15:4; 137:9)." These people reverence God, and do not become elated over their good deeds; they judge it is God's strength not their own that brings about the good in them. "They praise (Ps. 15:4)" God working in them, and say with the prophet: "Not to us, O God, not to us give the glory, but to your name alone (Ps. 115:1)."

Benedict introduces very early in the Rule the notion of responsibility for the human community as the benchmark of those who “dwell in God’s tent,” know God on earth, live on a higher plane than the mass of humanity around them. The really holy, the ones who touch God, Benedict maintains, are those who live well with those around them. They are just, they are upright and they are kind. The ecology of humankind is safe with them.

PROLOGUE - Continued

Jan. 5 - May 6 - Sept. 5

Paul the apostle refused to take credit for the power of his preaching. He declared: "By God's grace I am what I am (1 Cor. 15:10)." And again Paul said: "Whoever boasts should boast in God (2 Cor. 10:17)." That is why it is said in the Gospel: "Whoever hears these words of mine and does them is like a wise person who built a house upon rock; the floods came and the winds blew and beat against the house, but it did not fall: it was founded on rock (Mt. 7:24-25)."
With this conclusion, God waits for us daily to translate into action, as we should, these holy teachings. Therefore our life span has been lengthened by way of a truce, that we may amend our misdeeds. As the apostle says: "Do you not know that the patience of God is leading you to repent (Rom. 2:4)?" And indeed God assures us in love: "I do not wish the death of sinners, but that they turn back to me and live (Ez. 33:11)."

Clearly, for Benedict, God is not something to be achieved; God is a presence to be responded to but to whom without that presence we cannot respond. God isn't something for which spiritual athletes compete or someone that secret spiritual formulas expose. God is the breath we breathe.

PROLOGUE - Continued

Jan. 6 - May 7 - Sept. 6

Now that we have asked God who will dwell in the holy tent, we have heard the instruction for dwelling in it, but only if we fulfill the obligations of those who live there. We must, then, prepare our hearts and bodies for the battle of holy obedience to God's instructions. What is not possible to us by nature, let us ask God to supply by the help of grace. If we wish to reach eternal life, even as we avoid the torments of hell, then - while there is still time, while we are in this body and have time to accomplish all these things by the light of life - we must run and do now what will profit us forever.

We are not capable of what we are about to do but we are not doing it alone and we are not doing it without purpose. God is with us, holding us up so that the reign of God may be made plain in us and become hope to others. If we can become peacemakers, if we can control our need to control, if we can distinguish between our wants and our needs, then anybody can.

PROLOGUE - Continued

Jan. 7 - May 8 - Sept. 7

We intend to establish a school for God's service. In drawing up its regulations, we hope to set down nothing harsh, nothing burdensome. The good of all concerned, however, may prompt us to a little strictness in order to amend faults and to safeguard love. Do not be daunted immediately by fear and run away from the road that leads to salvation. It is bound to be narrow at the outset. But as we progress in this way of life and in faith, we shall run on the path of God's commandments, our hearts overflowing with the inexpressible delight of love. Never swerving from God's instructions, then, but faithfully observing God's teaching in the monastery until death, we shall through patience share in the sufferings of Christ that we may deserve also to share in God’s eternal presence. Amen.

The spiritual life takes discipline. It is something to be learned, to be internalized. It's not a set of daily exercises; it's a way of life, an attitude of mind, an orientation of soul. And it is gotten by being schooled until no rules are necessary.

CHAPTER 1. THE KINDS OF MONASTICS

Jan. 8 - May 9 - Sept. 8

There are clearly four kinds of monastics. First, there are the cenobites, that is to say, those who belong to a monastery, where they serve under a rule and a prioress.

Second, there are the anchorites or hermits, who have come through the test of living in a monastery for a long time, and have passed beyond the first fervor of monastic life. Thanks to the help and guidance of many, they are now trained to fight against evil. They have built up their strength and go from the battle line in the ranks of their members to the single combat of the desert. Self-reliant now, without the support of another, they are ready with God's help to grapple single-handed with the vices of body and mind.

Third, there are the sarabaites, the most detestable kind of monastics, who with no experience to guide them, no rule to try them as "gold is tried in a furnace (Prv. 27:21)," have a character as soft as lead. Still loyal to the world by their actions, they clearly lie to God by their signs of religion. Two or three together, or even alone, without a shepherd, they pen themselves up in their own sheepfolds, not God's. Their law is what they like to do, whatever strikes their fancy. Anything they believe in and choose, they call holy; anything they dislike, they consider forbidden.

Fourth and finally, there are the monastics called gyrovagues, who spend their entire lives drifting from region to region, staying as guests for three or four days in different monasteries. Always on the move, they never settle down, and are slaves to their own wills and gross appetites. In every way they are worse than sarabaites.

It is better to keep silent than to speak of all these and their disgraceful way of life. Let us pass them by, then, and with the help of God, proceed to draw up a plan for the strong kind, the cenobites.

Cenobites are the seekers of the spiritual life who live in a monastery--live with others--and are not a law unto themselves. Holiness, Benedict argues, is not something that happens in a vacuum. It has something to do with the way we live our community lives and our family lives and our public lives as well as the way we say our prayers.

CHAPTER 2. QUALITIES OF THE PRIORESS

Jan. 9 - May 10 - Sept. 9

To be worthy of the task of governing a monastery, the prioress must always remember what the title signifies and act accordingly. She is believed to hold the place of Christ in the monastery. Therefore, the prioress must never teach or decree or command anything that would deviate from God's instructions. On the contrary, everything she teaches and commands should, like the leaven of divine justice, permeate the minds of the community.

The prioress and abbot provide an environment that confronts the monastic with the presence of God that shows them the Way. After that it is up to the monastic to let the practices of the community and the rhythm of the prayer life work their way until the piercing good of God rises in them like yeast in bread.

CHAPTER 2. QUALITIES OF THE PRIORESS - Continued

Jan. 10 - May 11 - Sept. 10

Let the prioress always remember that at the judgment of God, not only her teaching but also the community's obedience will come under scrutiny. The prioress must, therefore, be aware that the shepherd will bear the blame wherever the owner of the household finds that the sheep have yielded no profit. Still, if she has faithfully shepherded a restive and disobedient flock, always striving to cure their unhealthy ways, it will be otherwise: the shepherd will be acquitted at God's judgment. Then, like the prophet, she may say to God: "I have not hidden your justice in my heart; I have proclaimed your truth and your salvation (Ps. 40:11), but they spurned and rejected me (Is. 1:2; Ez. 20:27)." Then at last the sheep that have rebelled against her care will be punished by the overwhelming power of death.

Benedict puts a great deal of responsibility on the shoulders of people in authority, but not all of it. Abbots and prioresses are to teach, to proclaim, but the community's responsibility is to listen and to respond.

CHAPTER 2. QUALITIES OF THE PRIORESS - Continued

Jan. 11 - May 12 - Sept. 11

Anyone who receives the name of prioress is to lead the community by a twofold teaching: she must point out to them all that is good and holy more by example than by words, proposing God's commandments to a receptive community with words, but demonstrating God's instructions to the stubborn and the dull by a living example. Again, if the prioress teaches the community that something is not to be done, then neither must she do it, "lest after preaching to others, she herself be found reprobate (1 Cor. 9:27)" and God some day call to her in her sin: "How is it that you repeat my just commands and mouth my covenant when you hate discipline and toss my words behind you (Ps. 50:16-17)?" And also this: "How is it that you can see a splinter in another's eye, and never notice the plank in your own (Mt. 7:3)?"

Benedict is saying that the function of spiritual leadership is not to intimidate people into submission by fear or guilt. The function of spiritual leadership is to show in our own lives the beauty that oozes out of those who live the spiritual life to its fullness. The function of spiritual leadership is to enshrine what a good life can be.

CHAPTER 2. QUALITIES OF THE PRIORESS - Continued

Jan. 12 - May 13 - Sept. 12

The prioress should avoid all favoritism in the monastery. She is not to love one more than another unless she finds someone better in good works and obedience. One born free is not to be given higher rank than one born a slave who becomes a monastic, except for some other good reason. But the prioress is free, if she sees fit, to change anyone's rank as justice demands. Ordinarily, everyone is to keep to their regular place, because "whether slave or free, we are all one in Christ (Gal. 3:28; Eph. 6:8)" and share equally in the service of the one God, for "God shows no partiality among persons (Rom. 2:11)." Only in this are we distinguished in God's sight: if we are found better than others in good works and in humility. Therefore, the prioress is to show equal love to everyone and apply the same discipline to all according to their merits.

Benedict does not want people in positions simply to get a job done. He wants people in positions who embody why we bother to do the job at all. He wants holy listeners who care about the effect of what they do on everybody else. Imagine a world that was run by holy listeners.

CHAPTER 2. QUALITIES OF THE PRIORESS - Continued

Jan. 13 - May 14 - Sept. 13

In her teaching, the prioress should always observe the apostle's recommendation, in which is said: "Use argument, appeal, reproof (2 Tm. 4:2)." This means that she must vary with circumstances, threatening and coaxing by turns, at times stern, at times devoted and tender. With the undisciplined and restless, she will use firm argument; with the obedient and docile and patient, she will appeal for greater virtue; but as for the negligent and disdainful, we charge her to use reproof and rebuke. The prioress should not gloss over the sin of those who err, but cut them out while she can, as soon as they begin to sprout, remembering the fate of Eli, priest of Shiloh (Sam. 2:11-4:18). For the upright and perceptive, the first and second warnings should be verbal; but those who are evil or stubborn, arrogant or disobedient, can be curbed only by blows or some other physical punishment at the first offense. It is written, "The fool cannot be corrected with words (Prv. 29:19);" and again, "Strike your children with a rod and you will free their souls from death (Prv. 23:14)."

Benedictine authority is expected to have meaning. It is to be anchored in the needs and personality of the other person. For the prioress or abbot or parent or supervisor, it is an exhausting task to treat every individual in their care as an individual but nothing else is worth their time.

CHAPTER 2. QUALITIES OF THE PRIORESS - Continued

Jan. 14 - May 15 - Sept. 14

The prioress must always remember what she is and remember what she is called, aware that more will be expected of one to whom more has been entrusted. She must know what a difficult and demanding burden she has undertaken: directing souls and serving a variety of temperaments, coaxing, reproving and encouraging them as appropriate. She must so accommodate and adapt herself to each one's character and intelligence that she will not only keep the flock entrusted to her care from dwindling, but will rejoice in the increase of a good flock.

We must each strive for the ideal and we must encourage others to strive with us, not because we ourselves are not weak but because knowing our own weaknesses and admitting them we can with great confidence teach trust in the God who watches with patience our puny efforts and our foolish failures.

CHAPTER 2. QUALITIES OF THE PRIORESS - Continued

Jan. 15 - May 16 - Sept. 15

Above all, the prioress must not show too great a concern for the fleeting and temporal things of this world, neglecting or treating lightly the welfare of those entrusted to her. Rather, she should keep in mind that she has undertaken the care of souls for whom she must give an account. That she may not plead lack of resources as an excuse, she is to remember what is written: "Seek first the reign and justice of God, and all these things will be given you as well (Mt. 6:33)," and again, "Those who revere God lack nothing (Ps. 34:10)."

The prioress must know that anyone undertaking the charge of souls must be ready to account for them. Whatever the number of members she has in her care, let her realize that on Judgment Day she will surely have to submit a reckoning to God for all their souls - and indeed for her own as well. In this way, while always fearful of the future examination of the shepherd about the sheep entrusted to her and careful about the state of others' accounts, the prioress becomes concerned also about her own, and while helping others to amend by her warnings; she achieves the amendment of her own faults.

Benedict's leaders are to birth souls of steel and light; they are to lead the group but not drive it; they are to live the life they lead; they are to love indiscriminately; they are to favor the good, not to favor the favorites; they are to call the community to the height and depth and breadth of the spiritual life; they are to remember and rejoice in their own weaknesses in order to deal tenderly with the weaknesses of others; they are to attend more to the spiritual than to the physical aspects of community life; and, finally, they are to save their own souls in the process, to be human beings themselves, to grow in life themselves.

August 16-31

2011-08-16T01:00:00.000-04:00

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?"

August 1-15

2011-08-01T00:06:00.001-04:00

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.

In Sanskrit it is written: Necessity changes a course but never a goal. Benedictine spirituality--flexible, sensible, realistic at all times--sets loud, clear goals but models a number of ways to achieve them. Perhaps there is no surer proof of Benedict's awareness that spirituality is neither a formula nor a straightjacket than this chapter.

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

Benedictine spirituality, this chapter implies, is not a set of rules; it is a way of life. Being out of the monastery does not relieve the monastic of the obligation to be what we say we are--simple, centered in God, in search of higher things.

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.

More than that, Benedict asks us to be there in a special way--with quiet and with awareness, not laughing or talking or lounging or distracting but alert and immersed and enshrouded in the arms of God. Americans, of course, have made of God a casual circumstance. We have prayer meetings with coffee cups in our hands and listen to psalmody with our legs crossed and our arms spread-eagled on the backs of our pews. We avoid churches and say that since God is everywhere, any place is good enough. All of which is true, at one level. But Benedictine spirituality says also that to know God in time and space we must regularly seek to find God in one time and space that enables us to recognize God more easily in every other one.

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.

We can give people charity or we can give them attention. We can give them the necessities of life or we can give them its joys. Benedictine hospitality is the gift of one human being to another. Benedictine hospitality is not simply bed and bath; it is home and family.

"It's a barren prayer," St. Cyprian wrote, "that does not go hand in hand with alms." For the Benedictine heart the reception of the poor is an essential part of going to God. We cannot be too busy, too professional, too removed from the world of the poor to receive the poor and sustain the poor. Anything else, Benedict warns in a society that is by nature class structured, is not hospitality. It is at best more protocol than piety. Those who can buy their comforts or demand their rights are simply receiving what they can get, with us or without us. Those who have been thrown upon the mercy of the world are the gauge of our open hearts.

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.

Somehow we must take on the needs of the world with a humble heart. As Edward Everett Hale said, "I cannot do everything but I can do something, and what I can do I will do, so help me God."

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.

Enoughness is a value long dead in Western society. Dependence on God is a value long lost. Yet, enoughness and dependence on God may be what is lacking in a society where consumerism and accumulation have become the root diseases of a world in which everything is not enough and nothing satisfies.

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.

Taking care of the self has something to do with taking care of the universe. If we do not care about our presentation of self, it is unlikely that we will worry about littering the countryside or care about preservation of resources or stewardship of the earth. Being sloppy is not a monastic ideal. Just because a thing is not useful in the monastery anymore does not necessarily make it useless. It may, in fact, still be very useful to someone else and so should be given away. We owe what is useless to us to the poor. What is no longer important to us is to be made available to the other, in good condition, with quality and care. There is a Benedictine virtue in washing things and hanging them up and folding them nicely and keeping them neat and giving them to people who can use them, not because they are not worth anything but precisely because they are still worth something.

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.

The rule recognizes that people who lack the necessities of life often spend their time either consumed with thoughts of subsistence or struggling against bitterness and clawing for survival. On the other hand, people smothered by things run the risk of slipping into indolence or becoming blinded to the important things of life. In striking a balance between the two, Benedictine spirituality seeks to free the body so that the soul can soar. It is a gift long lost in a consumer society.

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.

It seems, however, that the greater point of the chapter for us today is not the geography of the table but the fact that the leader of the community was expected to model the gift of self with strangers. It was the abbot and prioress themselves who showed the community the price and the process of availability and hospitality and presence to the other.

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)."

Any great gift is a revelation of the more in life, a natural expression of the spiritual, a necessary expression of the sacred. To stamp out the artist in the name of religious rigor is to stamp out the spiritual eye itself, and that kind of blindness plunges any group, any family, any person into darkness indeed. Without the artist to show us what we ourselves do not see of the beauty of the world around us, we lose sight of the beauty of God as well.

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.

The spiritual life is not a set of exercises appended to our ordinary routine. It is a complete reordering of our values and our priorities and our lives. Spirituality is not just a matter of joining the closest religious community or parish committee or faith-sharing group. Spirituality is that depth of soul that changes our lives and focuses our efforts and leads us to see the world differently than we ever did before.

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.

To pursue a Benedictine spirituality, we must carry our part of the human race and allow it to mold and polish and temper us. We are to be people who see the globe through eyes softened by the Gospel. We are to see change and challenge in life as God's voice in our ears. Benedictine spirituality goes into the heart in order to embrace the world. It forms us differently than the world forms us but it does not attempt to shape us independently of the real world around us.

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.

The ability to eliminate distinctions between people is a hallmark of Benedictine simplicity and community. In the preceding paragraph it is obvious that Benedict is not accepting the children of the wealthy because their parents will endow the monastery. Whether they do or whether they don't makes no difference to him at all. What matters is that the children accepted as monastics out of the fervor of their parents' hearts be allowed to develop as monastics. Otherwise, he clearly fears, the community life and spirituality of the house will be corrupted by the independently wealthy who, as the years go by, grow more into the family fortune than into the monastic life. The poor have nothing whatsoever to give except their children, and Benedict accepts them on the same grounds, with the same ceremony, in the same spirit. Benedictine spirituality does not fear poverty; it fears the kind of self-sufficiency that frees people from the smelting effects of a communal spirituality

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.

Benedict knew what most of us learn sooner or later: it is hard to let go of the past, and yet, until we do, there is no hope whatsoever that we can ever gain from the future. Priests, Benedict knew, came to the monastery having already been formed in another system. They were accustomed to living a highly independent and highly catered life. They had been a world unto themselves and leaders of others. In the monastery, they would have to be formed in a whole new way of life and spirituality. They would have to defer to the presence and needs of others. They, who had given so many orders, would have to take some. They would have to begin again. It could be done but it would not be easy.

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.

Dietrich Bonhoeffer wrote once: "There is a meaning in every journey that is unknown to the traveler." The Benedictine rule presumes the fundamental truth of that. In an era when monastics from small monasteries made regular pilgrimages to the shrines of Europe, Benedictine life not only welcomed them, fed them, kept them, and accepted them as one of its own, Benedictine life opened itself to learn from them. And we can learn from that kind of radical acceptance too.

July 17-31

2011-07-17T01:00:00.000-04:00

CHAPTER 45. MISTAKES IN THE ORATORY
March 25 - July 25 - Nov. 24

Should anyone make a mistake in a psalm, responsory, refrain or reading, she must make satisfaction there before all. If she does not use this occasion to humble herself, she will be subjected to more severe punishment for failing to correct by humility the wrong committed through negligence. Youth, however, are to be whipped for such a fault.

To fail to prepare the prayer, to pray poorly, and sloppily, to read the Scripture to people who do not have books and to read it without care, without sense, without accuracy is to strike at the very core of the community life. It is a fault serious enough to undermine the spiritual life of the community. It is not to be endured.

CHAPTER 46. FAULTS COMMITTED IN OTHER MATTERS
March 26 - July 26 - Nov. 25

If someone commits a fault while at any work - while working in the kitchen, in the storeroom, in serving, in the bakery, in the garden, in any craft or anywhere else-either by breaking or losing something or failing in any other way in any other place, she must at once come before the prioress and community and of her own accord admit her fault and make satisfaction. If it is made known through another, she is to be subjected to a more severe correction.

When the cause of the sin lies hidden in her conscience, she is to reveal it only to the prioress or to one of the spiritual elders, who know how to heal their own wounds as well as those of others, without exposing them and making them public.

