To be read: March 20, July 20, November 20

“Each has his own special gift from God, one of one kind and one of another”(1 Cor 7:7). ²It is with some hesitation, then, that we determine the measure of food and drink for others. ³However, making allowance for the weakness those who are sick, we think a half bottle of wine a day is sufficient for each one. ⁴But to those whom God grants the strength of abstinence, they shall know that they will earn their reward. ⁵If the circumstances of the local conditions, or the work, or the summer’s heat should require more, let the judgment of the Superior determine who needs a greater amount. He must, above all things, see to it that excess or drunkenness do not creep in. ⁶Although we read that wine is not at all proper for monks, yet, because monks in our times cannot be persuaded of this, let us agree to this, at least, that we do not drink to excess, but moderately, ⁷for “wine makes even wise men go astray”(Sir 19:2). ⁸But where the poverty of the local circumstances will not permit the measure indicated above, but much less, or none at all, let those who live there bless God and grumble not at all. ⁹Above all things, we charge that they live without grumbling. 

Over the last two days we have examined eating and drinking in moderation, and practicing frugality.  But, if we are honest, we often do not give much consideration to what we eat and drink because it is such an ingrained habit of our daily life.  Of course, we do notice if someone is enormously overweight or terribly thin.  The extremes draw our attention.  And so, St. Benedict is quite clear in his teaching: “each has his own special gift from God.  It is with some hesitation, then, that we determine the measure of food and drink for others.”  Nevertheless, he does provide some guidelines which are as applicable to those of us on the outside as to the monks enclosed.  With food, there should not be indigestion.  With drink, there should not be drunkenness.  In many countries, it would be most surprising to have the monks drink wine every day.  However, in many European countries, where it is the common drink at meals, it is taken for granted that monks drink wine.  The early monastic traditions dictated that monks should not drink wine at all, rather all should practice abstinence from alcohol.  But again, Benedict recognized that abstinence is not a gift shared by all.  He sought to take a more gentle approach toward his monks, and insist only on moderation: “that we do not drink to excess, but moderately.”  For Benedict, if something is not necessarily harmful to the monk, then there is no reason to abstain from partaking of that food, rather accept that gift with moderation.  Good advice for us all.  He acknowledges that to drink wine is not sinful, and therefore he allows it to be consumed by his monks.  But it is his contention that “wine is not at all proper for monks”—it would be better if they didn’t consume alcohol, for “wine makes even wise men go astray”.  He does not enforce abstinence, but recommends it for those who have that special gift from God.

And finally, NO grumbling.  Benedict repeatedly forbids this heinous practice (e.g. RB 4:39; 5:14-19; 34:7; etc.).  Grumbling is the sin of preferring ourselves, our selfish will, to God, and so he says, “Above all things, we charge that they live without grumbling.”  Wouldn’t life be wonderful if we could all practice this discipline.  Grumbling is a negative use of our energies, and essentially selfish—“if I can’t have my way, I’ll grumble”.  Benedict is saying, “Let us ask that we might lay down our will and accept the Lord’s will; and that we may never grumble, no matter what the situation.”  To give thanks for what He has given us, no matter how great or small, is to honor God, for the Psalmist says, “He who brings thanksgiving as his sacrifice, honors Me” (Psalm 50:23).

To be read: March 19, July 19, November 19

If, however, the work has been especially hard, the Abbot has the power to decide to add something to the meal, if he thinks it is appropriate, ⁷barring above all things every excess, so that no monk suffer indigestion. ⁸For nothing is so contrary to the life of a Christian as overindulgence, ⁹as our Lord says: “Be on guard, so that your hearts will not be weighted down with overindulgence…”(Lk 21:34). ¹⁰Do not serve the same quantity of food to young children but less than to older ones, since we should be frugal in all things. ¹¹Let everyone except the very weak and the sick abstain altogether from eating the flesh of four-footed animals. 

As was noted yesterday, in the latter half of this chapter, Benedict addresses the issue of overindulgence, and we commented upon that in the meditation.  And now, in these last verses, we have Benedict’s prohibition against eating the meat of four-footed animals.  It appears that there were times in the history of the Benedictine tradition that fish and fowl were both acceptable fare.  And at times, even the fowl was seen as forbidden.  And in some traditions of the stricter observance of the Rule, not even fish was allowed.  Vegetarian fare was from the beginning the preferred norm throughout the history of the order.  It seems clear, however, that for St. Benedict the “meat of four-footed animals” is never acceptable.  It is possible that this prohibition comes from an understanding in his day that such meat made the passions stronger, as some commentators have suggested.  But it is equally possible that our Father Benedict was concerned for the life of the animals and wanted to show compassion for “all creatures great and small”, as the veterinarian, James Herriot, said in his famous hymn.  

