The first reading may offend some of us and draw criticism of shame discipline. After all, Benedict writes the purpose of discipline is “that the attention they attract will shame them…” However, there is much to be considered regarding this chapter that deals with willful tardiness to chapel or meals. One consideration is the importance of these gatherings. The community is strengthened in worship and sharing the table together. These events are central to the health and development of the whole community. Therefore, it is incumbent on each of us to prioritize these activities above all other aspects, including work and study. Tardiness to worship has become a norm in many places that I have visited. However, we value others who timely keep appointments with us. Benedict’s rule in this chapter provides for the practice of respect and honor to God and to the community.
Many places value informal ways of dress, speech, and approach to worship. After all, God doesn’t judge our appearance, but desires our heart. Right? When does our informal approach to God and others begin to hinder the precept to approach God in humility and honor others above ourselves?[1] Are we looking to be autonomous or independent? Am I just being me? Am I being “fashionable late” and making an appearance? Who has the right to tell me when to be someplace? These are questions of the independent heart. Benedictine spirituality is a dependent spirituality. We depend on one another as we join in corporate dependence on God.[2]
Community is the essence of The Rule of St. Benedict. The Rule is a measuring stick to discern individual spiritual growth in communal spirituality. There is strength in abiding together, sharing worship and meals together. These are looked upon as blessed opportunities, rather than laborious obligations. So, Benedict offers an attitude check. If I am late gathering to worship God, why was I late? Did some event or obstacle prevent me from contributing my timely presence to assemble with brothers and sisters? Perhaps the compassion of Christ compelled me to help someone who was injured, scared, sick, or in need of support. However, if my tardiness is due to my lack of emphasis or failure to be intentional, then what seed of pride is being laid while I disrespect others.
The community values the presence of each member. Benedict writes with a shade of compassion in this chapter. He encourages the begin the Divine Office slowly, giving more opportunity for each of us to arrive. The Rule is noted for its mildness and compassion. In the sixth century, as well as many corners of cloistered religious communities, the rules are often harsh and physically demanding. Benedict emphasized seeking God through prayer. The rhythm of Benedictine spirituality centers around the chapel. For dispersed monastics, we center ourselves through the Liturgy of the Hours in the Divine Office. We gather together periodically for Compline. These are not intended to be burdensome, but nourishing. Joan Chittister encourages us when she writes, “There is nothing more important in our own list of important things to do in life than to stop at regular times, in regular ways to remember what life is really about, where it came from, why we have it, what we are to do with it, and for whom we are to live. 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.”[3]
Meals are different in monastic life. Contemporary living may be described as organized (perhaps unorganized) chaos. Competing agendas of family members increase the hectic pace of individuals. The casualties of these various schedules include opportunity to sit together and share meals. Eating dissolves into mere acts of ingesting food. However, eating together has a Sacramental value. It is a daily opportunity to practice preparation, serving, sharing, and cleaning with one another. It is missed, sadly too often without being missed. In monastic living, whether in a larger cloistered community or in the monastery of one’s home, the meal has the potential to sanctify (set apart) this gathering who participates in it. It is important, valued, and eagerly joined into together. Community and prayer are essential aspects of Benedictine spirituality.
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[1] Micah 6:8; Philippians 2:3.
[2] 1 Corinthians 4.
[3] Joan Chittister, “The Manner of Reproving the Young,” in The Rule of Benedict: A Spirituality for the 21st Century (New York: Crossroad, 2010), 199.