Everybody needs somebody to whom they can reveal themselves without fear of punishment or pain. Everybody, at sometime in life, wrestles with an angel that threatens to overpower them. Contemporary society, with its bent for anonymity and pathological individualism and transience, has institutionalized the process in psychological consulting services and spiritual direction centers. Benedict would have approved. He wanted people to work skillfully with the souls of others. He would probably also have found some of it unnecessary. What we need, he says, are people in our lives who care enough about us to lead us through life's various stages gently.

CHAPTER 47. ANNOUNCING THE HOURS FOR THE OPUS DEI
March 27 - July 27 - Nov. 26

It is the prioress' care to announce, day and night, the hour for the Opus Dei. She may do so personally or delegate the responsibility to a conscientious member, so that everything may be done at the proper time.

Only those so authorized are to lead psalms and refrains, after the prioress according to their rank. No one should presume to read or sing unless she is able to benefit the hearers; let this be done with humility, seriousness and reverence, and at the bidding of the prioress.

The stress on our responsibility to call ourselves to prayer is an insight as fresh for the twenty-first century as it was for the sixth.

CHAPTER 48. THE DAILY MANUAL LABOR
March 28 - July 28 - Nov. 27

Idleness is the enemy of the soul. Therefore, the community should have specified periods for manual labor as well as time for prayerful reading.

We believe that the times for both may be arranged as follows: From Easter to the first of October, they will spend their mornings after Prime till about the fourth hour at whatever work needs to be done. From the fourth hour until the time of Sext, they will devote themselves to reading. But after Sext and their meal, they may rest on their beds in complete silence; should anyone wish to read privately, let her do so, but without disturbing the others. They should say None a little early, about midway through the eighth hour, and then until Vespers they are to return to whatever work is necessary. They must not become distressed if local conditions or their poverty should force them to do the harvesting themselves. When they live by the labor of their hands, as our ancestors and the apostles did, then they are really monastics. Yet, all things are to be done with moderation on account of the fainthearted.

Benedictine spirituality exacts something so much harder for our century than rigor. Benedictine spirituality demands balance. Immediately after Benedict talks about the human need to work, to fill our lives with something useful and creative and worthy of our concentration, he talks about lectio, about holy reading and study.

CHAPTER 48. THE DAILY MANUAL LABOR-continued
March 29 - July 29 - Nov. 28

From the first of October to the beginning of Lent, the members ought to devote themselves to reading until the end of the second hour. At this time Terce is said and they are to work at their assigned tasks until None. At the first signal for the hour of None, all put aside their work to be ready for the second signal. Then after their meal they will devote themselves to their reading or to the psalms.

During the days of Lent, they should be free in the morning to read until the third hour, after which they will work at their assigned tasks until the end of the tenth hour. During this time of Lent each one is to receive a book from the library, and is to read the whole of it straight through. These books are to be distributed at the beginning of Lent.

Above all, one or two elders must surely be appointed to make the rounds of the monastery while the members are reading. Their duty is to see that no one is so apathetic as to waste time or engage in idle talk to the neglect of her reading, and so not only harm herself but also distract others. If such a person is found - God forbid - she should be reproved a first and a second time. If she does not amend, she must be subjected to the punishment of the Rule as a warning to others. Further, members ought not to associate with one another at inappropriate times.

Benedictine spiritualiyt says life is to be struggled through and worked at and concentrated on and cultivated. It is not a matter of simply going through it and hoping that enough of the rust of time is removed by accident to make us burnished spiritual adults.

CHAPTER 48. THE DAILY MANUAL LABOR-continued
March 30 - July 30 - Nov. 29

On Sunday all are to be engaged in reading except those who have been assigned various duties. If anyone is so remiss and indolent that she is unwilling or unable to study or to read, she is to be given some work in order that she may not be idle.

Those who are sick or weak should be given a type of work or craft that will keep them busy without overwhelming them or driving them away. The prioress must take their infirmities into account.

The sight of a grandmother in a garden or an uncle on a lawn mower, an old monastic tatting lace or a crippled young man lurching stiffly to the office may be just what the rest of us need to begin again down our healthy but tiresome paths.

CHAPTER 49. THE OBSERVANCE OF LENT
March 31 - July 31 - Nov. 30

The life of a monastic ought to be a continuous Lent. Since few, however, have the strength for this, we urge the entire community during these days of Lent to keep its manner of life most pure and to wash away in this holy season the negligences of other times. This we can do in a fitting manner by refusing to indulge in evil habits and by devoting ourselves to prayer with tears, to reading, to compunction of heart and self-denial. During these days, therefore, we will add to the usual measure of our service something by way of private prayer and abstinence from food or drink, so that each of us will have something above the assigned measure to offer God of our own will with the joy of the Holy Spirit (1 Thes. 1:6). In other words, let each one deny herself some food, drink, sleep, needless talking and idle jesting, and look forward to holy Easter with joy and spiritual longing.

Everyone should, however, make known to the prioress what she intends to do, since it ought to be done with the prioress’ prayer and approval. Whatever is undertaken without the permission of the prioress will be reckoned as presumption and vainglory, not deserving a reward. Therefore, everything must be done with the prioress’ approval.

Benedict counsels the zealous to submit themselves to the scrutiny of wisdom so that the spiritual remedies they fancy have the merit of the tried and the true, the sensible and the measured. It is so easy to ply extremes and miss the river of tradition. This chapter reminds us that the purpose of personal restraint is to develop us, not to ravage our energies or confuse our perspective on life.

July 1-16

2011-06-30T10:29:00.003-04:00

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

CHAPTER 24. DEGREES OF EXCOMMUNICATION
March 1 - July 1 - Oct. 31

There ought to be due proportion between the seriousness of a fault and the measure of excommunication or discipline. The prioress determines the gravity of faults.

If anyone is found guilty of less serious faults, she will not be allowed to share the common table. Anyone excluded from the common table will conduct herself as follows: in the oratory she will not lead a psalm or a refrain nor will she recite a reading until she has made satisfaction, and she will take meals alone, after the others have eaten. For instance, if the community eats at noon, she will eat in mid-afternoon; if the community eats in mid-afternoon, she will eat in the evening, until by proper satisfaction pardon is gained.

Chapter 24 makes two important points in the psychology of punishment and human association: first, the need to punish is no excuse for the arbitrary wielding of power and anger and vengeance; second, sins against community rupture the community and must be recognized as such.

CHAPTER 25. SERIOUS FAULTS
March 2-July 2-Nov. 1

Anyone guilty of a serious fault is to be excluded from both the table and the oratory. No one in the community should associate or converse with her at all. She will work alone at the tasks assigned to her, living continually in sorrow and penance, pondering that fearful judgment of the apostle: "Such a person is handed over for the destruction of the flesh that the spirit may be saved on the day of Jesus Christ (1 Cor. 5:5)." Let her take her food alone in an amount and at a time the prioress considers appropriate. She should not be blessed by anyone passing by, nor should the food that is given her be blest.

It is not a bad idea to distance ourselves from what we say we do not want in order to discover whether the problem is actually in it or,perhaps, in us.

CHAPTER 26. UNAUTHORIZED ASSOCIATION WITH THE EXCOMMUNICATED
March 3-July 3-Nov. 2

If anyone, acting without an order from the prioress, presumes to associate in any way with an excommunicated member, to converse with her or to send her a message, she should receive a like punishment of excommunication.

It is not supportive to deny people the right and the environment to think a situation through, to recommit themselves, to gain perspective, to work things out without dividing the community over them. Sometimes pain itself cures. Benedict wants the cure to have the time to heal. Meddling, agitating, distracting a person from the great work of growth at such an important time in a person's life is grave fault itself.

CHAPTER 27. THE PRIORESS' CONCERN FOR THE EXCOMMUNICATED
March 4-July 4-Nov. 3

The prioress must exercise the utmost care and concern for the wayward, because "it is not the healthy who need a physician, but the sick (Mt. 9:12)." Therefore, she ought to use every skill of a wise physician and send in senpectae, that is, mature and wise members who, under the cloak of secrecy, may support a wavering sister, urge her to be humble as a way of making satisfaction, and "console her lest she be overwhelmed by excessive sorrow (2 Cor. 2:7)." Rather, as the apostle also says: "Let love be reaffirmed (2 Cor. 2:8)," and let all pray for her.

It is the responsibility of the prioress to have great concern and to act with all speed, discernment and diligence in order not to lose any of the sheep entrusted to her. She should realize that she has undertaken care of the sick, not tyranny over the healthy. Let her also fear the threat of the prophet in which God says: "What you saw to be fat you claimed for yourselves, and what was weak you cast aside (Ez. 34:3-4)." She is to imitate the loving example of Christ, the Good Shepherd, who left the ninety-nine sheep in the mountains and went in search of the one sheep that had strayed. So great was Christ's compassion for its weakness that "he mercifully placed it on his sacred shoulders" and so carried it back to the flock (Lk. 15:5).

Excommunication is no longer a monastic practice but help from the wise through periods of resistance and reluctance must be a constant or the spiritual life may never come to fullness....Perfection is not an expectation in monastic life any more than it is an expectation in any healthy environment where experience is the basis both of wisdom and of growth.

CHAPTER 28. THOSE WHO REFUSE TO AMEND AFTER FREQUENT REPROOFS
March 5-July 5-Nov. 4

If anyone has been reproved frequently for any fault, or even been excommunicated, yet does not amend, let her receive a sharper punishment: that is, let her feel the strokes of the rod. But if even then she does not reform, or perhaps becomes proud and would actually defend her conduct, which God forbid, the prioress should follow the procedure of a wise physician. After applying compresses, the ointment of encouragement, the medicine of divine Scripture, and finally the cauterizing iron of excommunication and strokes of the rod, if she then perceives that her earnest efforts are unavailing, let her apply an even better remedy: she and all the members should pray for her so that God, who can do all things, may bring about the health of the sick one. Yet if even this procedure does not heal her, then finally, the prioress must use the knife and amputate. For the apostle says: "Banish the evil one from your midst (1 Cor. 5:13);" and again, "If the unbeliever departs, let that one depart (1 Cor. 7:15)," lest one diseased sheep infect the whole flock.

There can come a point, it seems, after every effort has been made to deal with a problem and every attempt has been made to correct a spiritual disease in life, when enough is enough and ought not to be tolerated any longer.

CHAPTER 29. READMISSION OF MEMBERS WHO LEAVE THE MONASTERY
March 6-July 6-Nov. 5

If anyone, following her own evil ways leaves the monastery but then wishes to return, she must first promise to make full amends for leaving. Let her be received back, but as a test of humility she should be given the last place. If she leaves again, or even a third time, she should be readmitted under the same conditions. After this, however, she must understand that she will be denied all prospect of return.

Life is often a series of false starts while we find out who we are and determine where we really want to go....Benedict allows candidates to enter and leave the monastery no more than three times and then only provided that they realize that every new beginning begins at the beginning again.

CHAPTER 30. THE MANNER OF REPROVING THE YOUNG
March 7-July 7-Nov. 6

Every age and level of understanding should receive appropriate treatment. Therefore, as often as the young, or those who cannot understand the seriousness of the penalty of excommunication, are guilty of misdeeds, they should be subjected to severe fasts or checked with sharp strokes so that they may be healed.

The real point of this and all seven preceding chapters of the penal code of the rule is that Benedictine punishment is always meant to heal, never to destroy; to cure, not to crush.

CHAPTER 31. QUALIFICATIONS OF THE MONASTERY CELLARER
March 8-July 8-Nov. 7

As cellarer of the monastery, there should be chosen from the community someone who is wise, mature in conduct, temperate, not an excessive eater, not proud, excitable, offensive, dilatory or wasteful, but God-fearing, and like a parent to the whole community. She will take care of everything, but will do nothing without an order from the prioress. Let her keep to those orders.

She should not annoy the members. If anyone happens to make an unreasonable demand, she should not reject her with disdain and cause distress, but reasonably and humbly deny the improper request. Let her keep watch over her own soul, ever mindful of that saying of the apostle: "They who serve well secure a good standing for themselves"(1 Tm. 3:13). She must show every care and concern for the sick, young, guests and the poor, knowing for certain that she will be held accountable for all of them on the Day of Judgment. She will regard all utensils and goods of the monastery as sacred vessels of the altar, aware that nothing is to be neglected. She should not be prone to greed, nor be wasteful and extravagant with the goods of the monastery, but should do everything with moderation and according to the orders of the prioress.

If chapter 31 is anything at all, it is a treatment of human relationships. The one with power is not to annoy the powerless. The one with needs is not to demand. The chapter stands as stark warning to people in positions of authority and responsibility, whatever their station.

CHAPTER 31: QUALIFICATIONS OF THE MONASTERY CELLARER-continued
March 9-July 9-Nov. 8

Above all, let the cellarer be humble. If goods are not available to meet a request, she will offer a kind word in reply, for it is written: "A kind word is better than the best gift (Sir. 18:17)." The cellarer should take care of all that the prioress entrusts to her, and not presume to do what the prioress has forbidden. She will provide the members their allotted amount of food without any pride or delay, lest they be led astray. For she must remember what the Scripture says that person deserves "who leads one of the little ones astray (Mt. 18:6)."

If the community is rather large, the cellarer should be given helpers, that with their assistance she may calmly perform the duties of her office. Necessary items are to be requested and given at the proper times, so that no one may be disquieted or distressed in the house of God.

The cellarer gets a lesson from Benedict that we all need to learn sometime in life: we have a responsibility to serve others "without any pride or delay, lest they be led astray."

CHAPTER 32. THE TOOLS AND GOODS OF THE MONASTERY
March 10-July 10-Nov. 9

The goods of the monastery, that is, its tools, clothing or anything else, should be entrusted to members whom the prioress appoints and in whose manner of life she has confidence. She will, as she sees fit, issue to them the various articles to be cared for and collected after use. The prioress will maintain a list of these articles, so that when the members succeed one another in their assigned tasks, she may be aware of what she hands out and what she receives back.

Whoever fails to keep the things belonging to the monastery clean or treats them carelessly should be reproved. If she does not amend, let her be subjected to the discipline of the Rule.

Benedictine spirituality sees the care of the earth and the integration of prayer and work, body and soul, as essential parts of the journey to wholeness that answers the emptiness in each of us.

CHAPTER 33. MONASTICS AND PRIVATE OWNERSHIP
March 11-July 11-Nov. 10

Above all, this evil practice must be uprooted and removed from the monastery. We mean that without an order from the prioress, no one may presume to give, receive or retain anything as her own, nothing at all-not a book, writing tablets or stylus -in short not a single item, especially since monastics may not have the free disposal even of their own bodies and wills. For their needs, they are to look to the prioress of the monastery, and are not allowed anything which the prioress has not given or permitted. "All things should be the common possession of all, as it is written, so that no one presumes ownership of anything (Acts 4:32)." But if anyone is caught indulging in this most evil practice, she should be warned a first and a second time. If she does not amend, let her be subjected to punishment.

Simplicity is more than the key to personal freedom, however. Simplicity is also the basis of human community. Common ownership and personal dependence are the foundations of mutual respect.

CHAPTER 34. DISTRIBUTION OF GOODS ACCORDING TO NEED
March 12-July 12-Nov. 11

It is written: "Distribution was made as each had need (Acts 4:35)." By this we do not imply that there should be favoritism-God forbid-but rather consideration for weaknesses. Whoever needs less should thank God and not be distressed, but whoever needs more should feel humble because of her weakness, not self-important because of the kindness shown her. In this way all the members will be at peace. First and foremost, there must be no word or sign of the evil of grumbling, no manifestation of it for any reason at all. If, however, anyone is caught grumbling, let her undergo more severe discipline.

Benedict immediately follows the chapter on the pitfalls of private ownership with a chapter insisting that people be given what they need to get through life....Benedictine spirituality says get them and don't notice the differences.

CHAPTER 35. KITCHEN SERVERS OF THE WEEK
March 13-July 13-Nov. 12

The members should serve one another. Consequently, no one will be excused from kitchen service unless she is sick or engaged in some important business of the monastery, for such service increases reward and fosters love. Let those who are not strong have help so that they may serve without distress, and let everyone receive help as the size of the community or local conditions warrant. If the community is rather large, the cellarer should be excused from kitchen service, and, as we have said, those should also be excused who are engaged in important business. Let all the rest serve one another in love.

On Saturday the one who is completing her work will do the washing. She is to wash the towels which the members use to wipe their hands and feet. Both the one who is ending service and the one who is about to begin are to wash the feet of everyone. The utensils required for the kitchen service are to be washed and returned intact to the cellarer, who in turn issues them to the one beginning the next week. In this way the cellarer will know what she hands out and what she receives back.

Benedict leaves very little to the imagination or fancy of the spiritually pretentious who know everything there is to know about spiritual theory and think that is enough. Benedict says that the spiritual life is not simply what we think about; it is what we do because of what we think.

CHAPTER 35: KITCHEN SERVERS OF THE WEEK-continued
March 14-July 14-Nov. 13

An hour before mealtime, the kitchen workers of the week should each receive a drink and some bread over and above the regular portion, so that at mealtime, they may serve one another without grumbling or hardship. On solemn days, however, they should wait until after the dismissal.

On Sunday immediately after Lauds, those beginning as well as those completing their week of service should make a profound bow in the oratory before all and ask for their prayers. Let the server completing her week recite this verse: "Blessed are you, O God, who have helped me and comforted me (Dn. 3:52; Ps. 86:17)." After this verse has been said three times, she receives a blessing. Then the one beginning her service follows and says: "O God, come to my assistance; O God, make haste to help me (Ps. 70:2)." And all repeat this verse three times. When she has received a blessing, she begins her service.

Work done in the Benedictine tradition is supposed to be regular, it is supposed to be productive, it is supposed to be worthwhile, but it is not supposed to be impossible. Give help where it is needed, the rule says.

CHAPTER 36. THE SICK
March 15-July 15-Nov. 14

Care of the sick must rank above and before all else, so that they may truly be served as Christ who said: "I was sick and you visited me (Mt. 25:36)," and, "What you did for one of these least of my people you did for me (Mt. 25:40)." Let the sick on their part bear in mind that they are served out of honor for God, and let them not by their excessive demands distress anyone who serves them. Still, the sick must be patiently borne with, because serving them leads to a greater reward. Consequently, the prioress should be extremely careful that they suffer no neglect.

Let a separate room be designated for the sick, and let them be served by an attendant who is God-fearing, attentive and concerned. The sick may take baths whenever it is advisable, but the healthy, and especially the young, should receive permission less readily. Moreover, to regain their strength, the sick who are very weak may eat meat, but when their health improves, they should all abstain from meat as usual.

The prioress must take the greatest care that cellarers and those who serve the sick do not neglect the sick, for the shortcomings of disciples are her responsibility.

Care for the sick, in the mind of Benedict, is not a simple warehousing process, though that in itself could have been a great contribution to a society without hospitals. Care for the sick, in Benedictine spirituality, is to be done with faith, with attention, and with a care beyond the technical.

CHAPTER 37. THE ELDERLY AND THE YOUNG
March 16-July 16-Nov. 15

Although human nature itself is inclined to be compassionate toward the elderly and the young, the authority of the Rule should also provide for them. Since their lack of strength must always be taken into account, they should certainly not be required to follow the strictness of the Rule with regard to food, but should be treated with kindly consideration and allowed to eat before the regular hours.

Fasting is good for the soul, but if it takes too much from the body of the old or the young, it ceases to be an expectation or a virtue. Prayer at the proper hours is good for the spiritual memory of life, but if it taxes the physical energy beyond the bearable, then those times are to be "anticipated," adjusted, changed for the person rather than destroy the person for the sake of the prayer.