So, how do we apply this?  For our personal spirituality, it is important for us to look at our lives and consider whether we are wise and frugal, whether we really have and use only what we need, whether we are caring for God’s precious creation, or are we being wasteful.  It is a wonderful spiritual discipline to strive to have and use only what we need.  It is not a sin to eat meat.  But is that what is best for our physical well-being, our spiritual health, and the greatest care for God’s creation?  The general thrust of the Rule is to always take the higher road, that “Your way of acting should be different from worldly ways” (RB 4:20).  As St. Paul says, “‘All things are lawful for me,’ but not all things are helpful. ‘All things are lawful for me,’ but I will not be enslaved by anything” (1 Cor. 6:12).  Benedict wants us to strive for what is helpful and holy.  His restriction is not intended to be an onerous burden or a penitential sacrifice.  Benedict wants us to want what is best for all.

To be read: March 18, July 18, November 18

Making allowance for the weakness of individual persons, we believe that for the daily meal, both at the sixth and the ninth hour, two kinds of cooked food are sufficient at all meals, ²so that one who cannot eat of one, may make his meal of the other. ³Two kinds of cooked food, therefore, should be sufficient for all the brothers. And if fruit or fresh vegetables are available, a third dish also may be added. ⁴A pound of bread should be sufficient for the day, whether for only one meal or for both dinner and supper. ⁵If two meals, let a third part of the pound be set aside by the Cellarer and be given at supper. 

St. Paul told the Corinthians to “eat whatever is set before you” (1 Cor. 10:27).  But there are some, like my wife and granddaughter, who have severe food allergies and must be careful to not consume what could be harmful, or even deadly.  Nevertheless, there are some people who are restrained by conscience, or simply want to be picky.  Even in Benedict’s day there was a measure of that as we see in verse 1.  He makes “allowance for the weakness of individual persons…” and directs that “two kinds of cooked food” be prepared, “so that one who cannot eat of one, may make his meal of the other.”  It is for the good of the community that Benedict makes this provision, and it is for the good of the community that we eat what is set before us, and not grumble.

We also see that Saint Benedict gives to the abbot the authority to change the diet, when that is necessary.  As we shall see tomorrow, the real concern in the directives of this chapter is that overindulgence be avoided.  Frugality is the rule, and one we should practice—a difficult task when we live in a land of such abundance.  Benedict is not suggesting that all the monks (and those of us practicing the Rule in the secular realm) should seek to be skeletal in our appearance, rather that each of us may find how much he or she needs to eat and try to stay with that measure of eating.  It can be truly a difficult task.  That is not to say that we cannot on occasion enjoy a sumptuous meal in celebration of a significant event, or simply enjoy a good meal with a loved one.  But we all know the temptation that an abundance of food provides for us, and the discomfort we usually experience when we do overindulge.  The key is knowing ourselves and taking only what we need, not what our eyes tell us we want, and learning to say “no” to what is excess.

To be read: March 17, July 17, November 17

Reading must always accompany the meals of the brothers.  The reader should not be anyone who may by chance take up the book, but one who will read for the whole week, beginning that office on Sunday. ²After Mass and Communion let him ask all to pray for him that God may shield him from the spirit of pride.  ³And let the following verse be said three times by all in the oratory, with him beginning it: “O Lord, open my lips, and my mouth shall proclaim Your praise”(Ps 50[51]:15).  ⁴And when he has received the blessing, let him begin his reading for the week.  ⁵Let there be profound silence during the reading that no whispering or speaking be heard, except that of the reader alone. ⁶But let the brothers serve each other, so that what is needed for eating and drinking may be provided without asking.  ⁷If, however, anything should be needed, it should be requested by means of a sign rather than a sound.  ⁸And no one should presume to ask any questions either about the book or anything else, in order that “no opportunity be given [to the devil]”(Eph 4:27; 1 Tm 5:14).  ⁹The Superior, however, may wish to say a few words for edification.  ¹⁰The brother who is reader for the week may take a little bread and wine before he begins to read, on account of Holy Communion and because the fast may be too long for him.   ¹¹Afterward, however, let him take his meal in the kitchen with the weekly servers and the waiters. ¹²The brothers will not read or sing in order of their rank, but only those who edify their hearers. 

