Quotes from Joan Chittister

We have to learn to hear on every level at once if we are really to become whole. The problem is that most of us are deaf in at least one ear. We have to learn to listen to Scripture. And we have to learn to listen to life around us.

Prayer in Benedictine spirituality is not an interruption of our busy lives nor is it a higher act. Prayer is the filter through which we learn, if we listen hard enough, to see our world aright and anew and without which we live life with souls that are deaf and dumb and blind.

To pray in the midst of the mundane is simply and strongly to assert that this dull and tiring day is holy and its simple labors are the stuff of God's saving presence for me now.

I have come to understand that the voice of God is all around me. God is not a silent God. God is speaking to me all the time. In everything. Through everyone. I am only now beginning to listen, let alone to hear.

Benedictine spirituality, after all, is life lived to the hilt. It is a life of concentration on life's ordinary dimensions. It is an attempt to do the ordinary things of life extraordinarily well.

Real contemplation, in other words, is not for its own sake. It doesn't take us out of reality. On the contrary, it puts us in touch with the world around us by giving us the distance we need to see where we are more clearly. To contemplate the gospel and not respond to the wounded in our own world cannot be contemplation at all. That is prayer used as an excuse for not being Christian. That is spiritual dissipation.

Simply being active is not life.

Prayer that is regular confounds both self-importance and the wiles of the world. It is so easy for good people to confuse their own work with the work of creation. It is so easy to come to believe that what we do is so much more important than what we are. It is so easy to simply get too busy to grow.

Into the midst of all this indistinguishable cacophony of life, the bell tower of every Benedictine monastery rings "listen." Listen with the heart of Christ. Listen with the lover's ear. Listen for the voice of God. Listen in your own heart for the sound of truth, the kind that comes when a piece of quality crystal is struck by a metal rod.

The spiritual life... is not achieved by denying one part of life for the sake of another. The spiritual life is achieved only by listening to all of life and learning to respond to each of its dimensions wholly and with integrity.

and confronting the civic hypocrites who put care in the language but seldom in the budget.

People whose lives are not lived on the mountain peaks of the world commonly forget that the shallows have a beauty of their own.

A world without a sense of direction, a people without a conscious commitment to reason and rightness, to quality of life and character of purpose, shape both the culture of the nation and the ongoing dedication to life by the souls that guide it. Only then can we know if what we leave behind can possibly spur commitment to creation rather than commitment to the detritus of our so-called profit-making.

We fail to move beyond what is safe, we abandon our dreams in favor of what is sure rather than strive for what is best for us.

Risk, the willingness to accept an unknown future with open hands and happy heart, is the key to the adventures of the soul.

To a nonstop world, the Rule of Benedict brings balance and simplicity. In the face of a complex world with the twenty-four-hour workdays and constant motion, the Rule asks for a life that deals with a little bit of everything in proper measure: work, prayer, solitude, relationships. The Rule, in other words, is an antidote to excess and to human dwarfism. A proverb says, "Wherever there is excess, something is lacking." The Rule of Benedict mandates a measured life.

Benedictine conversion, then, is not an assertion of our strength or character. Benedictine spirituality is based on the simple acknowledgment that God will come to life before us and be reborn in us in unexpected ways day after day throughout our entire lives. We must be ready to respond to this God of woods and highways, of gentle breeze and cataclysm, of privacy and crowds - however this Spirit comes. Response is the essence of Benedictine spirituality.

The message to the stranger is clear: come right in and disturb our perfect lives. You are the Christ for us today.

In the monastic mind, work is not for profit. In the monastic mentality work is for giving, not just for gaining. In monastic spirituality, other people have a claim on what we do. Work is not a private enterprise. Work is not to enable me to get ahead; the purpose of work is to enable me to get more human and to make my world more just.

Humility is not a false rejection of God's gifts. To exaggerate the gifts we have by denying them may be as close to narcissism as we can get in life. No, humility is the admission of God's gifts to me and the acknowledgment that I have been given them for others. Humility is the total continuing surrender to God's power in my life and in the lives of others.

Uniqueness and independence are clearly not synonyms in the mind of Benedict of Nursia. Uniqueness and responsibility go hand in hand in Benedictine spirituality. By all means I should be who I am and have what I need, but you have a claim on those gifts. Those gifts were given to me so much for your sake as for my own. The community does not exist to make me possible. Together we exist to make the gospel possible.

nothing is more insidious than spiritual pride; nothing is more impervious to identification. No, the monastic mind0set says, spiritual development is not an event. Spiritual development is a process of continuing conversion. "What do you do in the monastery?" an ancient tale asks. "Oh, we fall and we get up. We fall and we get up," the old monastic answers. In monastic spirituality, we never arrive; we are always arriving.

Humility is reality to the full.

Darkness deserves gratitude. It is the alleluia point at which we learn to understand that all growth does not take place in the sunlight.