Chapter 19 The Discipline of the Psalmody
Let us look only to Jesus, the One who began our faith and who makes it perfect. (Heb 12:2)
When engaged in the Work of God, always press in the direction of mindfulness.
Of course, we want to press in the direction of mindfulness at all times, because we know we are always in the presence of God. But as beginners, we can put our greatest effort into being mindful during liturgical prayer as a starting point.
Chapter 20 Reverence at Prayer
Be merciful to me, O Lord, for I am calling on you constantly. (Ps. 86:3)
Keep your prayer short and pure.
Why? Because this is your heart reaching out to God with longing and devotion. We have all read or heard beautiful and inspiring prayers that are not short! Whatever good effect they may intend or inspire, they are meant to elevate the hearer rather than express the deepest, most humble cry of the author. St. Benedict reminds us that we are communicating with God in prayer, not with each other. Your prayers to God are best short and genuine--the title of a book by Anne Lamott suggests what this might be like-- Help Thanks Wow.
Chapter 31 Qualifications of the Cellarer
Now a bishop must be . . . temperate, sensible, respectable, hospitable, an apt teacher, not a drunkard, not violent but gentle, not quarrelsome, and not a lover of money (1 Tim 3:2-3)
In our monasteries, we are all a part of leadership, as well as of those led. Even as beginners, we must aspire to the personal qualities listed here: wise, mature in conduct, temperate, not gluttonous, not proud, excitable, stingy, or wasteful, but God-fearing and like a parent to the whole community. . . . Above all let the cellarer be humble.”
Chapter 32 The Tools and Goods of the Monastery
All things were made through him, and without him was not any thing made that was made. (Jn 1:3)
We abjure the disposable, and honor the tools we are given. We reject “throwaway culture.” Also, when using goods, we take care of them as if they were God’s alone. While we are beginners. A little further along, we will take care of them because we can’t help loving them.
Chapter 33 Private Ownership
Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. (Acts 4:32)
Consider the difference between needs and wants in your own life.
Private ownership, says St. Benedict, is ‘a detestable vice.’ Given that language, we should not rush past this one, even though it does not seem directly applicable to a community who have separate homes and incomes.
We have principles of spending based on our upbringing, and the values of our current community. One of these might be ‘affordability.’ We have all heard people say, ‘Well if you can afford it, it is a nice thing to have.’ But what counts as affordable depends on the size of your bank account, not on the value of the thing itself.
Teasing out the line between needs and wants is something each of us must do for our own situation, and it is a process that continues as long as we live! The action item for this pass through the Rule is to begin to consider the difference in your own life.
Chapter 35 Weekly Kitchen Servers
You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. (Jn 13:13-14)
The message for us this time through the Rule may be that everyone must participate in the most menial of tasks, which should be organized so as not to be a burden on any one person, and also allow even those with disabilities to serve.
Chapter 39 The Quantity of Food
The one who observes a special day, observes it to honor the Lord. The one who eats, eats to honor the Lord, since he gives thanks to God. And the one who does not eat, refrains from eating to honor the Lord; yet he, too, gives thanks to God. (Rom 14:6)
Keep your food and drink simple and cheap.
There is a certain refinement about eating and drinking that accompanies a more expensive style of living. Having the taste to distinguish between good wine, and better wine. Being able to appreciate the superiority of fresh-squeezed orange juice over powdered drink mix. Many people find this kind of refinement to be morally neutral, or even desirable, as an expression of good taste.
St. Benedict stresses frugality. While he wants everyone to have enough, he doesn’t want anyone to develop or admire this kind of taste.
Chapter 40 The Quantity of Drink
He causes grass to sprout for the animals and vegetation for the work of man, to bring forth bread from the earth. And wine, which cheers man’s heart, to make the face shine from oil, and bread, which sustains man’s heart. (Ps 104:13-14)
Whatever its level now, reduce your alcohol consumption.
Wine cheers our hearts, the Psalmist says, and St. Benedict does not deny it, but he warns against allowing drunkenness to creep in. He offers the model of the desert Mothers and Fathers, who drank no wine at all.
Chapter 41 The Times for Community Meals
For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that (Tim 6:7-8)
Move toward eating less frequently.
In the Rule, there is one meal a day, or sometimes an additional collation. It is surprising how much of our food consumption is for fun, rather than for need. Taking into account your individual needs, do what you can to reduce eating for fun.
Chapter 42 Silence after Compline
For God alone, O my soul, wait in silence, for my hope is from him. (Ps 62:5)
Accept silence as a gift, and enjoy it as often as possible.
