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.