June 16-30

2011-06-16T00:05:00.001-04:00

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

CHAPTER 13. THE CELEBRATION OF LAUDS ON ORDINARY DAYS
Feb. 15 - June 16 - Oct. 16

On ordinary weekdays, Lauds are celebrated as follows: First, Psalm 67 is said without a refrain and slightly protracted as on Sunday so that everyone can be present for Psalm 51, which has a refrain. Next, according to custom, two more psalms are said in the following order: on Monday, Psalms 5 and 36; on Tuesday, Psalms 43 and 57; on Wednesday, Psalms 64 and 65; on Thursday, Psalms 88 and 90; on Friday, Psalms 76 and 92; on Saturday, Psalm 143 and the Canticle from Deuteronomy, divided into two sections, with the Doxology after each section. On other days, however, a Canticle from the prophets is said, according to the practice of the Roman Church. Next follow Psalms 148 through 150, a reading from the apostle recited by heart, a responsory, an Ambrosian hymn, a versicle, the Gospel canticle, the litany and the conclusion.

In the second psalm of Lauds, Benedict arranges a paean of praise, one after another, every day of the week in psalms 36, 57, 65, 90, 92 until, on Saturday, having lived through everything life has to give that week, on Saturday the community bursts into unending praise for having survived it, learned faith in God from it again, and been saved one more time by a loving God.

CHAPTER 13. THE CELEBRATION OF LAUDS ON ORDINARY DAYS-Continued
Feb. 16 - June 17 - Oct. 17

Assuredly, the celebration of Lauds and Vespers must never pass by without the prioress reciting the entire Prayer of Jesus at the end for all to hear, because thorns of contention are likely to spring up. Thus warned by the pledge they make to one another in the very words of this prayer: "Forgive us as we forgive (Mt. 6:12)," they may cleanse themselves of this kind of vice. At other celebrations, only the final part of this prayer is said aloud, that all may reply: "But deliver us from evil (Mt. 6:13)."

Benedict's prayer form requires a realistic appraisal of community life. The Prayer of Jesus is designed to heal and cement and erase the pain and struggle of community life, of family life, of global life where we all live together at one another's expense.

CHAPTER 14. THE CELEBRATION OF VIGILS ON THE ANNIVERSARIES OF SAINTS
Feb. 17 - June 18 - Oct. 18

On the feasts of saints, and indeed on all solemn festivals, the Sunday order of celebration is followed, although the psalms, refrains and readings proper to the day itself are said. The procedure, however, remains the same as indicated above.

Benedict's theology of prayer is as much attuned to the Communion of Saints, to our connectedness to those who have gone before us in the faith, to those who stand as sign to us that the Christian life is possible, as it is to the feasts that mark the Paschal Mystery of Christ.

CHAPTER 15. THE TIMES FOR SAYING ALLELUIA
Feb. 18 - June 19 - Oct. 19

From the holy feast of Easter until Pentecost, "alleluia" is always said with both the psalms and the responsories. Every night from Pentecost until the beginning of Lent, it is said only with the last six psalms of Vigils. Vigils, Lauds, Prime, Terce, Sext and None are said with "alleluia" every Sunday except in Lent; at Vespers, however, a refrain is used. "Alleluia" is never said with responsories except from Easter to Pentecost.

To the Benedictine mind, life in all its long nights and weary days is something to be praised, death is the rivet of joy, and there is no end to the positive.

CHAPTER 16. THE CELEBRATION OF THE DIVINE OFFICE DURING THE DAY
Feb. 19 - June 20 - Oct. 20

The prophet says: "Seven times a day have I praised you (Ps. 119:164)." We will fulfill this sacred number of seven if we satisfy our obligations of service at Lauds, Prime, Terce, Sext, None, Vespers and Compline, for it was of these hours during the day that it was said: "Seven times a day have I praised you (Ps. 119:164)." Concerning Vigils, the same prophet says: "At midnight I arose to give you praise (Ps. 119:62)." Therefore, we should "praise our Creator for just judgments" at these times: Lauds, Prime, Terce, Sext, None, Vespers and Compline; and "let us arise at night to give praise (Ps. 119:164, 62)."

The point is clear: there is to be no time, no thing, that absorbs us so much that we lose contact with the God of life; no stress so tension-producing, no burden so complex, no work so exhausting that God is not our greatest agenda, our constant companion, our rest and our refuge. More, whatever other people worship, we are to keep our minds and hearts on God.

CHAPTER 17. THE NUMBER OF PSALMS TO BE SUNG AT THESE HOURS
Feb. 20 - June 21 - Oct. 21

We have already established the order for psalmody at Vigils and Lauds. Now let us arrange the remaining hours. Three psalms are to be said at Prime, each followed by the Doxology. The hymn for this hour is sung after the opening versicle, "O God, come to my assistance (Ps. 70:2)," before the psalmody begins. One reading follows the three psalms, and the hour is concluded with a versicle, "Christ, have mercy" and the dismissal.

Prayer is celebrated in the same way at Terce, Sext and None: that is, the opening verse, the hymn appropriate to each hour, three psalms, a reading with a versicle, "Christ, have mercy" and the dismissal. If the community is rather large, refrains are used with the psalms; if it is smaller, the psalms are said without refrain.

At Vespers the number of psalms should be limited to four, with refrain. After these psalms there follow: a reading and responsory, an Ambrosian hymn, a versicle, the Gospel canticle, the litany, and, immediately before the dismissal, the Prayer of Jesus.

Compline is limited to three psalms without refrain. After the psalmody comes the hymn for this hour, followed by a reading, a versicle, "Christ, have mercy," a blessing and the dismissal.

Prayer is to be prayer, not a glancing thought, not a shrug or a gesture or a mindless moment of empty daydreaming. It is to be brief, yes. It is not, however, to be superficial.

CHAPTER 18. THE ORDER OF THE PSALMODY
Feb. 21 - June 22 - Oct. 22

Each of the day hours begins with the verse, "O God, come to my assistance; O God, make haste to help me (Ps. 70:2)," followed by the Doxology and the appropriate hymn.

Then, on Sunday at Prime, four sections of Psalm 119 are said. At the other hours, that is, at Terce, Sext and None, three sections of this psalm are said. On Monday three psalms are said at Prime: Psalms 1, 2 and 6. At Prime each day thereafter until Sunday, three psalms are said in consecutive order as far as Psalm 20. Psalms 9 and 18 are each divided into two sections. In this way, Sunday Vigils can always begin with Psalm 21.

The second emphases here is to form a kind of drum beat for the highlight of the next week, the Vigil of Sunday that opens always with psalm 21 that stands as both warning and promise. It details the underlying truth of life: the monastic is to remember, however powerless they may feel, that no ruler is as powerful as God; no ruler deserves our praise as does God; no ruler really rules anyone. However powerful particular rulers may seem, we know that in the end it is God who will prevail, it is God in whom we must put our trust.

CHAPTER 18. THE ORDER OF THE PSALMODY-Continued
Feb. 22 - June 23 - Oct. 23

On Monday at Terce, Sext and None, the remaining nine sections of Psalm 119 are said, three sections at each hour. Psalm 119 is thus completed in two days, Sunday and Monday. On Tuesday, three psalms are said at each of the hours of Terce, Sext and None. These are the nine psalms, 120 through 128. The same psalms are repeated at these hours daily up to Sunday. Likewise, the arrangement of hymns, readings and versicles for these days remains the same. In this way, Psalm 119 will always begin on Sunday.

The words are haunting: "When I am in trouble, I call to Yahweh and God answers me..." "Pity us, Yahweh, take pity on us..." and finally, "what marvels indeed Yahweh did for us...for those who once sowing in tears now sing as they reap."

CHAPTER 18. THE ORDER OF THE PSALMODY-Continued
Feb. 23 - June 24 - Oct. 24

Four psalms are sung each day at Vespers, starting with Psalm 110 and ending with Psalm 147, omitting the psalms in this series already assigned to other hours, namely, Psalms 118 through 128, Psalm 134 and Psalm 143. All the remaining psalms are said at Vespers. Since this leaves three psalms too few, the longer ones in the series should be divided: that is, Psalms 139, 144 and 145. And because Psalm 117 is short, it can be joined to Psalm 116. This is the order of psalms for Vespers; the rest is as arranged above: the reading, responsory, hymn, versicle and canticle.

Wisdom psalms were not liturgical hymns of lament or praise. They were meant to instruct the assembly in divine truths and were often built on the alphabet in order to make memorization easier.

CHAPTER 18. THE ORDER OF THE PSALMODY-Continued
Leap year - Feb. 24 - June 25 - Oct. 25

The same psalms-4, 91 and 134-are said each day at Compline. The remaining psalms not accounted for in this arrangement for the day hours are distributed evenly at Vigils over the seven nights of the week. Longer psalms are to be divided so that twelve psalms are said each night.

Above all else we urge that if anyone finds this distribution of the psalms unsatisfactory, they should arrange whatever they judge better, provided that the full complement of one hundred and fifty psalms is by all means carefully maintained every week, and that the series begins anew each Sunday at Vigils.

For members who in a week's time say less than the full Psalter with the customary canticles betray extreme indolence and lack of devotion in their service. We read, after all, that our holy ancestors, energetic as they were, did all this in a single day. Let us hope that we, lukewarm as we are, can achieve it in a whole week.

Compline, the night prayer of the community was built around three psalms designed to do what we all need to do at night: recognize that what we did that day was not perfect, hope that the next day will be better, praise the God whose love and grace brought us through another day and go to bed trusting that the God who sees our every action is more concerned with our motives than with our failures.

CHAPTER 19. THE DISCIPLINE OF PSALMODY
Feb. 24(25) - June 26 - Oct. 26

We believe that the divine presence is everywhere and "that in every place the eyes of God are watching the good and the wicked (Prov. 15:3)." But beyond the least doubt we should believe this to be especially true when we celebrate the divine office.

We must always remember, therefore, what the prophet says: "Serve God with reverence (Ps. 2:11)," and again, "Sing praise wisely (Ps. 47:8);" and, "In the presence of the angels I will sing to you (Ps. 138:1)." Let us consider, then, how we ought to sing the psalms in such a way that our minds are in harmony with our voices.

Prayer, in the spirit of these chapters, if we "sing praise wisely," or well, or truly, becomes a furnace in which every act of our lives is submitted to the heat and purifying process of the smelter's fire so that our minds and our hearts, our ideas and our lives, come to be in sync, so that we are what we say we are, so that the prayers that pass our lips change our lives, so that God's presence becomes palpable to us.

CHAPTER 20. REVERENCE IN PRAYER
Feb. 25(26) - June 27 - Oct. 27

Whenever we want to ask a favor of someone powerful, we do it humbly and respectfully, for fear of presumption. How much more important, then, to lay our petitions before the God of All with the utmost humility and sincere devotion. We must know that God regards our purity of heart and tears of compunction, not our many words. Prayer should therefore be short and pure, unless perhaps it is prolonged under the inspiration of divine grace. In community, however, prayer should always be brief; and when the prioress gives the signal, all should rise together.

Benedictine prayer is to be short and substantial and real. The rest of life is to be impelled by it. To live in church, as far as Benedict is concerned, is not necessarily a sign of holiness. To live always under the influence of the scriptures and to live in the breath of the Spirit is.

CHAPTER 21. THE DEANS OF THE MONASTERY
Feb. 26(27) - June 28 - Oct. 28

If the community is rather large, some chosen for their good repute and holy life should be made deans. They will take care of their groups of ten, managing all affairs according to the commandments of God and the orders of their prioress. Anyone selected as a dean should be the kind of person with whom the prioress can confidently share the burdens of her office. They are to be chosen for virtuous living and wise teaching, not for their rank.

If perhaps one of these deans is found to be puffed up with any pride, and so deserving of censure, she is to be reproved once, twice and even a third time. Should she refuse to amend, she must be removed from office and replaced by another who is worthy. We prescribe the same course of action in regard to the subprioress.

Whoever the leaders, the central thesis of the chapter remains: the community belongs to the community. Its sanctity and success does not rise and fall on the shoulders of one leader alone. It rises and falls on the shoulders of its members. What they are the community shall be.

CHAPTER 22. THE SLEEPING ARRANGEMENTS OF MONASTICS
Feb. 27(28) - June 29 - Oct. 29

Members are to sleep in separate beds. They receive bedding as provided by the prioress, suitable to monastic life. If possible, all are to sleep in one place, but should the size of the community preclude this, they will sleep in groups of ten or twenty under the watchful care of elders. A lamp must be kept burning in the room until morning.

They sleep clothed and girded with belts or cords; but they should remove their knives, lest they accidentally cut themselves in their sleep. Thus the members will always be ready to arise without delay when the signal is given; each will hasten to arrive at the Opus Dei before the others, yet with all dignity and decorum. The younger members should not have their beds next to each other, but interspersed among those of the elders. On arising for the Opus Dei, they will quietly encourage each other, for the sleepy like to make excuses.

What is important in the paragraph is not so much the sleeping arrangement itself as the underlying caution it presents to an era in which independence, individualism and personal space have become values of such magnitude that they threaten the communal quality of the globe itself. The question becomes: What part of our lives do we really practice with others? Has our claim to the private and the personal evicted the world from our space, from our hearts?

CHAPTER 23. EXCOMMUNICATION FOR FAULTS
Feb. 28(29) - June 30 - Oct. 30

If anyone is found to be stubborn or disobedient or proud, if she grumbles or in any way despises the Rule and defies the orders of the elders, she should be warned twice privately by them in accord with Christ's injunction (Mt. 18:15-16). If she does not amend, she must be rebuked publicly in the presence of everyone. But if even then she does not reform, let her be excommunicated, provided that she understands the nature of this punishment. If however she lacks understanding let her undergo corporal punishment.

Benedict does not punish severely for everything. He does not punish for incompetence or lack of spiritual intensity or ignorance or weaknesses of the flesh. No, Benedict punishes harshly only for the grumbling that undermines authority in a community and the rebellion that paralyzes it. Benedict punishes severely only for the destruction of the sense of community itself.

June 1-15

2011-06-03T16:37:00.002-04:00

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

CHAPTER 7. HUMILITY - Continued

Jan. 31 - June 1 - Oct. 1

The third step of humility is that we submit to the prioress in all obedience for the love of God, imitating Jesus Christ of whom the apostle says: "Christ became obedient even to death (Phil. 2:8).

Benedict argues that the third rung on the ladder of humility is the ability to submit ourselves to the wisdom of another. We are not the last word, the final answer, the clearest insight into anything. We have one word among many to contribute to the mosaic of life, one answer of many answers, one insight out of multiple perspectives.

CHAPTER 7. HUMILITY - Continued

Feb. 1 - June 2 - Oct. 2

The fourth step of humility is that in this obedience under difficult, unfavorable, or even unjust conditions, our hearts quietly embrace suffering and endure it without weakening or seeking escape. For Scripture has it: "Anyone who perseveres to the end will be saved (Mt. 10:22)," and again, "Be brave of heart and rely on God (Ps. 27:14)." Another passage shows how the faithful must endure everything, even contradiction, for the sake of God, saying in the person of those who suffer, "For your sake we are put to death continually; we are regarded as sheep marked for slaughter (Rom. 8:36; Ps. 44:22)."

They are so confident in their expectation of reward from God that they continue joyfully and say, "But in all this we overcome because of Christ who so greatly loved us (Rom. 8:37)." Elsewhere Scripture says: "O God, you have tested us, you have tried us as silver is tried by fire; you have led us into a snare, you have placed afflictions on our backs (Ps. 66:10-11)." Then, to show that we ought to be under a prioress, it adds: "You have placed others over our heads (Ps. 66:12)."

In truth, those who are patient amid hardships and unjust treatment are fulfilling God's command: "When struck on one cheek, they turn the other; when deprived of their coat, they offer their cloak also; when pressed into service for one mile, they go two (Mt. 5:39-41)." With the apostle Paul, they bear with "false sisters and brothers, endure persecution, and bless those who curse them (2 Cor. 11:26; 1 Cor. 4:12)."

The fourth step on the spiritual ladder, Benedict says, is the ability to persevere, even in the face of downright contradiction because it is more right to be open to the Word of God through others and have our enterprises fail sometimes than to be our own guide and have things turn out right. It is more right to be able to deal with the difficult things of life and grow from them than it is to have things work out well all the time and learn nothing from them at all.

CHAPTER 7. HUMILITY - Continued

Feb. 2 - June 3 - Oct. 3

The fifth step of humility is that we do not conceal from the prioress any sinful thoughts entering our hearts, or any wrongs committed in secret, but rather confess them humbly. Concerning this, Scripture exhorts us: "Make known your way to God and hope in God (Ps. 37:5)." And again, "Confess to God, for goodness and mercy endure forever (Ps. 106:1; Ps. 118:1)." So too the prophet: "To you I have acknowledged my offense; my faults I have not concealed. I have said: Against myself I will report my faults to you, and you have forgiven the wickedness of my heart (Ps. 32:5)."

Self-revelation, Benedict says, is necessary to growth. Going through the motions of religion is simply not sufficient. No, the Benedictine heart, the spiritual heart, is a heart that has exposed itself and all its weaknesses and all of its pain and all of its struggles to the one who has the insight, the discernment, the care to call us out of our worst selves to the heights to which we aspire.

CHAPTER 7. HUMILITY - Continued

Feb. 3 - June 4 - Oct. 4

The sixth step of humility is that we are content with the lowest and most menial treatment, and regard ourselves as a poor and worthless worker in whatever task we are given, saying with the prophet: "I am insignificant and ignorant, no better than a beast before you, yet I am with you always (Ps. 73:22-23)."

Benedict tells us to quit climbing. If we can learn to love life where we are, in what we have, then we will have room in our souls for what life alone does not have to offer.

CHAPTER 7. HUMILITY - Continued

Feb. 4 - June 5 - Oct. 5

The seventh step of humility is that we not only admit with our tongues but are also convinced in our hearts that we are inferior to all and of less value, humbling ourselves and saying with the prophet: "I am truly a worm, not even human, scorned and despised by all (Ps. 22:7)." "I was exalted, then I was humbled and overwhelmed with confusion (Ps. 88:16)." And again, "It is a blessing that you have humbled me so that I can learn your commandments (Ps. 119:71, 73)."

In the seventh degree of humility Benedict wants us to realize that accepting our essential smallness and embracing it frees us from the need to lie, even to ourselves, about our frailties. More than that, it liberates us to respect, revere and deal gently with others who have been unfortunate enough to have their own smallnesses come obscenely to light.

CHAPTER 7.HUMILITY - Continued

Feb. 5 - June 6 - Oct. 6

The eighth step of humility is that we do only what is endorsed by the common rule of the monastery and the example set by the prioress.

The eighth degree of humility tells us to attach ourselves to teachers so that we do not make the mistake of becoming our own blind guides.

CHAPTER 7. HUMILITY - Continued

Feb. 6 - June 7 - Oct. 7

The ninth step of humility is that we control our tongues and remain silent, not speaking unless asked a question, for Scripture warns, "In a flood of words you will not avoid sinning (Prv. 10:19)," and, "A talkative person goes about aimlessly on earth (Ps 140:12)."

Benedict says, over and over, listen, learn, be open to the other. That is the ground of humility. And humility is the ground of growth and graced relationships on earth.

CHAPTER 7. HUMILITY - Continued

Feb. 7 - June 8 - Oct. 8

The tenth step of humility is that we are not given to ready laughter, for it is written: "Only fools raise their voices in laughter (Sir 21:23)."

The humble person never uses speech to grind another person to dust. The humble person cultivates a soul in which everyone is safe. A humble person handles the presence of the other with soft hands, a velvet heart and an unveiled mind.

CHAPTER 7. HUMILITY - Continued

Feb. 8 - June 9 - Oct. 9

The eleventh step of humility is that we speak gently and without laughter, seriously and with becoming modesty, briefly and reasonably, but without raising our voices, as it is written: "The wise are known by few words."