It is in the silence of our hearts that we are most able to experience the presence of God. External silence is a prerequisite for ‘heart silence,’ especially for beginners.
Chapter 43 Tardiness at the Work of God or at Table
Whatever you do, work heartily, as for the Lord and not for men. (Col:3:23)
Make attending the meetings of your monastery the highest priority.
As we do not daily pray and eat together in our monastery, for us, this implies a sacred commitment to the time established for the group to be together, either in person, or virtually. While it is better to come in late than not to appear at all, it is best to make whatever sacrifice is necessary to attend. Either way, we are demonstrating where the community stands in our list of priorities.
Chapter 44 Satisfaction by the Excommunicated
Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you. (Heb 13:17)
Take responsibility for your own failures.
We have all experienced the requirement to be obedient to authorities we did not choose. Our parents, teachers, the police, etc. Benedictine obedience is chosen, not imposed. When we fail our community through lackluster attendance or practice, we need to make satisfaction. The nature of this satisfaction should be considered by the group, but most especially by the one who needs to make it.
Chapter 48 The Daily Manual Labor
She watches over the affairs of her household and does not eat the bread of idleness. (Prov 31:27)
The daily routine must include manual labor, as well as reading and the psalms.
Nowadays one can work hard for hours without ever getting out of a chair. Manual work is a reminder of the basic needs of life (chopping wood, hauling water) and is also a tonic because it requires interacting with Creation.
Spiritual reading (lectio divina) also must have its own time on the schedule. If you have spent time today musing over a psalm, and also mopping the floor, it was a day well spent!
Chapter 49 The Observance of Lent
Then I turned my face to the Lord God, seeking him by prayer and pleas for mercy with fasting and sackcloth and ashes. (Daniel 9:3)
Step up your game.
Lent is a time to step up your game, whether you are giving something up, or taking something on. As Lent approaches, the community may ponder what it means to them as a group. Are we going to initiate a practice we mean to continue after Easter? Are we going to make a considerable sacrifice for the benefit of others? This will be fun, trust me. And after a few years, the meaning will change!
Chapter 50 Those Working at a Distance, or Traveling
Seven times a day do I praise thee because of thy righteous judgments. Great peace have they which love thy law: And nothing shall offend them. (Ps 119:164-165)
Do not neglect liturgy, even if it is inconvenient to you or to others. Even if you are in a meeting.
This takes consistency and perseverance. As you press in this direction, one intermediate step might be to recite the one psalm you have memorized from Sext, say, or Vespers, at the appropriate hour. Another adaptation would be to pray the hour a little early, if you know that you will be in a meeting at noon. But keep pushing toward praying the Office in its entirety.
Chapter 51 Those on a Short Journey
Remember the Lord in everything you do, and he will show you the right way. (Proverbs 3:6)
Avoid occasions that may tempt you away from your community or your practice.
Nowadays, ‘eating out’ includes a quick trip to a fast food drive-through. In St. Benedict’s day, eating was almost always a social event, and an invitation to eat required reciprocity. As a member of a monastic community, your priority is to the values and practices of that group. Creating obligations outside of that group is perhaps an issue your monastery should discuss.
Chapter 52 The Oratory of the Monastery
. . . when you pray, go into your room, close the door and pray to your Father, who is unseen. (Mt. 6:6)
Keep the oratory a place for worship
The oratory is the place for beautiful things, and for silence. It is good for you to have a place that is only used for attending to the Lord. If you do not have such a space, you might have a particular posture for liturgical prayer, or a ritual that distinguishes that prayer time from the rest of the day.
Chapter 53 The Reception of Guests
I was a stranger and you took me in (Matt 25:35)
Be on the lookout for the poor and the stranger to welcome.
“The greatest care should be shown in the reception of the poor and travelers, because Christ is received more especially in them, whereas our awe for the wealthy itself gains them respect.” (RSB, Ch53)
While there is no physical monastery that might receive guests, we all have the opportunity for guests in our lives, and these guests are not already our personal friends.
Chapter 55 The Clothing and Footgear of the Community
Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? (Matt 6:25)
Personal belongings, including clothing and bedding, should be kept to a minimum.
What this means will vary from person to person, but all of us should routinely ask ourselves if any particular belonging is really necessary.
Chapter 57 The Artisans of the Monastery
If anyone serves, they should do so with the strength God provides, so that in all things God may be praised through Jesus Christ. (1 Peter 4:11)
Do not become proud about your skills, or your ability to bring in money. Do not allow making a profit to become the highest good.
From childhood, many of us have been taught that our identity is defined by our work, and work does develop the identity in a direction. In our monastery, our work is to purify our souls and build up the Reign of God; all else is secondary.