Though most of us seldom have opportunity to take meditative time at meals, listening to someone read to us from sacred texts, we can make those meals eucharistic (communal meals of thanksgiving) by acknowledging the others with whom we are dining by turning off electronic devices and focusing our attention on the family and friends present with us.  We can then begin to see the others as Christ and our time together as a sacred opportunity, a divine encounter.  And if there are periods of silence, resist the urge to fill those gaps in conversation; rather embrace the silence, communing with the other in that sacred, silent space.  If you are single, or have occasion to dine alone, rather than fill the room with sound from the TV, internet, or other electronic device, relish the silence, acknowledge your unseen guest, and enjoy communion with Him.

Meals are always communal affairs, even when we are dining alone—for we are never alone if we are in Christ.  Much of the ministry I do is done over meals or a cup of coffee.  Animals eat, humans dine.  There is a reason that God created us with a reverence for mealtimes.  It is a sad commentary on our culture that the family meal is losing ground quickly to the harried pace of our multi-tasking world.  How often do we see a couple dining together in a restaurant, only to witness them more engrossed in their phone than in one another?  You do realize, do you not, that it is not necessary to post a picture of your meal on your social media account of choice to make it real?  Just relish the great gift that God has given you to sit down with Him and with whomever you have chosen to dine.  And serve one another with engaging conversation, or even with profound silence, enjoying the gift of one another’s company.

To be read: March 16, July 16, November 16

Although human nature is of itself drawn to feel compassion toward both old and young, still, the decree of the Rule ought to make provision also for them. ²Since their natural weakness must always be taken into account, the strictness of the Rule should not be imposed upon them regarding food, ³but let them be treated gently regarding when they need to eat before regular hours. 

As we saw in yesterday’s meditation, monasteries were centers for caring ministries within the communities where they were established.  The monks provided medical care, care for the elderly, and often took in and cared for orphans left on their doorstep.  Benedict recognized this basic societal need and sought to address this in his Rule.  Unfortunately, this practice has not been continued in the modern Church.  In today’s society, the old who need special care are far too often placed in “homes” by their loved ones, and children who are unexpected and unwanted are killed in the womb by their mothers.  And so, Benedict’s statement in verse 1 is even more relevant today: “Although human nature is of itself drawn to feel compassion toward both old and young, still, the decree of the Rule ought to make provision also for them.”  Not only is there a need to make provision by decree in the Rule, we need to pray for, and do our part to facilitate a change in the mindset of this nation toward the weak, the elderly, the unborn, and those whom we think of as “unproductive” members of society.  Benedict says that “…their natural weakness must always be taken into account…”.  Sadly, their natural weakness is discounted as a personal and societal burden and both the young and the elderly are treated as unwanted.  

Besides the fact that many of our elderly members in the Church feel unwanted and forgotten when we shuffle them away to a nursing home or assisted living facility, we are also robbing our young of interaction with these veterans of life and spiritual warfare.  We have so much to learn from the senior members of the Body.  We can learn from their triumphs, tragedies, accomplishments, and mistakes.  They have a compendium of experience that needs to be tapped.  A number of years ago I took the teenagers in the parish to visit our shut-in members.  I had each of the young people prepare a set of questions of their own choosing that they would want to ask someone who had these vast life experiences.  Once they had come up with their list of questions, we sat down with each of the elders of the parish and the kids interviewed them.  The young people loved it!  And the seniors—the light in their eyes gleamed as they shared their stories.  Young and old were both edified.

The Rule of St. Benedict conveys a great wealth of truth and advice in this very short chapter.  The message is clear:  we must take into account the needs of both young and old, and treat them gently.  Are you staying connected to the elderly of your parish?  Are you reaching out to the young and encouraging them in their walk with Christ?  How can you help both to live a life full of Christ’s love, and to remain active in the Body of Christ?  That is the challenge presented in this chapter.