Humility, Benedict teaches, treads tenderly upon the life around it. When we know our place in the universe, we can afford to value the place of others. We need them, in fact, to make up what is wanting in us. We stand in the face of others without having to take up all the space.

CHAPTER 7. HUMILITY - Continued

Feb. 9 - June 10 - Oct. 10

The twelfth step of humility is that we always manifest humility in our bearing no less than in our hearts, so that it is evident at the Opus Dei, in the oratory, the monastery or the garden, on a journey or in the field, or anywhere else. Whether sitting, walking or standing, our heads must be bowed and our eyes cast down. Judging ourselves always guilty on account of our sins, we should consider that we are already at the fearful judgment, and constantly say in our hearts what the publican in the Gospel said with downcast eyes: "I am a sinner, not worthy to look to the heavens (Lk. 18:13)." And with the prophet: "I am bowed down and humbled in every way (Ps. 38:7-9; Ps. 119:107)."

Now, therefore, after ascending all these steps of humility, we will quickly arrive at the "perfect love" of God which "casts out fear (1 Jn. 4:18)." Through this love, all that we once performed with dread, we will now begin to observe without effort, as though naturally, from habit, no longer out of fear of hell, but out of love for Christ, good habit and delight in virtue. All this God will by the Holy Spirit graciously manifest in us now cleansed of vices and sins.

Humility is, then, the foundation for our relationship with God, our connectedness to others, our acceptance of ourselves, our way of using the goods of the earth and even our way of walking through the world, without arrogance, without domination, without scorn, without put-downs, without disdain, without self-centeredness. The more we know ourselves, the gentler we will be with others.

CHAPTER 8. THE DIVINE OFFICE AT NIGHT

Feb. 10 - June 11 - Oct. 11

During the winter season, that is, from the first of November until Easter, it seems reasonable to arise at the eighth hour of the night. By sleeping until a little past the middle of the night, the community can arise with their food fully digested. In the time remaining after Vigils, those who need to learn some of the Psalter or readings should study them.

Between Easter and the first of November mentioned above, the time for Vigils should be adjusted so that a very short interval after Vigils will give the members opportunity to care for nature's needs. Then, at daybreak, Lauds should follow immediately.

Prayer is the natural response of people who know their place in the universe. It is not designed to be a psychological comfort zone though surely comfort it must. It is an act of community and an act of awareness.

CHAPTER 9. THE NUMBER OF PSALMS AT THE NIGHT OFFICE

Feb. 11 - June 12 - Oct. 12

During the winter season, Vigils begin with the verse: "O God, open my lips and my mouth shall proclaim your praise (Ps. 51:17)." After this has been said three times, the following order is observed: Psalm 3 with Doxology; Psalm 9 with a refrain, or at least chanted; an Ambrosian hymn; then six psalms with refrain.
After the psalmody, a versicle is said and the prioress gives a blessing. When all are seated on the benches, the members in turn read three selections from the book on the lectern. After each reading a responsory is sung. The Doxology is not sung after the first two responsories, but only after the third reading. As soon as the cantor begins to sing the Doxology, let all rise from their seats in honor and reverence for the Holy Trinity. Besides the inspired books of the Old and New Testaments, the works read at Vigils should include explanations of scripture by reputable and orthodox writers.

When these three readings and their responsories have been finished, the remaining six psalms are sung with an "alleluia" refrain. This ended, there follow a reading from the apostle recited by heart, a versicle and the litany, that is, "Christ, have mercy." And so Vigils are concluded.

Prayer is not something that is done to us or on us under any conditions. It is meant to engage us wholly - our minds, our bodies and our souls - whatever its form. It is not a passive exercise. It is the work of God in us and it demands our full attention.

CHAPTER 10. THE ARRANGEMENT OF THE NIGHT OFFICE IN SUMMER

Feb. 12 - June 13 - Oct. 13

From Easter until the first of November, the winter arrangement for the number of psalms is followed. But because summer nights are shorter, the readings from the book are omitted. In place of the three readings, one from the Old Testament is substituted. This is to be recited by heart, followed by a short responsory. In everything else, the winter arrangement for Vigils is kept. Thus, winter and summer, there are never fewer than twelve psalms at Vigils, not counting Psalms 3 and 95.

The message of Benedictine spirituality is a consistent one: live life normally, live life thoughtfully, live life profoundly, live life well. Never neglect and never exaggerate.

CHAPTER 11. THE CELEBRATION OF VIGILS ON SUNDAY

Feb. 13 - June 14 - Oct. 14

On Sunday the community should arise earlier for Vigils. In these Vigils, too, there must be moderation in quantity: first, as we have already indicated, six psalms are said, followed by a versicle. Then the members, seated on the benches and arranged in their proper order, listen to four readings from the book. After each reading a responsory is sung, but the Doxology is added only to the fourth. When the cantor begins it, all immediately rise in reverence.

After these readings the same order is repeated: six more psalms with refrain as before, a versicle, then four more readings and their responsories, as above. Next, three canticles from the prophets, chosen by the prioress, are said with an "alleluia" refrain. After a versicle and the prioress= blessing, four New Testament readings follow with their responsories, as above. After the fourth responsory, the prioress begins the hymn "We praise you, God." When that is finished, she reads from the Gospels while all stand with respect and awe. At the conclusion of the Gospel reading, all reply "Amen," and immediately the prioress intones the hymn "To you be praise." After a final blessing, Lauds begin.

This arrangement for Sunday Vigils should be followed at all times, summer and winter, unless - God forbid - the members happen to arise too late. In that case, the readings or responsories will have to be shortened. Let special care be taken that this not happen, but if it does, the one at fault is to make due satisfaction to God in the oratory.

The message is clear: Sunday, the weekly celebration of creation and resurrection, is always a reminder of new life, always special, always meant to take us back to the Beginning and the End, the Alpha and the Omega, the Center of life. It is a day full of tradition and rhythm and rememberings of the simple but important concepts of existence. It is a return to basic truths that are never to be sacrificed for variety and always reinforced through repetition.

CHAPTER 12. THE CELEBRATION OF THE SOLEMNITY OF LAUDS

Feb. 14 - June 15 - Oct. 15

Sunday Lauds begin with Psalm 67, said straight through without a refrain. Then Psalm 51 follows with an "alleluia" refrain. Lauds continue with Psalms 118 and 63, the Canticle of the Three Young Men, Psalms 148 through 150, a reading from the Apocalypse recited by heart and followed by a responsory, an Ambrosian hymn, a versicle, the gospel canticle, the litany and the conclusion.

At the beginning of the week, we ask for the energy of grace to go from this Sabbath to the next. We acknowledge the struggles of the week before us and the failings of the week that is past. We remember God's eternal fidelity in good times and bad. We recognize publicly that the great desire of our life is the desire for God, whatever else distracts us on the way. We give our lives in thanksgiving to the One who has brought us this far and who is our final goal and our constant hope.

May 17-31

2011-05-16T17:20:00.002-04:00

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

CHAPTER 3. SUMMONING THE COMMUNITY FOR COUNSEL

Jan. 16-May 17-Sept. 16

As often as anything important is to be done in the monastery, the prioress shall call the whole community together and explain what the business is; and after hearing the advice of the members, let her ponder it and follow what she judges the wiser course. The reason why we have said all should be called for counsel is that the Spirit often reveals what is better to the younger. The community members, for their part, are to express their opinions with all humility, and not presume to defend their own views obstinately. The decision is rather the prioress's to make, so that when she has determined what is more prudent, all may obey. Nevertheless, just as it is proper for disciples to obey their teacher, so it is becoming for the teacher to settle everything with foresight and fairness.

Benedict knows about more than the value of experience. Benedict knows about the presence and power of God. And Benedict knows that there is a spark of the divine in all of us.

CHAPTER 3. SUMMONING THE COMMUNITY FOR COUNSEL-Continued

Jan. 17-May 18-Sept. 17

In every instance, all are to follow the teaching of the Rule, and no one shall rashly deviate from it. In the monastery none are to follow their own heart's desire, nor shall they presume to contend with the prioress defiantly, inside or outside the monastery. Should anyone presume to do so, let them be subjected to the discipline of the Rule. Moreover, the prioress herself must revere God and keep the Rule in everything she does; she can be sure beyond any doubt that she will have to give an account of all her judgments to God, the most just of judges.

If less important business of the monastery is to be transacted, the prioress shall take counsel with the elders only, as it is written: "Do everything with counsel and you will not be sorry afterward (Sir. 32:24)."

Benedictine monasticism is life lived within the circuit of four guy wires: the Gospel, the teachings of its abbots and prioresses, the experience of the community, and the Rule of Benedict itself...Each of us, monastic or not, deals with the same elements in life. We are all bound to the Gospel, under leadership of some kind, faced with the dictates of tradition or the cautions of experience and in need of a direction.

CHAPTER 4. THE TOOLS FOR GOOD WORKS

Jan. 18-May 19-Sept. 18

First of all, "Love God with your whole heart, your whole soul and all your strength, and love your neighbor as yourself (Mt. 22:37-39; Mk. 12:30-31; Lk. 10:27)." Then the following: "You are not to kill, not to commit adultery; you are not to steal or to covet (Rom. 13:9); you are not to bear false witness (Mt. 19:18; Mk. 10:19; Lk. 18:20). You must honor everyone (1 Pt. 2:17)," and "never do to another what you do not want done to yourself (Tb. 4:16; Mt. 7:12; Lk. 6:31)."

Renounce yourself in order to follow Christ (Mt. 16:24; Lk. 9:23); discipline your body (1 Cor. 9:27);" do not pamper yourself, but love fasting. You must relieve the lot of the poor, "clothe the naked, visit the sick (Mt. 25:36)," and bury the dead. Go to help the troubled and console the sorrowing.

The surprise is that Benedict does not call us first to prayer or sacrifice or devotions or asceticisms. This is, after all, a contemplative lifestyle. It is at the same time, however, a communal lifestyle for "that most valiant kind of monastic heart," who sets out to find the holy in the human.

CHAPTER 4. THE TOOLS FOR GOOD WORKS-Continued

Jan. 19-May 20-Sept. 19

Your way of acting should be different from the world's way; the love of Christ must come before all else. You are not to act in anger or nurse a grudge. Rid your heart of all deceit. Never give a hollow greeting of peace or turn away when someone needs your love. Bind yourself to no oath lest it prove false, but speak the truth with heart and tongue.

"Do not repay one bad turn with another (1 Thes. 5:15; 1 Pt. 3:9)." Do not injure anyone, but bear injuries patiently. "Love your enemies (Mt. 5:44; Lk. 6:27)." If people curse you, do not curse them back but bless them instead. "Endure persecution for the sake of justice (Mt. 5:10)."

You must "not" be "proud," "nor be given to wine (Ti. 1:7; 1 Tm. 3:3)." Refrain from too much eating or sleeping, and "from laziness (Rom. 12:11)." Do not grumble or speak ill of others.

Nonviolence plunges the monastic into the core of Christianity and allows for no rationalizations. Monastic spirituality is Christianity to the hilt.

CHAPTER 4. THE TOOLS FOR GOOD WORKS-Continued

Jan. 20-May 21-Sept. 20

Place your hope in God alone. If you notice something good in yourself, give credit to God, not to yourself, but be certain that the evil you commit is always your own and yours to acknowledge.

Live in fear of the Day of Judgment and have a great horror of hell. Yearn for everlasting life with holy desire. Day by day remind yourself that you are going to die. Hour by hour keep careful watch over all you do, aware that God's gaze is upon you, wherever you may be. As soon as wrongful thoughts come into your heart, dash them against Christ and disclose them to your spiritual guide. Guard your lips from harmful or deceptive speech.

Prefer moderation in speech and speak no foolish chatter, nothing just to provoke laughter; do not love immoderate or boisterous laughter.

Benedict reminds us over and over again in the Rule not to be overtaken, consumed, swept up, swallowed by anything because, no matter how good the thing that absorbs us, we lose other goods in life because of our total lack of discipline about a single part of it.

CHAPTER 4. THE TOOLS FOR GOOD WORKS-Continued

Jan. 21-May 22-Sept. 21

Listen readily to holy reading, and devote yourself often to prayer. Every day with tears and sighs confess your past sin to God in prayer and change from these evil ways in the future.

"Do not gratify the promptings of the flesh (Gal. 5:16);" hate the urgings of self-will. Obey the orders of the prioress unreservedly, even if her own conduct - which God forbid - be at odds with what she says. Remember the teachings of Christ: "Do what they say, not what they do (Mt. 23:3)."

Do not aspire to be called holy before you really are, but first be holy that you may more truly be called so. Live by God's commandments every day; treasure chastity, harbor neither hatred nor jealousy of anyone, and do nothing out of envy. Do not love quarreling; shun arrogance. Respect the elders and love the young. Pray for your enemies out of love for Christ. If you have a dispute with someone, make peace with her before the sun goes down. And finally, never lose hope in God's mercy.

These, then, are the tools of the spiritual craft. When we have used them without ceasing day and night and have returned them on the Day of Judgment our wages will be the reward Christ has promised: "What the eye has not seen nor the ear heard, God has prepared for those who love (1 Cor, 2:9)." The workshop where we are to toil faithfully at all these tasks is the enclosure of the monastery and stability in the community.

Life, Benedict implies, is a tapestry woven daily from yesterday's threads. The colors don't change, only the shapes we give them. Without the past to guide us, the future itself may succumb to it.

CHAPTER 5. OBEDIENCE

Jan. 22-May 23-Sept. 22

The first step of humility is unhesitating obedience, which comes naturally to those who cherish Christ above all. Because of the holy service they have professed, or because of dread of hell and for the glory of everlasting life, they carry out the order of the prioress as promptly as if the command came directly from God. God says of people like this: "No sooner did they hear than they obeyed me (Ps. 18:45);" again, God tells teachers: "Whoever listens to you, listens to me (Lk. 10:16)." Such people as these immediately put aside their own concerns, abandon their own wills, and lay down whatever they have in hand, leaving it unfinished. With the ready step of obedience, they follow the voice of authority in their actions. Almost at the same moment, then, as the teacher gives the instruction the disciple quickly puts it into practice out of reverence for God; and both actions together are swiftly completed as one.

It is love that impels them to pursue everlasting life; therefore, they are eager to take the narrow road of which God says: "Narrow is the road that leads to life (Mt. 7:14)." They no longer live by their own judgment, giving in to their whims and appetites; rather they walk according to another's decisions and directions, choosing to live in monasteries and to have a prioress over them. Members of this resolve unquestionably conform to the saying of Christ: "I have come not to do my own will, but the will of the One who sent me (Jn. 6:38)."

Abbots and prioresses, good leaders and teachers, fine parents and mentors, tender husbands and gentle wives, good friends and quality administrators, who listen to us as much as we listen to them, are there to help us bear the heat of life that shapes us, not to escape it.

CHAPTER 5. OBEDIENCE-Continued

Jan. 23-May 24-Sept. 23

Obedience will be acceptable to God and agreeable only if compliance with what is commanded is not cringing or sluggish or half-hearted, but free from any grumbling or any reaction of unwillingness. For the obedience shown to a prioress is obedience given to God, who has said: "Whoever listens to you, listens to me (Lk. 10:16)." Furthermore, the disciples' obedience must be given gladly, for "God loves a cheerful giver (2 Cor. 9:7)." If disciples obey grudgingly and grumble, not only aloud but also in their hearts, then, even though the order is carried out, their actions will not be accepted with favor by God, who sees that they are grumbling in their hearts. These disciples will have no reward for service of this kind; on the contrary, they will incur punishment for grumbling, unless they change for the better and make amends.

Real obedience depends on wanting to listen to the voice of God in the human community, not wanting to be forced to do what we refuse to grow from.

CHAPTER 6. RESTRAINT OF SPEECH

Jan. 24-May 25-Sept. 24

Let us follow the prophet's counsel: "I said, I have resolved to keep watch over my ways that I may never sin with my tongue. I was silent and was humbled, and I refrained even from good words (Ps. 39:2-3)." Here the prophet indicates that there are times when good words are to be left unsaid out of esteem for silence. For all the more reason, then, should evil speech be curbed so that punishment for sin may we avoided. Indeed, so important is silence that permission to speak should seldom be granted even to mature disciples, no matter how good or holy or constructive their talk, because it is written: "In a flood of words you will not avoid sin (Prv. 10:19);" and elsewhere, "The tongue holds the key to life and death (Prv. 18:21)." Speaking and teaching are the teacher's task; the disciple is to be silent and listen.

Therefore, any requests to a prioress should be made with all humility and respectful submission. We absolutely condemn in all places any vulgarity and gossip and talk leading to laughter. We do not permit a disciple to engage in words of that kind.

Benedictine spirituality forms us to listen always for the voice of God. When my own noise is what drowns that word out, the spiritual life becomes a sham.

Photographer: Stephanie Schmidt, OSB

CHAPTER 7. HUMILITY

Jan. 25-May 26-Sept. 25

Divine Scripture calls to us saying: "Whoever exalts themselves shall be humbled, and whoever humbles themselves shall be exalted (Lk. 14:11; 18:14)." In saying this, therefore, it shows us that every exaltation is a kind of pride, which the prophet indicates has been shunned, saying: "O God, my heart is not exalted; my eyes are not lifted up and I have not walked in the ways of the great nor gone after marvels beyond me (Ps. 13:1)." And why? "If I had not a humble spirit, but were exalted instead, then you would treat me like a weaned child on its mother's lap (Ps. 131:2)."

Accordingly, if we want to reach the highest summit of humility, if we desire to attain speedily that exaltation in heaven to which we climb by the humility of this present life, then by our ascending actions we must set up that ladder on which Jacob in a dream saw "angels descending and ascending (Gn. 28:12)." Without doubt, this descent and ascent can signify only that we descend by exaltation and ascend by humility. Now the ladder erected is our life on earth, and if we humble our hearts God will raise the ladder to heaven. We may call our body and soul the sides of this ladder, into which our divine vocation has fitted the various steps of humility and discipline as we ascend.

The goals and values of the spiritual life, in other words, are just plain different from the goals and values we've been taught by the world around us. Winning, owning, having, consuming, and controlling are not the high posts of the spiritual life. And this is the basis for social revolution in the modern world.

CHAPTER 7. HUMILITY-Continued

Jan. 26-May 27-Sept. 26

The first step of humility, then, is that we keep "the fear of God always before our eyes (Ps. 36:2)" and never forget it. We must constantly remember everything God has commanded; keeping in mind that all who despise God will burn in hell for their sinful ways, and all who fear God have everlasting life awaiting them. While we guard ourselves at every moment from sin and vices of thought or tongue, of hand or foot, of self-will or bodily desire, let us recall that we are always seen by God in the heavens and that our actions everywhere are in God's sight and are reported by angels at every hour.

Sanctity, in other words, is not a matter of moral athletics. Sanctity is a conscious relationship with the conscious but invisible god.

CHAPTER 7. HUMILITY-Continued

Jan. 27-May 28-Sept. 27

The prophet indicates that our thoughts are always present to God, saying: "God searches hearts and minds (Ps. 7:10);" and again: "God knows our thoughts (Ps. 94:11);" likewise, "From afar you know my thoughts (Ps. 139:3);" and, "My thoughts shall give you praise (Ps. 76:11)." That we may take care to avoid sinful thoughts, we must always say to ourselves: "I shall be blameless in God's sight if I guard myself from my own wickedness (Ps 18:24)."

"How does a person seek union with God?" the seeker asked. "The harder you seek," the teacher said, "the more distance you create between God and you." "So what does one do about the distance?" "Understand that it isn't there," the teacher said...."The sun and its light, the ocean and its wave, the singer and the song."