This is another way of rejecting the values of the world.
Chapter 66 The Porter of the Monastery
“For my thoughts are not your thoughts, neither are your ways my ways,” declares the Lord.
“As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” (Is 55:8-9)
Keep an unmistakable boundary between the world and the community; also welcome the guest into the community.
We want to always be attending to the invisible realities, not distracted by ‘the world. It is a task that requires considerable resolution. It is not good for your soul to go about outside because you will inevitably be tempted to go along with a world-view and lifestyle that you have become a monastic to resist. Guests are welcome, as long as they accept the world-view and lifestyle of our monastery--at least for the duration of their stay.
Chapter 67 Those Sent on a Journey
. . . everything that does not come from faith is sin. (Rom 14:23)
Don’t read trivial gossip on Twitter, etc. And certainly do not share trivial gossip from Twitter with others!
Everything not oriented toward holiness is a distraction from holiness. So listening to idle talk, watching something evil--even playing phone games!—is to be avoided. And when it cannot be avoided, you may want to make amends, or ask a blessing from the community.
Chapter 68 Assignment of Impossible Tasks
Do all things without grumbling or disputing, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world (Phil 2:14-15)
Try to do as you are asked.
If you are asked to do something, do not be hasty in saying, “Oh, that is too much for me.” It may be God has something for you to learn in your failure, if you fail. But you can return to the community, and admit it is beyond you.
Chapter 69 The Presumption of Defending Another
I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought.
Never participate in factions in the monastery.
Your allegiance is first to God, and then to the community. Do not speak or act in a way to undermine either.
Chapter 71 Mutual Obedience
Behold, to obey is better than sacrifice, and to hearken than the fat of rams” (1 Sam. 15:22)
Obeying one another is a high priority--consider carefully before you don’t.
You may even want to consult someone about this, so you are not following your own will. Obedience, in this new world we are creating, is a blessing.
Chapter 72 Good Zeal
I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize of God’s heavenly calling in Christ Jesus.…(Phil 3:13-14)
All aboard the train bound for Glory!
No one gets a ticket unless everyone does! Let’s keep pressing in the direction of holiness, helping our sisters and brothers when they feel faint.
Appendix
Prayer
Silent contemplation
Christians have practiced silent contemplation before God since the time of Christ, and others from other traditions have practiced it since long before then. The following is one way for beginners to get started. There are elements of this practice that resemble learning how to ride a bicycle; that is, some physical skills to learn before you can take off with joy.
Set a timer for a length that is not intimidating. If ten minutes sounds like too much, make it five. You can always continue in silence when your timer goes off, if you like.
If you can, sit in a quiet spot. This is especially important when you are getting started, and are easily distracted by noise.
Attend to your breathing. Do you feel it in your chest? Or perhaps in your nose, as the air enters? Over time, you may be able to move your awareness of your breath to your belly. You can practice this anytime you are not being social. We find a long car trip to be a good time to practice.
When you notice you are distracted from your breathing, go back to it. This is the core of the practice. You will be distracted, and have to return to noticing your breath over and over. Don’t bother blaming yourself, because you are learning something new. Did you blame yourself for not recognizing the letter ‘a’ when you were learning to read?
Those are the basics. It may be helpful to start every session with a phrase that has meaning for you, such as “In You I live and move and have my being.” (Acts 17:28), or “You are closer to me than I am to myself.” (St. Augustine, (Confessions III, 6, 11) Build up the amount of time you spend in silent worship as you are able, and if you can, sit down to silence more than once a day.
Once you are routinely praying in this manner for ten or more minutes once or more each day, you may want to put some effort into remaining physically still. When a joint starts to ache, or an eye starts to itch so much that you are distracted from your breathing, direct your attention to the spot of the discomfort instead of moving to relieve it. You will be surprised at the result, we think!
Physical and external stillness support inner stillness. You will be drawing your attention back to the breath for the rest of your life, although maybe not as frequently in years to come. For a further discussion of this kind of prayer, we recommend The Cloud of Unknowing.
Cordelia and Daphne are starting such a practice together. Cordelia has sat in silence before, but not for a long while. She is disciplined and goal-oriented, and now she is frustrated with her inability to keep her attention on her breath the way she used to. Daphne is not so disciplined. She was the kind of child who could stare out a window for an hour. She also has trouble keeping her attention on her breath, because she is not aware of where her attention is. When their time is up, Cordelia is upset with herself, and ashamed. Daphne feels as if she just woke up from a nap. Both of them were immersed in the Holy, although neither of them knows it yet.