To be read: March 15, July 15, November 15

Before and above all things, care must be taken of the sick, that they may be truly served as Christ, ²because He said, “I was sick and you visited Me”(Mt 25:36), ³and “As you did it to one of the least of these My brothers, you did it to Me”(Mt 25:40).  ⁴But let the sick themselves also consider that they are served for the honor of God, and let them not grieve their brothers who serve them by unreasonable demands.  ⁵Nevertheless, sick brothers must be patiently borne with, because serving them leads to a more bountiful reward. ⁶The Abbot’s greatest concern, therefore, must be that they suffer no neglect. ⁷A separate room should be made for the sick brothers, and a God-fearing, diligent, and careful attendant should be appointed to serve them. ⁸The use of the bath must be offered to the sick as often as it is needed, but the healthy, and especially the young, should not be given permission often. ⁹Also, meat may be given to the sick who are very weak to speed their recovery, however, when they have recovered, they should all abstain from meat in the usual manner. ¹⁰The Abbot must exercise the utmost care that the Cellarer and the attendants who serve the sick do not neglect them, for whatever shortcomings his disciples may have are his responsibility.

Before there were hospitals, there was the Church.  As Benedict points out in verses 2 and 3 above, Jesus said, “I was sick and you visited Me” (Mt 25:36), and “As you did it to one of the least of these My brothers, you did it to Me” (Mt 25:40).  The early Church took this seriously.  A nursing tradition quickly developed during the early years of Christianity when the benevolent outreach of the church included caring for the sick.  And much of that ministry was carried out in the monasteries.  Monasteries added wards for their own members and outsiders who came to them for healing.  These infirmaries, to care for the sick, meant not only physical comfort but spiritual sustenance and healing as well.  St. Basil the Great, who himself had established a monastery and written a monastic rule about 200 years before Benedict, is credited with establishing the first hospital in modern times.  He did it to fulfill Jesus’ exhortation to his disciples to “heal the sick” (Matt. 10:8).

What is new and different today is the distinct separation of religion from medicine.  This is a relatively recent phenomenon in the United States.  And in some countries this change has still not occurred because modern scientific medicine is simply not available.  People in these places must rely on the Church—rely on the Lord—to experience physical healing.  Throughout most of recorded history, religion and medicine have been strongly linked together in one way or another, and physical disease understood largely in religious or spiritual terms. 

So what does this tell us?  We live in this land of separation not only of Church and state, but of Christ and healing.  It need not be that way, and Benedict is summoning us to return to the Lord not only for our spiritual sustenance and wellbeing, but also our physical wellbeing.  It is interesting and instructing to note that in the Book of Common Prayer (1979), the first rubric in the service of ministration to the sick says:  “In case of illness, the Minister of the Congregation is to be notified” (p. 453).  When we are sick, is that the first place we turn?  Do we run to the medicine cabinet before we turn to prayer?  Who has the ultimate healing remedy?  It is a promise of the Lord that if we call on Him, He will answer.  The Apostle James says, “Is any among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord;and the prayer of faith will save the sick man, and the Lord will raise him up” (James 5:14-15).  That is a promise that we need to reclaim for the Church.

To be read: March 14, July 14, November 14

As soon as Lauds on Sunday is ended, let the weekly servers who are to begin their service and those completing theirs, kneel in the oratory before all, asking their prayers. ¹⁶Let the server completing his weekly service say the following verse: “Blessed are You, Lord God, for you have helped me and comforted me”(Dan 3:52; Ps 85[86]:17). ¹⁷After having said this three times the one departing receives the blessing.  Then the one beginning his service follows and says: “O God, come to my assistance; O Lord, make haste to help me”(Ps 69[70]:2).  ¹⁸And let this also be repeated three times by all.  And when he has received the blessing, let him begin his weekly service. 

Take note: where does the transition for the servers take place?  Benedict instructs, “the weekly servers who are to begin their service and those completing theirs, kneel in the oratory before all, asking their prayers.”  The passing of the baton in the temporal service of the community takes place in the oratory, thus emphasizing the Benedictine principle of ora et labora — prayer and work.  All Christian service flows from the Altar!  The work we do in the world, unless it is bathed in the Work of God, is going to flow from our own hearts and not the heart of God.  Benedict is setting the pattern for all of us to recognize that our work is most effective when we approach it from the Altar, having first bathed all we do in communal prayer.  He is calling us to set the focus of our life and work on God!