CHAPTER 7. HUMILITY-Continued

Jan. 28-May 29-Sept. 28

Truly, we are forbidden to do our own will, for Scripture tells us: "Turn away from your desires (Sir. 18:30)." And in prayer too we ask that God's "will be done" in us (Mt. 6:10). We are rightly taught not to do our own will, since we dread what Scripture says: "There are ways which some call right that in the end plunge into the depths of hell (Prv. 16:25)." Moreover, we fear what is said of those who ignore this: "They are corrupt and have become depraved in their desires (Ps. 14:1)."

As for the desires of the body, we must believe that God is always with us, for "All my desires are known to you (Ps. 38:10)," as the prophet tells God. We must then be on guard against any base desire, because death is stationed near the gateway of pleasure. For this reason Scripture warns us, "Pursue not your lusts (Sir. 18:30)."

To give ourselves entirely to the pleasures of the body may close us to beauties known only to the soul.

CHAPTER 7. HUMILITY-Continued

Jan. 29-May 30-Sept. 29

If "the eyes of God are watching the good and the wicked (Prv. 15:3)," if at all times "God looks down from the heavens on us to see whether we understand and seek God (Ps. 14:2);" and if the angels assigned to us report our deeds to God day and night, then, we must be vigilant every hour or, as the prophet says in the psalm, God may observe us "falling" at some time into evil and "so made worthless (Ps. 14:3)." After sparing us for a while because God is loving and waits for us to improve, we may be told later, "This you did, and I said nothing (Ps. 50:21)."

The God-life, Benedict is telling us, is a never-ending, unremitting, totally absorbing enterprise.

CHAPTER 7. HUMILITY-Continued

Jan. 30-May 31-Sept. 30

The second step of humility is that we love not our own will nor take pleasure in the satisfaction of our desires; rather we shall imitate by our actions that saying of Christ: "I have come not to do my own will, but the will of the One who sent me (Jn. 6:38)." Similarly we read, "Consent merits punishment; constraint wins a crown."

The question, of course, is how do we recognize the will of God? The answer lies in the fact that the Jesus who said, "I have come not to do my own will but the will of the One who sent me," is also the Jesus who prayed at Gethsemane, "Let his chalice pass from me." The will of God for us is what remains of a situation after we try without stint and pray without ceasing to change it.

May 1-16

2011-04-30T19:17:00.000-04:00

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

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.

Even at the end of his Rule, Benedict does not promise that we will be perfect for having lived it. What Benedict does promise is that we will be disposed to the will of God, attuned to the presence of God, committed to the search for God and just beginning to understand the power of God in our lives. Why? Because Benedictine simplicity gentles us into the arms of God. Benedictine community supports us on the way to God. Benedictine balance makes a wholesome journey possible.

PROLOGUE

Jan. 1 - May 2 - Sept. 1

Listen carefully to my instructions, and attend to them with the ear of your heart. This is advice from one who loves you; welcome it, and faithfully put it into practice. The labor of obedience will bring you back to one from whom you had drifted through the sloth of disobedience. This message of mine is for you, then, if you are ready to give up your own will, once and for all, and armed with the strong and noble weapons of obedience to do battle for Jesus, the Christ.

First of all, every time you begin a good work, you must pray to God most earnestly to bring it to perfection. In God's goodness, we are already counted as God's own, and therefore we should never grieve God by our evil actions. With the good gifts which are in us, we must obey God at all times that God may never become the angry parent who disinherits us, nor the dreaded one, enraged by our sins, who punishes us forever as worthless servants for refusing to follow the way to glory.

The person who prays for the presence of God is, ironically, already in the presence of God. The person who seeks God has already found God to some extent. "We are already counted as God's won," the rule reminds us. Benedict knows this and clearly wants us to know it as well.

PROLOGUE - Continued

Jan. 2 - May 3 - Sept. 2

Let us get up then, at long last, for the Scriptures rouse us when they say: "It is high time for us to arise from sleep (Rom. 13:11)." Let us open our eyes to the light that comes from God, and our ears to the voice from the heavens that every day calls out this charge: "If you hear God's voice today, do not harden your hearts (Ps. 95:8)." And again: "You that have ears to hear listen to what the Spirit says to the churches (Rev. 2:7)." And what does the Spirit say? "Come and listen to me; I will teach you the fear of God (Ps. 34:12)." "Run while you have the light" of life, "that the darkness" of death "may not overtake you (Jn. 12:35)."

As important as the content of the scriptural quotations themselves is the very message of their presence: the life laid out in this rule is a life based on the Gospel of Jesus Christ. It is not the prescriptions of a private guru. It is an immersion in the Gospel life so intense that we never forget for a moment what we are really about.

PROLOGUE - Continued

Jan. 3 - May 4 - Sept. 3

Seeking workers in a multitude of people, God calls out and says again: "Is there anyone here who yearns for life and desires to see good days (Ps. 34:13)?" If you hear this and your answer is "I do," God then directs these words to you: If you desire true and eternal life, "keep your tongue free from vicious talk and your lips from all deceit; turn away from evil and do good; let peace be your quest and aim (Ps. 34:14-15)." Once you have done this, my "eyes will be upon you and my ears will listen for your prayers; and even before you ask me, I will say" to you: "Here I am (Is. 58:9)." What is more delightful than this voice of God calling to us? See how God's love shows us the way of life. Clothed then with faith and the performance of good works, let us set out on this way, with the Gospel for our guide that we may deserve to see God "who has called us to the eternal presence (1 Thes. 2:12)."

Benedictinism is a call to live in the world not only without weapons raised against the other but by doing good. The passage implies clearly that those who make God's creation their enemy simply do not "deserve to see the Holy One." It is a strong passage clothed in words long dulled by repetition.

PROLOGUE - Continued

Jan. 4 - May 5 - Sept. 4

If we wish to dwell in God's tent, we will never arrive unless we run there by doing good deeds. But let us ask with the prophet: "Who will dwell in your tent, O God; who will find rest upon your holy mountain (Ps. 15:1)?" After this question, then, let us listen well to what God says in reply, for we are shown the way to God's tent. "Those who walk without blemish and are just in all dealings; who speak truth from the heart and have not practiced deceit; who have not wronged another in any way, nor listened to slanders against a neighbor (Ps. 15:2-3)." They have foiled the Evil One at every turn, flinging both the Evil One and these wicked promptings far from sight. While these temptations were still "young, the just caught hold of them and dashed them against Christ (Ps. 15:4; 137:9)." These people reverence God, and do not become elated over their good deeds; they judge it is God's strength not their own that brings about the good in them. "They praise (Ps. 15:4)" God working in them, and say with the prophet: "Not to us, O God, not to us give the glory, but to your name alone (Ps. 115:1)."

Benedict wants "good deeds" but he does not want pride. We do what we do in life, even holy things, the Prologue teaches, not because we are so good but because God is so good and enables us to rise above the misery of ourselves. Even the spiritual life can become an arrogant trap if we do not realize that the spiritual life is not a game that is won by the development of spiritual skills. The spiritual life is simply the God-life already at work in us.

PROLOGUE - Continued

Jan. 5 - May 6 - Sept. 5

Paul the apostle refused to take credit for the power of his preaching. He declared: "By God's grace I am what I am (1 Cor. 15:10)." And again Paul said: "Whoever boasts should boast in God (2 Cor. 10:17)." That is why it is said in the Gospel: "Whoever hears these words of mine and does them is like a wise person who built a house upon rock; the floods came and the winds blew and beat against the house, but it did not fall: it was founded on rock (Mt. 7:24-25)."
With this conclusion, God waits for us daily to translate into action, as we should, these holy teachings. Therefore our life span has been lengthened by way of a truce, that we may amend our misdeeds. As the apostle says: "Do you not know that the patience of God is leading you to repent (Rom. 2:4)?" And indeed God assures us in love: "I do not wish the death of sinners, but that they turn back to me and live (Ez. 33:11)."

All life takes on a new dimension once we begin to see it as spiritual people....
We begin to find God where we could not see God before, not as a panacea or an anesthetic, not as a cheap release from the problems of life, but as another measure of life's meaning for us. Clearly, living life well is the nature of repentance. To begin to see life as life should be and to live it that way ourselves is to enable creation to go on creating in us.

PROLOGUE - Continued

Jan. 6 - May 7 - Sept. 6

Now that we have asked God who will dwell in the holy tent, we have heard the instruction for dwelling in it, but only if we fulfill the obligations of those who live there. We must, then, prepare our hearts and bodies for the battle of holy obedience to God's instructions. What is not possible to us by nature, let us ask God to supply by the help of grace. If we wish to reach eternal life, even as we avoid the torments of hell, then - while there is still time, while we are in this body and have time to accomplish all these things by the light of life - we must run and do now what will profit us forever.

"God," the elder said, "is closer to sinners that to saint." "But how can that be?" the eager disciple asked. And the elder explained: 'God in heaven holds each person by a string. When we sin, we cut the string. Then God ties it up again, making a knot--bringing the sinner a little closer. Again and again sins cut the string--and with each know God keeps drawing the sinner closer and closer."

PROLOGUE - Continued

Jan. 7 - May 8 - Sept. 7

We intend to establish a school for God's service. In drawing up its regulations, we hope to set down nothing harsh, nothing burdensome. The good of all concerned, however, may prompt us to a little strictness in order to amend faults and to safeguard love. Do not be daunted immediately by fear and run away from the road that leads to salvation. It is bound to be narrow at the outset. But as we progress in this way of life and in faith, we shall run on the path of God's commandments, our hearts overflowing with the inexpressible delight of love. Never swerving from God's instructions, then, but faithfully observing God's teaching in the monastery until death, we shall through patience share in the sufferings of Christ that we may deserve also to share in God’s eternal presence. Amen.

God is calling us to more than the material level of life and God is waiting to bring us to it. All we have to do is to live well with others and live totally in God. All we have to do is to learn to listen to the voice of God in life. And we have to do it heart, soul, and body. The spiritual life demands all of us.

CHAPTER 1. THE KINDS OF MONASTICS

Jan. 8 - May 9 - Sept. 8

There are clearly four kinds of monastics. First, there are the cenobites, that is to say, those who belong to a monastery, where they serve under a rule and a prioress.

Second, there are the anchorites or hermits, who have come through the test of living in a monastery for a long time, and have passed beyond the first fervor of monastic life. Thanks to the help and guidance of many, they are now trained to fight against evil. They have built up their strength and go from the battle line in the ranks of their members to the single combat of the desert. Self-reliant now, without the support of another, they are ready with God's help to grapple single-handed with the vices of body and mind.

Third, there are the sarabaites, the most detestable kind of monastics, who with no experience to guide them, no rule to try them as "gold is tried in a furnace (Prv. 27:21)," have a character as soft as lead. Still loyal to the world by their actions, they clearly lie to God by their signs of religion. Two or three together, or even alone, without a shepherd, they pen themselves up in their own sheepfolds, not God's. Their law is what they like to do, whatever strikes their fancy. Anything they believe in and choose, they call holy; anything they dislike, they consider forbidden.

Fourth and finally, there are the monastics called gyrovagues, who spend their entire lives drifting from region to region, staying as guests for three or four days in different monasteries. Always on the move, they never settle down, and are slaves to their own wills and gross appetites. In every way they are worse than sarabaites.

It is better to keep silent than to speak of all these and their disgraceful way of life. Let us pass them by, then, and with the help of God, proceed to draw up a plan for the strong kind, the cenobites.

In this chapter, Benedict describes each of the four main classes of religious life that were common at the time of his writing. The effects of the descriptions and definitions are apparent. He is for all intents and purposes telling us the characteristics that he values most in spiritual development and emphasizing the qualities that in his opinion are most important to spiritual growth.

CHAPTER 2. QUALITIES OF THE PRIORESS

Jan. 9 - May 10 - Sept. 9

To be worthy of the task of governing a monastery, the prioress must always remember what the title signifies and act accordingly. She is believed to hold the place of Christ in the monastery. Therefore, the prioress must never teach or decree or command anything that would deviate from God's instructions. On the contrary, everything she teaches and commands should, like the leaven of divine justice, permeate the minds of the community.

Like Christ, this leader does not lead with brute force. This leader understand the leavening process. This leader, called appropriately abbot or abbess or prioress, is a spiritual parent, a catalyst for the spiritual and psychological growth of the individual monastic, not a border guard or a warden. This leader is not a parent who terrorizes a child into submission; this leader believes in the best and gives people the opportunities to make the mistakes that lead to growth.

CHAPTER 2. QUALITIES OF THE PRIORESS - Continued

Jan. 10 - May 11 - Sept. 10

Let the prioress always remember that at the judgment of God, not only her teaching but also the community's obedience will come under scrutiny. The prioress must, therefore, be aware that the shepherd will bear the blame wherever the owner of the household finds that the sheep have yielded no profit. Still, if she has faithfully shepherded a restive and disobedient flock, always striving to cure their unhealthy ways, it will be otherwise: the shepherd will be acquitted at God's judgment. Then, like the prophet, she may say to God: "I have not hidden your justice in my heart; I have proclaimed your truth and your salvation (Ps. 40:11), but they spurned and rejected me (Is. 1:2; Ez. 20:27)." Then at last the sheep that have rebelled against her care will be punished by the overwhelming power of death.

The rule's model of leadership and authority then, is a paradigm for any relationship, husband and wife, parent and child, supervisor and employee. The function of authority is not to control the other; it is to guide and to challenge and to enable the other. Benedictine authority is a commitment to that, a promise of that.

CHAPTER 2. QUALITIES OF THE PRIORESS - Continued

Jan. 11 - May 12 - Sept. 11

Anyone who receives the name of prioress is to lead the community by a twofold teaching: she must point out to them all that is good and holy more by example than by words, proposing God's commandments to a receptive community with words, but demonstrating God's instructions to the stubborn and the dull by a living example. Again, if the prioress teaches the community that something is not to be done, then neither must she do it, "lest after preaching to others, she herself be found reprobate (1 Cor. 9:27)" and God some day call to her in her sin: "How is it that you repeat my just commands and mouth my covenant when you hate discipline and toss my words behind you (Ps. 50:16-17)?" And also this: "How is it that you can see a splinter in another's eye, and never notice the plank in your own (Mt. 7:3)?"

The abbot and prioress are to make of themselves the light that guides and the crystal that rings true. Otherwise, why should anyone else attempt the Way at all? "love work and hate lordship," the Hasidim teach their rabbis. It is Benedict's teaching, too.

CHAPTER 2. QUALITIES OF THE PRIORESS - Continued

Jan. 12 - May 13 - Sept. 12

The prioress should avoid all favoritism in the monastery. She is not to love one more than another unless she finds someone better in good works and obedience. One born free is not to be given higher rank than one born a slave who becomes a monastic, except for some other good reason. But the prioress is free, if she sees fit, to change anyone's rank as justice demands. Ordinarily, everyone is to keep to their regular place, because "whether slave or free, we are all one in Christ (Gal. 3:28; Eph. 6:8)" and share equally in the service of the one God, for "God shows no partiality among persons (Rom. 2:11)." Only in this are we distinguished in God's sight: if we are found better than others in good works and in humility. Therefore, the prioress is to show equal love to everyone and apply the same discipline to all according to their merits.

Benedict doesn't just want a business manager who can make money for the monastery. He doesn't want workers for their productivity only. He doesn't take for leaders simply those who know how to control a group or build a business. Whom Benedict wants appointed to positions of responsibility are people who are distinguished "in good works and obedience," in "good works and humility." It is a model for leadership in those places where profit and power and the party line take precedence over what the business or the diocese or the social service agency proclaims it is about.

CHAPTER 2. QUALITIES OF THE PRIORESS - Continued

Jan. 13 - May 14 - Sept. 13

In her teaching, the prioress should always observe the apostle's recommendation, in which is said: "Use argument, appeal, reproof (2 Tm. 4:2)." This means that she must vary with circumstances, threatening and coaxing by turns, at times stern, at times devoted and tender. With the undisciplined and restless, she will use firm argument; with the obedient and docile and patient, she will appeal for greater virtue; but as for the negligent and disdainful, we charge her to use reproof and rebuke. The prioress should not gloss over the sin of those who err, but cut them out while she can, as soon as they begin to sprout, remembering the fate of Eli, priest of Shiloh (Sam. 2:11-4:18). For the upright and perceptive, the first and second warnings should be verbal; but those who are evil or stubborn, arrogant or disobedient, can be curbed only by blows or some other physical punishment at the first offense. It is written, "The fool cannot be corrected with words (Prv. 29:19);" and again, "Strike your children with a rod and you will free their souls from death (Prv. 23:14)."

The person who accepts a position of responsibility and milks it of its comforts but leaves the persons in a group no more spiritually stirred than when they began, no more alive in Christ than when they started, no more aflame with the Gospel than when they first held it in their hands, is more to be criticized than the fruitless group itself. It was Eli, Benedict points out, the father who did not correct his sinful sons, whom God indicts, not the sons alone.

CHAPTER 2. QUALITIES OF THE PRIORESS - Continued

Jan. 14 - May 15 - Sept. 14

The prioress must always remember what she is and remember what she is called, aware that more will be expected of one to whom more has been entrusted. She must know what a difficult and demanding burden she has undertaken: directing souls and serving a variety of temperaments, coaxing, reproving and encouraging them as appropriate. She must so accommodate and adapt herself to each one's character and intelligence that she will not only keep the flock entrusted to her care from dwindling, but will rejoice in the increase of a good flock.

Abbots or prioresses of Benedictine monasteries, then, parents and supervisors and officials and bishops everywhere who set out to live a Benedictine spirituality, are to keep clearly in mind their own weak souls and dark minds and fragile hearts when they touch the souls and minds and hearts of others.

CHAPTER 2. QUALITIES OF THE PRIORESS - Continued

Jan. 15 - May 16 - Sept. 15

Above all, the prioress must not show too great a concern for the fleeting and temporal things of this world, neglecting or treating lightly the welfare of those entrusted to her. Rather, she should keep in mind that she has undertaken the care of souls for whom she must give an account. That she may not plead lack of resources as an excuse, she is to remember what is written: "Seek first the reign and justice of God, and all these things will be given you as well (Mt. 6:33)," and again, "Those who revere God lack nothing (Ps. 34:10)."

The prioress must know that anyone undertaking the charge of souls must be ready to account for them. Whatever the number of members she has in her care, let her realize that on Judgment Day she will surely have to submit a reckoning to God for all their souls - and indeed for her own as well. In this way, while always fearful of the future examination of the shepherd about the sheep entrusted to her and careful about the state of others' accounts, the prioress becomes concerned also about her own, and while helping others to amend by her warnings; she achieves the amendment of her own faults.

In this chapter, monasteries become the image of a world where leadership exists for the people it leads and not for itself. It is a model for businesses and families an dinstitutions that would change the world. It is also a model for leaders who become so consume din leadership that they themselves forget what it means to live a rich and holy life.

April 16-30

2011-04-15T22:00:00.002-04:00

Excerpts from THE RULE OF BENEDICT: INSIGHTS FOR THE AGES
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)."

The call of God is to the Will of God. Consequently, though every institution mediates the call of God for us, every vocation transcends any particular institution. The question is always: Is this group, this place calling out the best in me? Is this where I fit? Is this the place where I can most become what God created me to be? is this the path on which I see the footsteps of God most clearly in front of me?

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.

In chapter 60 the rule makes it plain that monasticism, not clericalism, is the nature of the monastic life, that it demands an entirely different kind of formation and that simply coming to the monastery is not enough to claim conversion, even for priests.

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.

The image of a world unskewed by material values and social definitions is the vision thrust before us in Benedictine spirituality. In a world where sex and race and money mark our spaces on the social ladder it is a picture of human liberation gone outrageiously giddy with the freeing power of God as the sign of its sanctity.