Lectio Divina
As you have seen in the Rule, Benedictines are instructed to spend hours every day in lectio, and in memorizing Scripture. This may well be the most fun part of the practices. When you are getting started, you may want to choose a Scripture passage, or a piece of visual art, and set your timer again. Ask the Holy Spirit for help, and then muse on the object you have selected. THIS is the time to hold up thoughts and watch them glitter! Stay with them until the glittering ceases, and you get bored. Stay with the object until a new understanding arises. This may take weeks, or minutes. If it stops being fruitful, switch to another passage or object. You can always return. For more on this practice, Holy Longing offers an eight-part, self-guided series.
Liturgical prayer
St. Benedict calls this the Opus Dei; or the Work of God, and it is central to Benedictine life in an enclosed monastery. For us, living under our several roofs, it is also central, although it may not be communal in the sense of being in the physical presence of others. It is communal, in the sense of the global community. Someone, somewhere, is praying the Divine Office every hour of the twenty-four. When we share in the Divine Office, we are making the invisible realities visible.
Most of us learned to read for information, and this kind of prayerful reading may be difficult--Oh yeah, I remember that part from yesterday; got it; let’s move on--but it can be learned. Spending time studying a psalm outside of liturgical prayer can help you become aware of new heights, depths, and breadth. One useful technique is the Jewish method for creating midrashim; commentaries on the text that are meant to supplement rather than replace a more literal meaning. Midrash can be a conversation over time with other interpreters. It can turn on a single word--what if the word ‘us’ in that passage means all of humanity? What if it refers to all of Creation?
Jacob Neusner distinguishes three midrash processes:
Paraphrase: recounting the content of the biblical text in different language that may change the sense;
Prophecy: reading the text as an account of something happening or about to happen in the interpreter’s time;
Parable or allegory: indicating deeper meanings of the words of the text as speaking of something other than the superficial meaning of the words or of everyday reality, as when the love of man and woman in the Song of Songs is interpreted as referring to the love between God and Israel or the Church as in Isaiah 5[36] and in the New Testament.[37]]
Once one psalm opens up for you, the next one will be easier to study. Again, this is a practice, and it is to be hoped that whatever you learned about the psalm you chose will be overthrown, or elaborated on, next time you consider it.
Fasting
St. Benedict does not order you to fast, he orders you to love fasting! This is another thing that takes practice. Doing without means deprivation of something you are used to taking for granted, like regular meals. Grace is alive in every moment, but we are so easily distracted by the habitual call of this or that desire.
Consider two friends, taking a bus trip. The bus leaves very early in the morning, and Alice, who says she absolutely cannot start a day without coffee, doesn’t have time for a cup. Beatrice does not have that relationship with coffee, and as the bus rolls through the dark, and the sky begins to lighten, and they can see the sun about to come over the distant hills, Alice and Beatrice are experiencing the moment differently.
Alice, we can imagine, is preoccupied with the absence of coffee, very aware of how she feels, and not happy about it. We don’t know what is going on with Beatrice, but it is not that. She has the opportunity to be alive to grace, not because she doesn’t drink coffee, but because that is not her issue.
One strength of the Rule is that it requires practices that break our habit of putting our own comfort first.
Alice sighs in resignation. There will be no coffee at least until the next stop. She looks over Beatrice’s shoulder at the rising sun, and realizes she has a choice here: to continue to obsess over the thing she wants that she cannot have right now, or to notice the great big beautiful world we live in. Or--she can do both. She is a person with an urgent desire for coffee, living in a great big beautiful world. The bus rolls on.
Alice discovers she can direct her attention to the sunrise, or to her desire. For the first morning in a long time, her attention is not totally consumed by the quest for coffee, although the desire is still there. Huh, she thinks. It is possible to start a day without coffee, and look at what the morning out there has to offer! Wow.
The enforced asceticism has given Alice an opportunity to confront her own self-absorption. Beatrice may be aware of the sunrise, or engulfed in her own version of self-absorption. She might be wondering if she remembered to lock the front door, and be worried about burglars.
This morning nudges Alice toward God. Being free of the compulsion to seek comfort gives one the freedom of God’s world. Working at getting free of the compulsion is how we teach ourselves how little that comfort means, and our true relationship to God.
Works of mercy
Whatever you do that proceeds from faith and kindness to another, is a work of mercy. Getting up in the middle of the night to comfort the baby; not reminding your husband that he forgot to put out the trash again; preparing the food for a funeral lunch. These are the small works of mercy we are called to perform every day. More heroic versions are also available, which you are sure to uncover in your own life.