Week by week (and preferably, when possible, during the week) we come to the Altar of God.  Only what we bring before God and lay down before Him will be blessed and sanctified.  Are you bringing the concerns of your family, your job, your home, your health?  All of these make demands on our attention, but are we placing them in the hands and heart of God, or are we trying to deal with them and care for them ourselves.  All Christian service flows from the Altar.  Lay your burdens down, and let the Blood of the Lamb flow over those burdens.  Then, pick up only what God directs you to claim.  Some of these burdens will require that we address them later, but many will be washed away in the cleansing Blood of Jesus.  Some will say, how can I bring these secular things into the sanctuary?  Shouldn’t I leave them outside in the world and not bring them into the sacred space?  The transition from secular to sacred can only take place by the work of the Holy Spirit.  What better place to witness God’s transforming power than at the Altar of God.

We do not have to live in an enclosed community to practice the precepts of this chapter.  When we begin any new task, we can join Benedict and say,  “O God, come to my assistance; O Lord, make haste to help me.”  And when we have completed a task, we can give the glory to God, saying, “Blessed are You, Lord God, for you have helped me and comforted me.”  And we can, like the kitchen servers in this chapter, begin our service anew as we approach and depart from the Altar of God.

To be read: March 13, July 13, November 13

Whoever is completing their weekly service will do the cleaning on Saturday.  ⁸Let him wash the towels which the brothers used to wipe their hands and feet. ⁹Both the one completing his service and the one about to begin are to wash the feet of all.  ¹⁰Let the one completing his service return the utensils of the kitchen to the Cellarer clean and whole, ¹¹and the Cellarer shall give those to the one beginning his week.  In this way he may know what he distributes and what he receives back.  ¹²An hour before mealtime let each of the weekly servers receive a cup of drink and a piece of bread above the prescribed portion, ¹³so that they may serve their brethren at the mealtime without murmuring or undue strain. ¹⁴On solemn feast days, however, let them abstain until after Mass. 

“Both the one completing his service and the one about to begin are to wash the feet of all.”  Every major denomination practices foot washing, usually on Maundy Thursday, or some other time during Holy Week.  And there are certain denominations (e.g. Adventists, Anabaptists, Free Will Baptists, and various Pentecostal groups) which do foot washing more often, and who refer to foot washing as “the third ordinance” after Baptism and Holy Communion.  Sadly, and ironically, though, running battles are often fought between denominations about these services of servanthood.  Jesus prayed “that they may all be one; even as You, Father, are in me, and I in You, that they also may be in us, so that the world may believe that You have sent me” (John 17:21).  But we, to our shame, focus on what divides us, rather than the Christ Who unites us.  And all the while the world stands by watching, waiting “with eager longing for the revealing of the sons of God” (Romans 8:19).  These doctrinal battles are not how we are to “serve” one another in the manner of Christ.  

Benedict had seen the corruption and divisions in the Church, and wanted no part of them.  But he even more desperately wanted to see the healing work of Christ manifested in the Body.  That healing, he knew, could only come about through humility and service in the manner of Christ.  To wash another’s feet is a vivid representation of Christ’s love and humble service to a brother or sister.  And it takes a certain level of humility to let someone wash your feet.  Foot washing then, for Benedict, is an outward sign of humility and piety on the part of the one washing and the one being washed.  It is an example, given to us by our Lord Jesus, of humble service.  Jesus told His disciples, on the night before He was betrayed, “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.For I have given you an example, that you also should do as I have done to you” (John 13:14-15).  

For those of us on the outside, and in a denomination which commonly practices foot washing at most once a year, what relevance does this have to our daily walk with Christ in obedience to the Rule of St. Benedict?  As was noted yesterday, we don’t have kitchen servers, readers at meals, etc., so how does this apply?  This chapter is about service—serving one another as if we were serving in the manner of Christ, and as if serving Christ Himself in the other.  And so, like Jesus, we should be in the midst of the community as one who serves, making every effort to put the other’s needs first.  Every type of service, whether it be as simple as giving another preference in line, visiting the sick and shut-in, or donating a kidney to one who needs a transplant, is a following of the Lord who washed the feet of His disciples.

To be read: March 12, July 12, November 12

The brothers should serve each other so that no one will be excused from the work in the kitchen, unless he is sick or involved in more important work, ²because such service increases the reward and promotes love.  ³Let help be given to the weak, so that they may serve without distress, ⁴but let all receive help according to the size of the community and the circumstances of the place. ⁵If the community is large, let the Cellarer be excused from kitchen service, and, as we have said, anyone engaged in more urgent work.  ⁶Let the rest serve each other in love. 