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.

In Benedictine spirituality reverence for the other based on the spark of the divine that is in us all is a gift to be given to a century alive with distinctions it will not admit and an insight into the sacred, scarred and bleeding that it does not see.

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.

A Benedictine monastery is not of the church in the sense that a diocesan seminary or diocesan college is. It is not built by the church or operated by local diocesan officials. But it is definitely in the church and for the church. What happens in a Benedictine monastery should touch the spiritual life of an entire region.

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)."

In the midrash Genesis Rabbah the rabbi says, "A farmer puts a yoke on his strong ox, not on his weak ones." The function of Benedictine leadership is not to make life difficult; it is to make life possible for both the strong and the weak.

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.

In any group, a political system, an athletic team, a social organization, even a monastery, authority is one thing, leadership is often another. Authority comes from being given or elected to a position. Leadership comes from vision and charisma in concert. It is often the case that the two realities--authority and leadership--do not reside in the same person. Then the stage is set for tension.

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.

The Tao Te Ching teaches: "Shape clay into a vessel; it is the space within that makes it useful." Every group has a distinct structure and history but without a single driving spirit, it may lack the heart to make a common impact."

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.

The person with a monastic heart knows that the Christ and salvation are not found in religioius gyrations alone. They are in the other, our response to whom is infinitely more important than our religious exercises.

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.

Two things in particular make the paragraph valuable today. In the first place, however they saw the risks of the world in which they lived, they continued to confront them. They did not become less human in their search for the spiritual life. In the second place, however they counted their own commitment, they did not underestimate the lure of lesser things in life, even on them.

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.

Is the rule cruel on this point? Not if there is any truth in experience at all. The reality is that we are often incapable of assessing our own limits, our real talents, our true strength, our necessary ordeals. If parents and teachers and emplyers and counselors and prioresses somewhere hadn't insisted, we would never have gone to college or stayed at the party or tried the work or met the person or begun the project that, eventually, changed our lives and made us more than we ever knew ourselves to be.

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.

We are taught in the rule not to take sides in issues of personal interpretations an dspiritual challenge. We are to hold one another up during hard times, cahpter 27 indicates, but we are not to turn personal difficulty into public warfare. The groups that would be better off if individuals had refused to turn differences of opinion into moral irreconcilables are legion.

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)."

This is an important chapter for people whose high ideals lead them to the basest of means in the name of the achievement of good. To become what we hate--as mean as the killers, as obsessed as the haters--is neither the goal nor the greatness of the spiritual life.

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.

The question in the rule is not who is right and who is wrong. The question in the rule is who is offended and who is sorry, who is to apologize and who is to forgive. Quickly, immediately, now.

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 provides the foundation for the spirituality of the long haul. It keeps us going when days are dull and hooliness seems to be the stuff of more glamorous lives, of martyrdom and dramatic differences. But it is then just then, when Benedict of Nursia reminds us from the dark of the sixth century that sanctity is the stuff of community in Christ and that any other zeal, no matter how dazzling it looks, is false. Completely false.

April 1-15

2011-04-01T00:05:00.000-04:00

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.

March 17-31

2011-03-17T10:46:00.002-04:00

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

CHAPTER 38. THE READER FOR THE WEEK
March 17 - July 17 - Nov. 16

Reading will always accompany the meals. The reader should not be the one who just happens to pick up the book, but someone who will read for a whole week, beginning on Sunday. After Mass and Communion, let the incoming reader ask all to pray for her so that God may shield her from the spirit of vanity. Let her begin this verse in the oratory: "O God, open my lips and my mouth shall proclaim your praise (Ps. 51:17)," and let all say it three times. When she has received a blessing, the reader will begin her week of reading.

Let there be complete silence. No whispering, no speaking-only the reader's voice should be heard there. The members should by turn serve one another's needs as they eat and drink, so that no one need ask for anything. If, however, anything is required, it should be requested by an audible signal of some kind rather than by speech. No one should presume to ask a question about the reading or about anything else, "lest occasion be given to the Evil One (Eph. 4:27; 1 Tm. 5:14)." The prioress, however, may wish to say a few words of instruction.

Because of Communion and because the fast may be too hard for her to bear, the one who is reader for the week is to receive some diluted wine before she begins to read. Afterward she will take her meal with the weekly kitchen servers and the attendants.

Members will read and sing, not according to rank, but according to their ability to benefit their hearers.

The point is that it isn't so much the practice of reading at table that is important in this chapter, it is the idea of groundedness in the spiritual life that should make us stop and think. We're all busy, We're all overscheduled, We're all trying to deal with people and projects that consume us. We're all spirituality thirsty. And, we're all responsible for filling the mind with rich ideas in order to leaven the soul. Prayer, contemplation, and spiritual adulthood don't happen by themselves. We have to work at them.

CHAPTER 39. THE PROPER AMOUNT OF FOOD
March 18 - July 18 - Nov. 17

For the daily meals, whether at noon or in mid-afternoon, it is enough, we believe, to provide all the tables with two kinds of cooked food because of individual weaknesses. In this way, a monastic who may not be able to eat one kind of food may partake of the other. Two kinds of cooked food, therefore, should suffice for all, and if fruit or fresh vegetables are available, a third dish may also be added. A generous pound of bread is enough for a day whether for only one meal or for both dinner and supper. In the latter case the cellarer will set aside one third of this pound and give it to the community at supper.

Should it happen that the work is heavier than usual, the prioress may decide - and she will have the authority-to grant something additional, provided that it is appropriate, and that above all overindulgence is avoided, lest anyone experience indigestion. For nothing is so inconsistent with the life of any Christian as overindulgence. Scripture says: "Take care that your hearts are not weighted down with overindulgence (Lk. 21:34)."

The young should not receive the same amount as their elders, but less, since in all matters frugality is the rule. Let everyone, except the sick who are very weak, abstain entirely from eating the meat of four-footed animals.

Each of us needs to fast from something to bring ourselves to the summit of our spiritual powers. The question is whether or not we have lost a sense of the value of fasting or do we simply fill ourselves, glut ourselves, without limit, without end, with the useless and the disturbing?

CHAPTER 40. THE PROPER AMOUNT OF DRINK
March 19 - July 19 - Nov. 18

"Everyone has their own gifts from God, one this and another that (1 Cor. 7:7)." It is, therefore, with some uneasiness that we specify the amount of food and drink for others. However, with due regard for the infirmities of the sick, we believe that a hemina of wine a day is sufficient for each. But those to whom God gives the strength to abstain must know that they will earn their own reward.

The prioress will determine when local conditions, work or the summer heat indicates the need for a greater amount. She must, in any case, take great care lest excess or drunkenness creep in. We read that monastics should not drink wine at all, but since the monastics of our day cannot be convinced of this, let us at least agree to drink moderately, and not to the point of excess, for "wine makes even the wise go astray (Sir. 19:2)."

However, where local circumstances dictate an amount much less than what is stipulated above, or even none at all, those who live there should bless God and not grumble. Above all else we admonish all to refrain from grumbling.

Complaining undermines the hope of a community and smothers possibility in a group. The whiner, the constant critic, the armchair complainer make an office, a family, a department, a community a polluted place to be.

CHAPTER 41. THE TIMES FOR MEALS
March 20 - July 20 - Nov. 19

From Easter to Pentecost, the members eat at noon and take supper in the evening. Beginning with Pentecost and continuing throughout the summer, the members fast until mid-afternoon on Wednesday and Friday, unless they are working in the fields or the summer heat is oppressive.

On the other days they eat dinner at noon. Indeed, the prioress may decide that they should continue to eat dinner at noon every day if they have work in the fields or if the summer heat remains extreme. Similarly, she should so regulate and arrange all matters that souls may be saved and the members may go about their activities without justifiable grumbling.

From the thirteenth of September to the beginning of Lent, they always take their meal in mid-afternoon. Finally, from the beginning of Lent to Easter, they eat towards evening. Let Vespers be celebrated early enough so that there is no need for a lamp while eating, and that everything can be finished by daylight. Indeed, at all times let supper or the hour of the fast-day meal be so scheduled that everything can be done by daylight.

To do simply what was required was not enough. Benedictine spirituality called for extra effort in the development of the spiritual life. It is an interesting insertion in a rule that otherwise seems to be based on exceptions, mitigation, differences, basic Christian practice, and the law of averages.

CHAPTER 42. SILENCE AFTER COMPLINE
March 21 - July 21 - Nov. 20

Monastics should diligently cultivate silence at all times, but especially at night. Accordingly, this will always be the arrangement whether for fast days or for ordinary days. When there are two meals, all will sit together immediately after rising from supper. Someone should read from the Conference or the Lives of the early Church writers or at any rate something else that will benefit the hearers, but not the Heptateuch or the Books of Kings, because it will not be good for those of weak understanding to hear these writings at that hour; they should be read at other times.

On fast days there is to be a short interval between Vespers and the reading of the Conferences, as we have indicated. Then let four or five pages be read, or as many as time permits. This reading period will allow for all to come together, in case any were engaged in assigned tasks. When all have assembled, they should pray Compline; and on leaving Compline, no one will be permitted to speak further. If anyone is found to transgress this rule of silence, she must be subjected to severe punishment, except on occasions when guests require attention or the prioress wishes to give someone a command, but even this is to be done with the utmost seriousness and proper restraint.

Until we are able to have at least a little silence every day, both outside and in, both inside and out, we have no hope of coming to know either God or ourselves very well.

CHAPTER 43. TARDINESS AT THE OPUS DEI OR AT TABLE
March 22 - July 22 - Nov. 21

On hearing the signal for an hour of the divine office, the monastic will immediately set aside what she has in hand and go with utmost speed, yet with gravity and without giving occasion for frivolity. Indeed, nothing is to be preferred to the Opus Dei.

If at Vigils anyone comes after the Doxology of Psalm 95, which we wish, therefore, to be said quite deliberately and slowly, she is not to stand in her regular place in choir. She must take the last place of all, or one set apart by the prioress for such offenders, that they may be seen by her and by all, until they do penance by public satisfaction at the end of the Opus Dei. We have decided, therefore, that they ought to stand either in the last place or apart from the others so that the attention they attract will shame them into amending. Should they remain outside the oratory, there may be those who would return to bed and sleep, or, worse yet, settle down outside and engage in idle talk, thereby "giving occasion to the Evil One (Eph. 4:27; 1 Tm. 5:14)." They should come inside so that they will not lose everything and may amend in the future.

At the day hours the same rule applies to anyone who comes after the opening verse and the Doxology of the first psalm following it: she is to stand in the last place. Until she has made satisfaction, the monastic is not to presume to join the choir of those praying the psalms, unless perhaps the prioress pardons her and grants an exception. Even in this case, the one at fault is still bound to satisfaction.

No matter how tired we are or how busy we are or how impossible we think it is to do it, Benedictine spirituality says, Stop. Now. A spiritual life without a regular prayer life and an integrated community consciousness is pure illusion.

CHAPTER 43: TARDINESS AT THE OPUS DEI OR AT TABLE-continued
March 23 - July 23 - Nov. 22

If someone does not come to table before the verse so that all may say the verse and pray and sit down at table together, and if this failure happens through the individual's own negligence or fault, she should be reproved up to the second time. If she still does not amend, let her not be permitted to share the common table, but take her meals alone, separated from the company of all. Her portion of wine should be taken away until there is satisfaction and amendment. Anyone not present for the verse said after meals is to be treated in the same manner.

No one is to presume to eat or drink before or after the time appointed. Moreover, if anyone is offered something by the prioress and refuses it, then, if later she wants what she refused or anything else, she should receive nothing at all until she has made appropriate amends.

All the prayer in the world, Benedict knows, is fruitless and futile if it does not translate into a life of human community made richer and sweeter by the efforts of us all. Both community and prayer, therefore, are essential elements of Benedictine spirituality, and we may not neglect either.

CHAPTER 44. SATISFACTION BY THE EXCOMMUNICATED
March 24 - July 24 - Nov. 23

Anyone excommunicated for serious faults from the oratory and from the table is to prostrate herself in silence at the oratory entrance at the end of the celebration of the Opus Dei. She should lie face down at the feet of all as they leave the oratory, and let her do this until the prioress judges she has made satisfaction. Next, at the bidding of the prioress, she is to prostrate herself at the feet of the prioress, then at the feet of all that they may pray for her. Only then, if the prioress orders, should she be admitted to the choir in the rank the prioress assigns. Even so, she should not presume to lead a psalm or a reading or anything else in the oratory without further instructions from the prioress. In addition, at all the hours, as the Opus Dei is being completed, she must prostrate herself in the place she occupies. She will continue this form of satisfaction until the prioress again bids her cease.

Those excommunicated for less serious faults from the table only are to make satisfaction in the oratory for as long as the prioress orders. They do so until she gives her blessing and says: "Enough."

This chapter forces us to ask, in an age without penances and in a culture totally given to individualism, what relationships we may be betraying by selfishness and what it would take to cure ourselves of the self-centeredness that requires the rest of the world to exist for our own convenience.

CHAPTER 45. MISTAKES IN THE ORATORY
March 25 - July 25 - Nov. 24

Should anyone make a mistake in a psalm, responsory, refrain or reading, she must make satisfaction there before all. If she does not use this occasion to humble herself, she will be subjected to more severe punishment for failing to correct by humility the wrong committed through negligence. Youth, however, are to be whipped for such a fault.

"To know all of the Talmud is a great thing," the rabbis teach, "but to learn one virtue is greater." In Benedictine spirituality, two constants emerge clearly: first, community prayer is central to the life, and, second, whatever is done must be done well.

CHAPTER 46. FAULTS COMMITTED IN OTHER MATTERS
March 26 - July 26 - Nov. 25

If someone commits a fault while at any work - while working in the kitchen, in the storeroom, in serving, in the bakery, in the garden, in any craft or anywhere else-either by breaking or losing something or failing in any other way in any other place, she must at once come before the prioress and community and of her own accord admit her fault and make satisfaction. If it is made known through another, she is to be subjected to a more severe correction.

When the cause of the sin lies hidden in her conscience, she is to reveal it only to the prioress or to one of the spiritual elders, who know how to heal their own wounds as well as those of others, without exposing them and making them public.

One facet of this chapter looms important. The challenge of community lies in whether we ourselves care enough about anyone else to be willing to be their light, to treat their wounds well, to protect their reputations when they try to talk to us.

CHAPTER 47. ANNOUNCING THE HOURS FOR THE OPUS DEI
March 27 - July 27 - Nov. 26

It is the prioress' care to announce, day and night, the hour for the Opus Dei. She may do so personally or delegate the responsibility to a conscientious member, so that everything may be done at the proper time.

Only those so authorized are to lead psalms and refrains, after the prioress according to their rank. No one should presume to read or sing unless she is able to benefit the hearers; let this be done with humility, seriousness and reverence, and at the bidding of the prioress.

For all of us, prayer must be regular, not haphazard, not erratic, not chance. At the same time, it cannot be routine or meaningless or without substance. Prayer has to bring beauty, substance, and structure to our otherwise chaotic and superficial lives or it is not long before life itself becomes chaotic and superficial.

CHAPTER 48. THE DAILY MANUAL LABOR
March 28 - July 28 - Nov. 27

Idleness is the enemy of the soul. Therefore, the community should have specified periods for manual labor as well as time for prayerful reading.

We believe that the times for both may be arranged as follows: From Easter to the first of October, they will spend their mornings after Prime till about the fourth hour at whatever work needs to be done. From the fourth hour until the time of Sext, they will devote themselves to reading. But after Sext and their meal, they may rest on their beds in complete silence; should anyone wish to read privately, let her do so, but without disturbing the others. They should say None a little early, about midway through the eighth hour, and then until Vespers they are to return to whatever work is necessary. They must not become distressed if local conditions or their poverty should force them to do the harvesting themselves. When they live by the labor of their hands, as our ancestors and the apostles did, then they are really monastics. Yet, all things are to be done with moderation on account of the fainthearted.

Life for Benedict was a gentle, full, enriching, regular, calm, and balanced life. It was a prescription for life that ironically has become very hard to achieve in a world of electricity and telephones and cars, but it may be more necessary than ever if the modern soul is to regain any of the real rhythm of life and so its sanity as well.

CHAPTER 48. THE DAILY MANUAL LABOR-continued
March 29 - July 29 - Nov. 28

From the first of October to the beginning of Lent, the members ought to devote themselves to reading until the end of the second hour. At this time Terce is said and they are to work at their assigned tasks until None. At the first signal for the hour of None, all put aside their work to be ready for the second signal. Then after their meal they will devote themselves to their reading or to the psalms.

During the days of Lent, they should be free in the morning to read until the third hour, after which they will work at their assigned tasks until the end of the tenth hour. During this time of Lent each one is to receive a book from the library, and is to read the whole of it straight through. These books are to be distributed at the beginning of Lent.

Above all, one or two elders must surely be appointed to make the rounds of the monastery while the members are reading. Their duty is to see that no one is so apathetic as to waste time or engage in idle talk to the neglect of her reading, and so not only harm herself but also distract others. If such a person is found - God forbid - she should be reproved a first and a second time. If she does not amend, she must be subjected to the punishment of the Rule as a warning to others. Further, members ought not to associate with one another at inappropriate times.

In today's culture in which people are identified more by what they do than what they are, this is a lesson of profound importance. Once the retirement dinner is over and the company watch is engraved, there has to be something left in life that makes us human and makes us happy or life may well have been in vain. That something, Benedict spirituality indicates, is a mind and a heart full of sense of meaning and an instinct for God.

CHAPTER 48. THE DAILY MANUAL LABOR-continued
March 30 - July 30 - Nov. 29

On Sunday all are to be engaged in reading except those who have been assigned various duties. If anyone is so remiss and indolent that she is unwilling or unable to study or to read, she is to be given some work in order that she may not be idle.

Those who are sick or weak should be given a type of work or craft that will keep them busy without overwhelming them or driving them away. The prioress must take their infirmities into account.

At every stage of our lives, every one of us has a sign of hope and faith and love and commitment to share with the poeple around us. Sometimes, perhaps, it is precisely when we feel that we have least to give that our gifts are needed the most.

CHAPTER 49. THE OBSERVANCE OF LENT
March 31 - July 31 - Nov. 30

The life of a monastic ought to be a continuous Lent. Since few, however, have the strength for this, we urge the entire community during these days of Lent to keep its manner of life most pure and to wash away in this holy season the negligences of other times. This we can do in a fitting manner by refusing to indulge in evil habits and by devoting ourselves to prayer with tears, to reading, to compunction of heart and self-denial. During these days, therefore, we will add to the usual measure of our service something by way of private prayer and abstinence from food or drink, so that each of us will have something above the assigned measure to offer God of our own will with the joy of the Holy Spirit (1 Thes. 1:6). In other words, let each one deny herself some food, drink, sleep, needless talking and idle jesting, and look forward to holy Easter with joy and spiritual longing.

Everyone should, however, make known to the prioress what she intends to do, since it ought to be done with the prioress’ prayer and approval. Whatever is undertaken without the permission of the prioress will be reckoned as presumption and vainglory, not deserving a reward. Therefore, everything must be done with the prioress’ approval.

Benedict tells us that Lent is the time to make new efforts to be what we say we want to be.

March 1-16

2011-02-28T10:27:00.000-05:00

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

CHAPTER 24. DEGREES OF EXCOMMUNICATION
March 1 - July 1 - Oct. 31

There ought to be due proportion between the seriousness of a fault and the measure of excommunication or discipline. The prioress determines the gravity of faults.