Every Christian is an imago Christi—the image of Christ—and so, how we behave as Christians reflects upon Christ.  What others see in us is what they “imagine” Christ to be because we are the “image” of Christ.   And how we treat others is indicative of the love that we are showing for Christ Himself, for we are to seek Christ in the other person, to see him or her also as the imago Christi.  Serving Christ in the other, whether our task be at the kitchen table, cleaning the bathroom, treating and caring for the sick, the young, or the elderly, or giving space to the other with our silence, it is all for Christ.  

The specific topic of chapter 35 is the kitchen servers.  But this topic has much more to say to us than serving tables.  Those of us seeking to follow Benedict’s Rule on the outside of the monastic enclosure don’t have kitchen servers, readers at meals, or limitations on when we can take those meals.  So how does this teaching apply to our community?  The key for us is found in the first verse of chapter 35:  “The brothers should serve one another.”  And at the end of the paragraph, Benedict reiterates:  “Let the rest serve one another in love” (vs. 6).  

Whether it is our brothers and sisters in Christ in the parish, or the perfect stranger on the street, if we maintain an attitude of reverence for Christ in the other, and serve them as we would serve Christ Jesus Himself, we will fulfill the heart of this Rule.  To love our neighbor as ourselves is not the second great suggestion—it is the second great commandment.  And Jesus put the exclamation point on that command when He said, “Love one another as I have loved you” (John 13:34).  Jesus showed His love not only by washing our feet; He showed His love for us by dying on the Cross for our sake.  That is the imago Christi, the Christian who is willing to lay down his life for his neighbor.  As Benedict says, “such service increases the reward and promotes love.”

To be read: March 11, July 11, November 11

It is written, “Distribution was made to each as any had need” (Acts 4:35).  ²We do not say by this that there should be favoritism (God forbid), but there should be regard for weaknesses.  ³Whoever needs less should thank God and not be distressed, ⁴but whoever has need of more should humble himself because of his weakness, not becoming elated for the indulgence shown him.  ⁵Thus all the members will be at peace.  ⁶Above all, let there be no evil murmuring in word or behavior for any reason whatever.  ⁷If anyone be found grumbling, let him be placed under very severe discipline. 

In his book Mere Christianity, C.S. Lewis suggested that as Christians, in terms of charitable giving, we ought to strive “to give more than we can spare”.  And he says, “if our expenditure on comforts, luxuries, amusements, etc., is up to the standard common of those with the same income as our own, we are probably giving away too little”.  Living by this standard is a good witness to those who are of the world and cherish their possessions.  Benedict says, “Whoever needs less should thank God and not be distressed.”  By possessing only what we need rather than indulging our wants, we become freed from those possessions.  Living according to that principle also gives us greater leeway to be more generous in our charitable giving, thus being freed to help others who may be less fortunate.  In this way “all the members will be at peace.”

St. James reminds us of the power material goods can have over us.  He says, “What causes wars, and what causes fightings among you? Is it not your passions that are at war in your members?You desire and do not have; so you kill. And you covet and cannot obtain; so you fight and wage war” (James 4:1).  Sometimes that war is simply within our own minds and hearts.  Envy and covetousness can create battles within us if we do not call them into check.  And if left unchecked then grumblings begin, and Benedict repeatedly warns us against this evil.  He says, “Above all, let there be no evil murmuring in word or behavior for any reason whatever.”  If we allow our covetousness to take root, and grumble when we cannot have those things we desire, then we create division within the Body, separating ourselves from others in community.  We then quickly find that we are no longer living together in the love of Christ. 

St. Benedict is essentially saying, “It’s not about you (what you want, what you think you need), and it’s not about me (what I think I deserve); it’s about the Kingdom (what’s best for the Whole Body!).”  We want what will make us happy.  God wants what will make us holy.  In my lectio divina this morning the Lord had me meditating on Psalm 16:11:  “You show me the path of life. In your presence there is fullness of joy; in your right hand are pleasures for evermore.”  If we truly seek the holiness that God wants for us, we will experience the “fullness of joy”.  And if we ask Him to rule our hearts, to govern our lives (which is what is meant by God’s “right hand”, His scepter hand), then we will know “pleasures for evermore”.  It’s not about what we possess, it is about Who possesses us.  When we all begin to accept His rule, “all the members will be at peace”.