If anyone is found guilty of less serious faults, she will not be allowed to share the common table. Anyone excluded from the common table will conduct herself as follows: in the oratory she will not lead a psalm or a refrain nor will she recite a reading until she has made satisfaction, and she will take meals alone, after the others have eaten. For instance, if the community eats at noon, she will eat in mid-afternoon; if the community eats in mid-afternoon, she will eat in the evening, until by proper satisfaction pardon is gained.

The pursuit of holiness ought not to be a fearsome thing. Benedictine spirituality is a gentle manifestation of a loving and parenting God who wants us to be all that we can be.

CHAPTER 25. SERIOUS FAULTS
March 2-July 2-Nov. 1

Anyone guilty of a serious fault is to be excluded from both the table and the oratory. No one in the community should associate or converse with her at all. She will work alone at the tasks assigned to her, living continually in sorrow and penance, pondering that fearful judgment of the apostle: "Such a person is handed over for the destruction of the flesh that the spirit may be saved on the day of Jesus Christ (1 Cor. 5:5)." Let her take her food alone in an amount and at a time the prioress considers appropriate. She should not be blessed by anyone passing by, nor should the food that is given her be blest.

The point of the rule is simply that we have to take intervals to explore consciously what we ourselves are holding back from the group that depends on us.

CHAPTER 26. UNAUTHORIZED ASSOCIATION WITH THE EXCOMMUNICATED
March 3-July 3-Nov. 2

If anyone, acting without an order from the prioress, presumes to associate in any way with an excommunicated member, to converse with her or to send her a message, she should receive a like punishment of excommunication.

It is not supportive to deny people the right and the environment to think a situation through, to recommit themselves, to gain perspective, to work things out without dividing the community over them. Sometimes pain itself cures. Benedict wants the cure to have the time to heal. Meddling, agitating, distracting a person from the great work of growth at such an important time in a person's life is grave fault itself.

CHAPTER 27. THE PRIORESS' CONCERN FOR THE EXCOMMUNICATED
March 4-July 4-Nov. 3

The prioress must exercise the utmost care and concern for the wayward, because "it is not the healthy who need a physician, but the sick (Mt. 9:12)." Therefore, she ought to use every skill of a wise physician and send in senpectae, that is, mature and wise members who, under the cloak of secrecy, may support a wavering sister, urge her to be humble as a way of making satisfaction, and "console her lest she be overwhelmed by excessive sorrow (2 Cor. 2:7)." Rather, as the apostle also says: "Let love be reaffirmed (2 Cor. 2:8)," and let all pray for her.

It is the responsibility of the prioress to have great concern and to act with all speed, discernment and diligence in order not to lose any of the sheep entrusted to her. She should realize that she has undertaken care of the sick, not tyranny over the healthy. Let her also fear the threat of the prophet in which God says: "What you saw to be fat you claimed for yourselves, and what was weak you cast aside (Ez. 34:3-4)." She is to imitate the loving example of Christ, the Good Shepherd, who left the ninety-nine sheep in the mountains and went in search of the one sheep that had strayed. So great was Christ's compassion for its weakness that "he mercifully placed it on his sacred shoulders" and so carried it back to the flock (Lk. 15:5).

The idea that the spiritual life is only for the strong, for those who don't need it anyway, is completely dispelled in the Rule of Benedict. Here spiritual athletes need not apply. Monasticism is for human beings only.

CHAPTER 28. THOSE WHO REFUSE TO AMEND AFTER FREQUENT REPROOFS
March 5-July 5-Nov. 4

If anyone has been reproved frequently for any fault, or even been excommunicated, yet does not amend, let her receive a sharper punishment: that is, let her feel the strokes of the rod. But if even then she does not reform, or perhaps becomes proud and would actually defend her conduct, which God forbid, the prioress should follow the procedure of a wise physician. After applying compresses, the ointment of encouragement, the medicine of divine Scripture, and finally the cauterizing iron of excommunication and strokes of the rod, if she then perceives that her earnest efforts are unavailing, let her apply an even better remedy: she and all the members should pray for her so that God, who can do all things, may bring about the health of the sick one. Yet if even this procedure does not heal her, then finally, the prioress must use the knife and amputate. For the apostle says: "Banish the evil one from your midst (1 Cor. 5:13);" and again, "If the unbeliever departs, let that one depart (1 Cor. 7:15)," lest one diseased sheep infect the whole flock.

Beating people with the rod is considered neither good pedagogy nor good parenting now, and the notion of whipping full-grown adults is simply unthinkable. Times have changed; theories of behavior modification have changed; the very concept of adulthood has changed; this living of the rule has changed. What has not changed, however, is the idea that human development demands that we grow through and grow beyong childish uncontrol to maturity and that we be willing to correct things in ourselves in order to do it, whatever the cost.

CHAPTER 29. READMISSION OF MEMBERS WHO LEAVE THE MONASTERY
March 6-July 6-Nov. 5

If anyone, following her own evil ways leaves the monastery but then wishes to return, she must first promise to make full amends for leaving. Let her be received back, but as a test of humility she should be given the last place. If she leaves again, or even a third time, she should be readmitted under the same conditions. After this, however, she must understand that she will be denied all prospect of return.

There are in this chapter good insights for all of us: eventually we must all settle down and do something serious with our lives and every day we must make a fresh beginning of it.

CHAPTER 30. THE MANNER OF REPROVING THE YOUNG
March 7-July 7-Nov. 6

Every age and level of understanding should receive appropriate treatment. Therefore, as often as the young, or those who cannot understand the seriousness of the penalty of excommunication, are guilty of misdeeds, they should be subjected to severe fasts or checked with sharp strokes so that they may be healed.

The real lesson of the chapter is not that young people should be beaten. The continuing value of the chapter is that it reminds us quite graphically that no one approach is equally effective with everyone. No two people are exactly the same.

CHAPTER 31. QUALIFICATIONS OF THE MONASTERY CELLARER
March 8-July 8-Nov. 7

As cellarer of the monastery, there should be chosen from the community someone who is wise, mature in conduct, temperate, not an excessive eater, not proud, excitable, offensive, dilatory or wasteful, but God-fearing, and like a parent to the whole community. She will take care of everything, but will do nothing without an order from the prioress. Let her keep to those orders.

She should not annoy the members. If anyone happens to make an unreasonable demand, she should not reject her with disdain and cause distress, but reasonably and humbly deny the improper request. Let her keep watch over her own soul, ever mindful of that saying of the apostle: "They who serve well secure a good standing for themselves"(1 Tm. 3:13). She must show every care and concern for the sick, young, guests and the poor, knowing for certain that she will be held accountable for all of them on the Day of Judgment. She will regard all utensils and goods of the monastery as sacred vessels of the altar, aware that nothing is to be neglected. She should not be prone to greed, nor be wasteful and extravagant with the goods of the monastery, but should do everything with moderation and according to the orders of the prioress.

The cellarer must do more than take care of people. A Benedictine cellarer has a responsibility to take care of things, too. Waste is not a Benedictine value. Planned obsolescence is not a Benedictine goal. Disposability is not a Benedictine quality.

CHAPTER 31: QUALIFICATIONS OF THE MONASTERY CELLARER-continued
March 9-July 9-Nov. 8

Above all, let the cellarer be humble. If goods are not available to meet a request, she will offer a kind word in reply, for it is written: "A kind word is better than the best gift (Sir. 18:17)." The cellarer should take care of all that the prioress entrusts to her, and not presume to do what the prioress has forbidden. She will provide the members their allotted amount of food without any pride or delay, lest they be led astray. For she must remember what the Scripture says that person deserves "who leads one of the little ones astray (Mt. 18:6)."

If the community is rather large, the cellarer should be given helpers, that with their assistance she may calmly perform the duties of her office. Necessary items are to be requested and given at the proper times, so that no one may be disquieted or distressed in the house of God.

We can give freedom and joy with every gift we give or we can give guilt and frugality. The person with a Benedictine tenor learns here to err on the side of largesse of spirit.

CHAPTER 32. THE TOOLS AND GOODS OF THE MONASTERY
March 10-July 10-Nov. 9

The goods of the monastery, that is, its tools, clothing or anything else, should be entrusted to members whom the prioress appoints and in whose manner of life she has confidence. She will, as she sees fit, issue to them the various articles to be cared for and collected after use. The prioress will maintain a list of these articles, so that when the members succeed one another in their assigned tasks, she may be aware of what she hands out and what she receives back.

Whoever fails to keep the things belonging to the monastery clean or treats them carelessly should be reproved. If she does not amend, let her be subjected to the discipline of the Rule.

To those who think for a moment that the spiritual life is an excuse to ignore the things of the world, to go through time suspended above the mundane, to lurch from place to place with a balmy head and a saccharine smile on the face, let this chapter be fair warning.

CHAPTER 33. MONASTICS AND PRIVATE OWNERSHIP
March 11-July 11-Nov. 10

Above all, this evil practice must be uprooted and removed from the monastery. We mean that without an order from the prioress, no one may presume to give, receive or retain anything as her own, nothing at all-not a book, writing tablets or stylus -in short not a single item, especially since monastics may not have the free disposal even of their own bodies and wills. For their needs, they are to look to the prioress of the monastery, and are not allowed anything which the prioress has not given or permitted. "All things should be the common possession of all, as it is written, so that no one presumes ownership of anything (Acts 4:32)." But if anyone is caught indulging in this most evil practice, she should be warned a first and a second time. If she does not amend, let her be subjected to punishment.

The family, the relationship that attempts to reconcile the idea of community with the independent and the independenly wealthy, the perfectly, the totally, the smugly self-sufficient, is no community, no family, no relationship at all. Why stay and work a problem out with people when you can simply leave them? And never notice that they're gone.

CHAPTER 34. DISTRIBUTION OF GOODS ACCORDING TO NEED
March 12-July 12-Nov. 11

It is written: "Distribution was made as each had need (Acts 4:35)." By this we do not imply that there should be favoritism-God forbid-but rather consideration for weaknesses. Whoever needs less should thank God and not be distressed, but whoever needs more should feel humble because of her weakness, not self-important because of the kindness shown her. In this way all the members will be at peace. First and foremost, there must be no word or sign of the evil of grumbling, no manifestation of it for any reason at all. If, however, anyone is caught grumbling, let her undergo more severe discipline.

It's an important chapter in a world where poverty is clearly an evil and not to be spiritualized while the children of the earth die with bloared stomachs. The person whose spirituality is fed by the Rule of Benedict would be acutely concerned about that, painfully disturbed about that, as was Benedict. The Benedictine spirit would not rest, in fact, until the imbalance was righted and the needs were met.

CHAPTER 35. KITCHEN SERVERS OF THE WEEK
March 13-July 13-Nov. 12

The members should serve one another. Consequently, no one will be excused from kitchen service unless she is sick or engaged in some important business of the monastery, for such service increases reward and fosters love. Let those who are not strong have help so that they may serve without distress, and let everyone receive help as the size of the community or local conditions warrant. If the community is rather large, the cellarer should be excused from kitchen service, and, as we have said, those should also be excused who are engaged in important business. Let all the rest serve one another in love.

On Saturday the one who is completing her work will do the washing. She is to wash the towels which the members use to wipe their hands and feet. Both the one who is ending service and the one who is about to begin are to wash the feet of everyone. The utensils required for the kitchen service are to be washed and returned intact to the cellarer, who in turn issues them to the one beginning the next week. In this way the cellarer will know what she hands out and what she receives back.

Benedict chooses the family meal to demonstrate that point of life where the Eucharist becomes alive for us outside of chapel. It is in litchen service that we prepare good things for the ones we love and sustain them and clean up after them.

CHAPTER 35: KITCHEN SERVERS OF THE WEEK-continued
March 14-July 14-Nov. 13

An hour before mealtime, the kitchen workers of the week should each receive a drink and some bread over and above the regular portion, so that at mealtime, they may serve one another without grumbling or hardship. On solemn days, however, they should wait until after the dismissal.

On Sunday immediately after Lauds, those beginning as well as those completing their week of service should make a profound bow in the oratory before all and ask for their prayers. Let the server completing her week recite this verse: "Blessed are you, O God, who have helped me and comforted me (Dn. 3:52; Ps. 86:17)." After this verse has been said three times, she receives a blessing. Then the one beginning her service follows and says: "O God, come to my assistance; O God, make haste to help me (Ps. 70:2)." And all repeat this verse three times. When she has received a blessing, she begins her service.

The blessing prayer for the weekly servers in the midst of the community not only ordains the monastic to serve the community but it also brings together both dimensions of life, the transcendent and the transforning, in one clear arc: Prayer is not for its own sake and the world of manual work is not a lesser world than chapel.

CHAPTER 36. THE SICK
March 15-July 15-Nov. 14

Care of the sick must rank above and before all else, so that they may truly be served as Christ who said: "I was sick and you visited me (Mt. 25:36)," and, "What you did for one of these least of my people you did for me (Mt. 25:40)." Let the sick on their part bear in mind that they are served out of honor for God, and let them not by their excessive demands distress anyone who serves them. Still, the sick must be patiently borne with, because serving them leads to a greater reward. Consequently, the prioress should be extremely careful that they suffer no neglect.

Let a separate room be designated for the sick, and let them be served by an attendant who is God-fearing, attentive and concerned. The sick may take baths whenever it is advisable, but the healthy, and especially the young, should receive permission less readily. Moreover, to regain their strength, the sick who are very weak may eat meat, but when their health improves, they should all abstain from meat as usual.

The prioress must take the greatest care that cellarers and those who serve the sick do not neglect the sick, for the shortcomings of disciples are her responsibility.

We have to ask ourselves, in a society of technological health care, how much of it we do with faith and lavish attention and depth of soul and a love that drives out repulsion. We have to ask ourselves how willing we are to take a little of our own energy on behalf of those who are no longer the life of the party, the help on the job. How much of our own precious time do we spend on those with little time left?

CHAPTER 37. THE ELDERLY AND THE YOUNG
March 16-July 16-Nov. 15

Although human nature itself is inclined to be compassionate toward the elderly and the young, the authority of the Rule should also provide for them. Since their lack of strength must always be taken into account, they should certainly not be required to follow the strictness of the Rule with regard to food, but should be treated with kindly consideration and allowed to eat before the regular hours.

There are two ages of life that lack the energy of the prime: youth and old age. Both, Benedict implies, have something to give us provided that we give them something as well. It is a vital lesson. People do not become useless simply because they do not have the strength or stamina of middle age. Life is a series of phases, each of them important, all of them worthwhile. Nothing must ever deter that, not even religious rigor or pious fervor.

Feb. 15-28

2011-02-15T00:05:00.003-05:00

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

CHAPTER 13. THE CELEBRATION OF LAUDS ON ORDINARY DAYS
Feb. 15 - June 16 - Oct. 16

On ordinary weekdays, Lauds are celebrated as follows: First, Psalm 67 is said without a refrain and slightly protracted as on Sunday so that everyone can be present for Psalm 51, which has a refrain. Next, according to custom, two more psalms are said in the following order: on Monday, Psalms 5 and 36; on Tuesday, Psalms 43 and 57; on Wednesday, Psalms 64 and 65; on Thursday, Psalms 88 and 90; on Friday, Psalms 76 and 92; on Saturday, Psalm 143 and the Canticle from Deuteronomy, divided into two sections, with the Doxology after each section. On other days, however, a Canticle from the prophets is said, according to the practice of the Roman Church. Next follow Psalms 148 through 150, a reading from the apostle recited by heart, a responsory, an Ambrosian hymn, a versicle, the Gospel canticle, the litany and the conclusion.

At the break of dawn, every day of the week, Benedict, through his organization of the morning psalms, reminds the monastic of two unfailing realities. The first is that life is not perfect, that struggle is to be expected, that the human being lives on the brink of danger and defeat at all times. As proof of that, the first psalm of Lauds, every day of the week, is a cry for help (Ps. 5), a cry for vindication (Ps. 43), a cry for protection even from secret enemies (Ps. 64), a cry to be saved from depression, the death of the spirit and on Friday, in psalm 76, a review of the power of God in their lives.

CHAPTER 13. THE CELEBRATION OF LAUDS ON ORDINARY DAYS-Continued
Feb. 16 - June 17 - Oct. 17

Assuredly, the celebration of Lauds and Vespers must never pass by without the prioress reciting the entire Prayer of Jesus at the end for all to hear, because thorns of contention are likely to spring up. Thus warned by the pledge they make to one another in the very words of this prayer: "Forgive us as we forgive (Mt. 6:12)," they may cleanse themselves of this kind of vice. At other celebrations, only the final part of this prayer is said aloud, that all may reply: "But deliver us from evil (Mt. 6:13)."

The Prayer of Jesus is designed to heal and cement and erase the pain and struggle of community life, of family life, of global life where we all live together at one another's expense.

CHAPTER 14. THE CELEBRATION OF VIGILS ON THE ANNIVERSARIES OF SAINTS
Feb. 17 - June 18 - Oct. 18

On the feasts of saints, and indeed on all solemn festivals, the Sunday order of celebration is followed, although the psalms, refrains and readings proper to the day itself are said. The procedure, however, remains the same as indicated above.

We all need heroes. We all need someone in our lives who brings courage. We all need to get to know how the Christian life looks at its best, at its most difficult, at its most joyous.

CHAPTER 15. THE TIMES FOR SAYING ALLELUIA
Feb. 18 - June 19 - Oct. 19

From the holy feast of Easter until Pentecost, "alleluia" is always said with both the psalms and the responsories. Every night from Pentecost until the beginning of Lent, it is said only with the last six psalms of Vigils. Vigils, Lauds, Prime, Terce, Sext and None are said with "alleluia" every Sunday except in Lent; at Vespers, however, a refrain is used. "Alleluia" is never said with responsories except from Easter to Pentecost.

Even life in hot fields and drab offices and small houses is somehow one long happy thought when God is its center, and blessings, however rare, however scant, are blessed.

CHAPTER 16. THE CELEBRATION OF THE DIVINE OFFICE DURING THE DAY
Feb. 19 - June 20 - Oct. 20

The prophet says: "Seven times a day have I praised you (Ps. 119:164)." We will fulfill this sacred number of seven if we satisfy our obligations of service at Lauds, Prime, Terce, Sext, None, Vespers and Compline, for it was of these hours during the day that it was said: "Seven times a day have I praised you (Ps. 119:164)." Concerning Vigils, the same prophet says: "At midnight I arose to give you praise (Ps. 119:62)." Therefore, we should "praise our Creator for just judgments" at these times: Lauds, Prime, Terce, Sext, None, Vespers and Compline; and "let us arise at night to give praise (Ps. 119:164, 62)."

Benedict scheduled prayer times during the day to coincide with the times of the changing of the Roman imperial guard. When the world was revering its secular rulers Benedict taught us to give our homage to God, the divine ruler of heaven and earth.

CHAPTER 17. THE NUMBER OF PSALMS TO BE SUNG AT THESE HOURS
Feb. 20 - June 21 - Oct. 21

We have already established the order for psalmody at Vigils and Lauds. Now let us arrange the remaining hours. Three psalms are to be said at Prime, each followed by the Doxology. The hymn for this hour is sung after the opening versicle, "O God, come to my assistance (Ps. 70:2)," before the psalmody begins. One reading follows the three psalms, and the hour is concluded with a versicle, "Christ, have mercy" and the dismissal.

Prayer is celebrated in the same way at Terce, Sext and None: that is, the opening verse, the hymn appropriate to each hour, three psalms, a reading with a versicle, "Christ, have mercy" and the dismissal. If the community is rather large, refrains are used with the psalms; if it is smaller, the psalms are said without refrain.

At Vespers the number of psalms should be limited to four, with refrain. After these psalms there follow: a reading and responsory, an Ambrosian hymn, a versicle, the Gospel canticle, the litany, and, immediately before the dismissal, the Prayer of Jesus.

Compline is limited to three psalms without refrain. After the psalmody comes the hymn for this hour, followed by a reading, a versicle, "Christ, have mercy," a blessing and the dismissal.

What psalm prayers can we say without reading? What prayers ring in our hearts? What memorized material does run through our minds and why do we memorize what we do but not our prayers?

CHAPTER 18. THE ORDER OF THE PSALMODY
Feb. 21 - June 22 - Oct. 22

Each of the day hours begins with the verse, "O God, come to my assistance; O God, make haste to help me (Ps. 70:2)," followed by the Doxology and the appropriate hymn.

Then, on Sunday at Prime, four sections of Psalm 119 are said. At the other hours, that is, at Terce, Sext and None, three sections of this psalm are said. On Monday three psalms are said at Prime: Psalms 1, 2 and 6. At Prime each day thereafter until Sunday, three psalms are said in consecutive order as far as Psalm 20. Psalms 9 and 18 are each divided into two sections. In this way, Sunday Vigils can always begin with Psalm 21.

The psalms for Prime and the day hours of the psalmody--Terce, Sect and None--are relatively ordinary. They simply recite psalms 1-20 in order. But they do it with two major emphases. The first is the opening of the office with the verse, "O God, come to my assistance," the continuing reminder that even prayer is a gift from God.

CHAPTER 18. THE ORDER OF THE PSALMODY-Continued
Feb. 22 - June 23 - Oct. 23

On Monday at Terce, Sext and None, the remaining nine sections of Psalm 119 are said, three sections at each hour. Psalm 119 is thus completed in two days, Sunday and Monday. On Tuesday, three psalms are said at each of the hours of Terce, Sext and None. These are the nine psalms, 120 through 128. The same psalms are repeated at these hours daily up to Sunday. Likewise, the arrangement of hymns, readings and versicles for these days remains the same. In this way, Psalm 119 will always begin on Sunday.

The minor hours--Terce, Sext and None--are descants in the structure of Benedict's daily office. They repeat the same messages over and over. Over and over, every day of their lives the monastic hears the same message: God delivers us, God is our refuge, God will save us from those who seek to destroy us, God will bring us home.

CHAPTER 18. THE ORDER OF THE PSALMODY-Continued
Feb. 23 - June 24 - Oct. 24

Four psalms are sung each day at Vespers, starting with Psalm 110 and ending with Psalm 147, omitting the psalms in this series already assigned to other hours, namely, Psalms 118 through 128, Psalm 134 and Psalm 143. All the remaining psalms are said at Vespers. Since this leaves three psalms too few, the longer ones in the series should be divided: that is, Psalms 139, 144 and 145. And because Psalm 117 is short, it can be joined to Psalm 116. This is the order of psalms for Vespers; the rest is as arranged above: the reading, responsory, hymn, versicle and canticle.

The same psalms-4, 91 and 134-are said each day at Compline. The remaining psalms not accounted for in this arrangement for the day hours are distributed evenly at Vigils over the seven nights of the week. Longer psalms are to be divided so that twelve psalms are said each night.

Above all else we urge that if anyone finds this distribution of the psalms unsatisfactory, they should arrange whatever they judge better, provided that the full complement of one hundred and fifty psalms is by all means carefully maintained every week, and that the series begins anew each Sunday at Vigils.

For members who in a week's time say less than the full Psalter with the customary canticles betray extreme indolence and lack of devotion in their service. We read, after all, that our holy ancestors, energetic as they were, did all this in a single day. Let us hope that we, lukewarm as we are, can achieve it in a whole week.

Benedict implies very clearly in this chapter on the order of the psalms that a full prayer life must be based on a total immersion in all the life experiences to which the psalms are a response.

CHAPTER 19. THE DISCIPLINE OF PSALMODY
Feb. 24 - June 26 - Oct. 26

We believe that the divine presence is everywhere and "that in every place the eyes of God are watching the good and the wicked (Prov. 15:3)." But beyond the least doubt we should believe this to be especially true when we celebrate the divine office.

We must always remember, therefore, what the prophet says: "Serve God with reverence (Ps. 2:11)," and again, "Sing praise wisely (Ps. 47:8);" and, "In the presence of the angels I will sing to you (Ps. 138:1)." Let us consider, then, how we ought to sing the psalms in such a way that our minds are in harmony with our voices.

Prayer brings us to burn off the dross of what clings to our souls like mildew and sets us free for deeper, richer, truer lives in which we become what we seek.

CHAPTER 20. REVERENCE IN PRAYER
Feb. 25 - June 27 - Oct. 27

Whenever we want to ask a favor of someone powerful, we do it humbly and respectfully, for fear of presumption. How much more important, then, to lay our petitions before the God of All with the utmost humility and sincere devotion. We must know that God regards our purity of heart and tears of compunction, not our many words. Prayer should therefore be short and pure, unless perhaps it is prolonged under the inspiration of divine grace. In community, however, prayer should always be brief; and when the prioress gives the signal, all should rise together.

The function of prayer is to bring us in to touch with ourselves, as well. That's what Benedict wants for those who live the prayer life he describes, not long hours spent in chapel but a lifetime lived in the spirit of God.

CHAPTER 21. THE DEANS OF THE MONASTERY
Feb. 26 - June 28 - Oct. 28

If the community is rather large, some chosen for their good repute and holy life should be made deans. They will take care of their groups of ten, managing all affairs according to the commandments of God and the orders of their prioress. Anyone selected as a dean should be the kind of person with whom the prioress can confidently share the burdens of her office. They are to be chosen for virtuous living and wise teaching, not for their rank.

If perhaps one of these deans is found to be puffed up with any pride, and so deserving of censure, she is to be reproved once, twice and even a third time. Should she refuse to amend, she must be removed from office and replaced by another who is worthy. We prescribe the same course of action in regard to the subprioress.

To share authority is not the same as to give it away. To share authority means that those who are responsible for the group must arrive at common decisions, share a common wisdom, come to a common commitment, and then teach it together is such a way that the community is united, not divided, by the people chosen to lead it.

CHAPTER 22. THE SLEEPING ARRANGEMENTS OF MONASTICS
Feb. 27 - June 29 - Oct. 29

Members are to sleep in separate beds. They receive bedding as provided by the prioress, suitable to monastic life. If possible, all are to sleep in one place, but should the size of the community preclude this, they will sleep in groups of ten or twenty under the watchful care of elders. A lamp must be kept burning in the room until morning.

They sleep clothed and girded with belts or cords; but they should remove their knives, lest they accidentally cut themselves in their sleep. Thus the members will always be ready to arise without delay when the signal is given; each will hasten to arrive at the Opus Dei before the others, yet with all dignity and decorum. The younger members should not have their beds next to each other, but interspersed among those of the elders. On arising for the Opus Dei, they will quietly encourage each other, for the sleepy like to make excuses.

Personal modesty, simplicity, readiness, and encouragement in life may well be the staples of community living, of family life, or decent society even today. What, after all, can shatter any group faster than the one person who is dedicated to being conspicuous, overdone, resistant, or self-centered?

CHAPTER 23. EXCOMMUNICATION FOR FAULTS
Feb. 28 - June 30 - Oct. 30

If anyone is found to be stubborn or disobedient or proud, if she grumbles or in any way despises the Rule and defies the orders of the elders, she should be warned twice privately by them in accord with Christ's injunction (Mt. 18:15-16). If she does not amend, she must be rebuked publicly in the presence of everyone. But if even then she does not reform, let her be excommunicated, provided that she understands the nature of this punishment. If however she lacks understanding let her undergo corporal punishment.

In one of the gentlest monastic rules ever written, Benedict devotes eight straight chapters to punishment and its techniques, none of them either very acceptable or very applicable today....Benedict punishes severely only for the destruction of the sense of community itself.

Feb. 1-14

2011-02-01T00:04:00.001-05:00

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

CHAPTER 7. HUMILITY - Continued

Feb. 1 - June 2 - Oct. 2

The fourth step of humility is that in this obedience under difficult, unfavorable, or even unjust conditions, our hearts quietly embrace suffering and endure it without weakening or seeking escape. For Scripture has it: "Anyone who perseveres to the end will be saved (Mt. 10:22)," and again, "Be brave of heart and rely on God (Ps. 27:14)." Another passage shows how the faithful must endure everything, even contradiction, for the sake of God, saying in the person of those who suffer, "For your sake we are put to death continually; we are regarded as sheep marked for slaughter (Rom. 8:36; Ps. 44:22)."

They are so confident in their expectation of reward from God that they continue joyfully and say, "But in all this we overcome because of Christ who so greatly loved us (Rom. 8:37)." Elsewhere Scripture says: "O God, you have tested us, you have tried us as silver is tried by fire; you have led us into a snare, you have placed afflictions on our backs (Ps. 66:10-11)." Then, to show that we ought to be under a prioress, it adds: "You have placed others over our heads (Ps. 66:12)."

In truth, those who are patient amid hardships and unjust treatment are fulfilling God's command: "When struck on one cheek, they turn the other; when deprived of their coat, they offer their cloak also; when pressed into service for one mile, they go two (Mt. 5:39-41)." With the apostle Paul, they bear with "false sisters and brothers, endure persecution, and bless those who curse them (2 Cor. 11:26; 1 Cor. 4:12)."

This is the degree of humility that calls for emotional stability, for holding on when things do not go our way, for withstanding the storms of life rather than having to flail against the wind and, as a result, lose the opportunity to control ourselves when there is nothing else in life that we can control.

CHAPTER 7. HUMILITY - Continued

Feb. 2 - June 3 - Oct. 3

The fifth step of humility is that we do not conceal from the prioress any sinful thoughts entering our hearts, or any wrongs committed in secret, but rather confess them humbly. Concerning this, Scripture exhorts us: "Make known your way to God and hope in God (Ps. 37:5)." And again, "Confess to God, for goodness and mercy endure forever (Ps. 106:1; Ps. 118:1)." So too the prophet: "To you I have acknowledged my offense; my faults I have not concealed. I have said: Against myself I will report my faults to you, and you have forgiven the wickedness of my heart (Ps. 32:5)."

Once we know who we are, all the delusions of grandeur, all the righteousness that's in us dies and we come to peace with the world.

CHAPTER 7. HUMILITY - Continued

Feb. 3 - June 4 - Oct. 4

The sixth step of humility is that we are content with the lowest and most menial treatment, and regard ourselves as a poor and worthless worker in whatever task we are given, saying with the prophet: "I am insignificant and ignorant, no better than a beast before you, yet I am with you always (Ps. 73:22-23)."

Benedict tells us to quit climbing. If we can learn to love life where we are, in what we have, then we will have room in our souls for what life alone does not have to offer.

CHAPTER 7. HUMILITY - Continued

Feb. 4 - June 5 - Oct. 5

The seventh step of humility is that we not only admit with our tongues but are also convinced in our hearts that we are inferior to all and of less value, humbling ourselves and saying with the prophet: "I am truly a worm, not even human, scorned and despised by all (Ps. 22:7)." "I was exalted, then I was humbled and overwhelmed with confusion (Ps. 88:16)." And again, "It is a blessing that you have humbled me so that I can learn your commandments (Ps. 119:71, 73)."

Aware of our own meager virtues, conscious of our own massive failures despite all our great efforts, all our fine desires, we have in this degree of humility, this acceptance of ourselves, the chance to understand the failures of others. We have there the opportunity to become kind.

CHAPTER 7. HUMILITY - Continued

Feb. 5 - June 6 - Oct. 6

The eighth step of humility is that we do only what is endorsed by the common rule of the monastery and the example set by the prioress.

It is so simple to become a law unto ourselves. The problem with it is that it leaves us little chance to be carried by others. It takes a great deal of time to learn all the secrets of life by ourselves.

CHAPTER 7. HUMILITY - Continued

Feb. 6 - June 7 - Oct. 7

The ninth step of humility is that we control our tongues and remain silent, not speaking unless asked a question, for Scripture warns, "In a flood of words you will not avoid sinning (Prv. 10:19)," and, "A talkative person goes about aimlessly on earth (Ps 140:12)."

When arrogance erupts anywhere, it erupts invariably in speech. Our opinions become the rule. Our ideas become the goal. Our judgments become the norm. Our word becomes the last work, the only word.

CHAPTER 7. HUMILITY - Continued

Feb. 7 - June 8 - Oct. 8

The tenth step of humility is that we are not given to ready laughter, for it is written: "Only fools raise their voices in laughter (Sir 21:23)."

Humor and laughter are not necessarily the same thing. Humor permits us to see into life from a fresh and gracious perspective. We learn to take ourselves more lightly in the presence of good humor. Humor gives us the strength to bear what cannot be changed, and the sight to see the human under the pompous.

CHAPTER 7. HUMILITY - Continued

Feb. 8 - June 9 - Oct. 9

The eleventh step of humility is that we speak gently and without laughter, seriously and with becoming modesty, briefly and reasonably, but without raising our voices, as it is written: "The wise are known by few words."

There is room, humility knows, for all of us in life. We are each an ember of the mind of God and we are each sent to illumine the other through the dark places of life to sanctuaries of truth and peace where God can be God for us because we have relieved ourselves of the ordeal of begin god ourselves.

CHAPTER 7. HUMILITY - Continued

Feb. 9 - June 10 - Oct. 10

The twelfth step of humility is that we always manifest humility in our bearing no less than in our hearts, so that it is evident at the Opus Dei, in the oratory, the monastery or the garden, on a journey or in the field, or anywhere else. Whether sitting, walking or standing, our heads must be bowed and our eyes cast down. Judging ourselves always guilty on account of our sins, we should consider that we are already at the fearful judgment, and constantly say in our hearts what the publican in the Gospel said with downcast eyes: "I am a sinner, not worthy to look to the heavens (Lk. 18:13)." And with the prophet: "I am bowed down and humbled in every way (Ps. 38:7-9; Ps. 119:107)."

Now, therefore, after ascending all these steps of humility, we will quickly arrive at the "perfect love" of God which "casts out fear (1 Jn. 4:18)." Through this love, all that we once performed with dread, we will now begin to observe without effort, as though naturally, from habit, no longer out of fear of hell, but out of love for Christ, good habit and delight in virtue. All this God will by the Holy Spirit graciously manifest in us now cleansed of vices and sins.

The entire chapter is such a nonmechanistic, totally human approach to God. If we reach out and meet God here where God is, if we accept God's will in life where our will does not prevail, if we are willing to learn from others....There will be nothing left to fear.

CHAPTER 8. THE DIVINE OFFICE AT NIGHT

Feb. 10 - June 11 - Oct. 11

During the winter season, that is, from the first of November until Easter, it seems reasonable to arise at the eighth hour of the night. By sleeping until a little past the middle of the night, the community can arise with their food fully digested. In the time remaining after Vigils, those who need to learn some of the Psalter or readings should study them.

Between Easter and the first of November mentioned above, the time for Vigils should be adjusted so that a very short interval after Vigils will give the members opportunity to care for nature's needs. Then, at daybreak, Lauds should follow immediately.

There are three dimensions of the treatment of prayer in the Rule of Benedict that deserve special attention. In the first place, it is presented immediately after the chapter on humility. In the second place, it is not a treatise on private prayer. In the third place, it is scriptural rather than personal.

CHAPTER 9. THE NUMBER OF PSALMS AT THE NIGHT OFFICE

Feb. 11 - June 12 - Oct. 12

During the winter season, Vigils begin with the verse: "O God, open my lips and my mouth shall proclaim your praise (Ps. 51:17)." After this has been said three times, the following order is observed: Psalm 3 with Doxology; Psalm 9 with a refrain, or at least chanted; an Ambrosian hymn; then six psalms with refrain.

After the psalmody, a versicle is said and the prioress gives a blessing. When all are seated on the benches, the members in turn read three selections from the book on the lectern. After each reading a responsory is sung. The Doxology is not sung after the first two responsories, but only after the third reading. As soon as the cantor begins to sing the Doxology, let all rise from their seats in honor and reverence for the Holy Trinity. Besides the inspired books of the Old and New Testaments, the works read at Vigils should include explanations of scripture by reputable and orthodox writers.

When these three readings and their responsories have been finished, the remaining six psalms are sung with an "alleluia" refrain. This ended, there follow a reading from the apostle recited by heart, a versicle and the litany, that is, "Christ, have mercy." And so Vigils are concluded.

Benedict introduces in Chapter 9 what is central to Benedictine spirituality, immersion in the Scriptures. He wants us to do more than read them. He wants us to study them, to wrestle with them, to understand them, to make them part of us, to let them grow in us through the work of traditional and contemporary scholarship so that the faith can stay green in us.

CHAPTER 10. THE ARRANGEMENT OF THE NIGHT OFFICE IN SUMMER

Feb. 12 - June 13 - Oct. 13

From Easter until the first of November, the winter arrangement for the number of psalms is followed. But because summer nights are shorter, the readings from the book are omitted. In place of the three readings, one from the Old Testament is substituted. This is to be recited by heart, followed by a short responsory. In everything else, the winter arrangement for Vigils is kept. Thus, winter and summer, there are never fewer than twelve psalms at Vigils, not counting Psalms 3 and 95.

The message of Benedictine spirituality is a consistent one: live life normally, live life thoughtfully, life life profoundly, live life well. Never neglect the never exaggerate. It is a lesson that a world full of cults and fads and workaholics and short courses in difficult subjects needs dearly to learn.

CHAPTER 11. THE CELEBRATION OF VIGILS ON SUNDAY

Feb. 13 - June 14 - Oct. 14

On Sunday the community should arise earlier for Vigils. In these Vigils, too, there must be moderation in quantity: first, as we have already indicated, six psalms are said, followed by a versicle. Then the members, seated on the benches and arranged in their proper order, listen to four readings from the book. After each reading a responsory is sung, but the Doxology is added only to the fourth. When the cantor begins it, all immediately rise in reverence.

After these readings the same order is repeated: six more psalms with refrain as before, a versicle, then four more readings and their responsories, as above. Next, three canticles from the prophets, chosen by the prioress, are said with an "alleluia" refrain. After a versicle and the prioress= blessing, four New Testament readings follow with their responsories, as above. After the fourth responsory, the prioress begins the hymn "We praise you, God." When that is finished, she reads from the Gospels while all stand with respect and awe. At the conclusion of the Gospel reading, all reply "Amen," and immediately the prioress intones the hymn "To you be praise." After a final blessing, Lauds begin.

This arrangement for Sunday Vigils should be followed at all times, summer and winter, unless - God forbid - the members happen to arise too late. In that case, the readings or responsories will have to be shortened. Let special care be taken that this not happen, but if it does, the one at fault is to make due satisfaction to God in the oratory.

In Benedictine spirituality the sabbath is the moment for returning to the surety and solemnity of life, for setting our sights above the daily, for restating the basics, for giving meaning to the rest of the week so that the mundane and the immediate do not become the level of our existence.

CHAPTER 12. THE CELEBRATION OF THE SOLEMNITY OF LAUDS

Feb. 14 - June 15 - Oct. 15

Sunday Lauds begin with Psalm 67, said straight through without a refrain. Then Psalm 51 follows with an "alleluia" refrain. Lauds continue with Psalms 118 and 63, the Canticle of the Three Young Men, Psalms 148 through 150, a reading from the Apocalypse recited by heart and followed by a responsory, an Ambrosian hymn, a versicle, the gospel canticle, the litany and the conclusion.

Sunday Lauds in the monastic liturgy is a soul-splitting commitment to go on. The point is that every life needs points along the way that enable us to rise above the petty daily problems, the overwhelming tragedies of our lives and begin again, whatever our circumstances, full of confidence, not because we know ourselves to be faithful, but because our God is.