The Appalachian Rule: A Vision, Explanation, & Rule of Life Rooted in Wilding and Wonder
The Call
The path of wilding and wonder forms itself in the shadow of the Rhododendron bush – an embracing of a life filled with knotted, twisted branches as well as waxy leaves refracting a providential light and the blooming fragrance of beautiful bell flowers. Those that follow this path boldly endeavor toward a life re-attuned to the heart of the Creator, the very Word and Conversation of God, and the wholeness of creation. And in doing so, we endeavor to stand fast against the injustices of unfettered human ambition, seeking holiness in all things through our victory over sin and death in Christ Jesus.
Charisms of an Appalachian Spirituality
A respect & return to cultivating the land
Fast in charity; slow in discernment
Relationship over rightness
Service to the dignity of all life
Solidarity in suffering
First Charism: A Respect & Return to Cultivating the Land, Rooted in Ritual
We are in a relationship with the land. We are in a conversation. It gives to us as we give to it. It takes from us as we take from it.
We are divine agents here in this world, entrusted by our Creator to continue in the ongoing story of creation. We are intermediaries and set to rule creation in the same way that God rules in our own lives – with an intention to bring peace and balance to the chaos, to cultivate its potential not only for its own betterment but for the betterment of the greater conversation inherent between all things (logos).
The land is not a limitless commodity for our own pleasure, to grease our ambition and greed. We should strive to maintain a balance, to give back to the land more than we take from it, to treat it with the dignity worthy of being called good (tov) by its creator.
And as we dig into the deep roots of our Christian faith as well as the deep roots we have as adherents to the Appalachian Way, we find a treasure of rituals and practices filled with our intent as prayer, physical acts and objects that serve our human need for physical reminders of the Creator who hears our cries of anguish as well as the cries of anguish from the land herself — may they once again, be lifted up in unity of cause and cry.
Second Charism: Fast in Charity; Slow in Discernment
Life in Appalachia teaches if a person needs help, and you can help, you help. You change a tire. You offer a hot meal. You give a fresh change of clothes. You do it without the question of context. This is not on account of a native naivety or simpleness. It is because we know and remember what it is to be in want and need.
In an unforgiving climate, the rhythmic seasons of scarcity and abundance change often and sometimes without warning. When you have, you are quick to give because it may be only a short time until you too may need a hand held out in help.
But when it comes to making big decisions, when it comes to “testin’ the spirits” toward something bigger than the moment, you slow way down. The bigger the decision, the bigger the consequences might be, and in the spaces between unforgiving hill and hollow, those consequences can ripple out for generations.
We endeavor to be a rule that is fast to help with little regard for our own selves while still maintaining an appreciation for the slow wisdom of tree and mountain – that like the creeks that run toward the river, we might be fast to quench the thirst of those who stop by our banks to be refreshed but slow to smooth the rocks that line our bed and shape our path.
Third Charism: Relationship Over Rightness
We live in an age of rightness. It is an age of logic, apologetics, and polarity. We sadly have not matched that with any sense of civility or humility.
This order does not pretend that we might change that on any grand scale, but what we can do is change it in our own lives and in the lives of those we come into relationship with.
By prioritizing the dignity of those we come in contact with over our natural desire to be seen as knowledgeable, right, or wise, we again fulfill our promise to cultivate conversations that bring us closer to wholeness while eschewing those that infringe on the dignity of God’s creation. Relationship over rightness says that I will speak truth in love, and part of loving is being slow to speak or act in such a way that might injure our relationships. It means that we follow the admonishment of the Apostle Paul when he says to “do our best to live at peace with all men.”
Fourth Charism: Service to the Dignity of All Life
In the beginning, God created, and what he created was good (tov). If God says it is good, is it not worthy of dignity? Those who would follow the tangled branches of this path acknowledge that we can not hope to align with the heart of God without first acknowledging that we must first reconcile the way we approach all of God’s creation, all of which reflects his image and essence.
In its perfection, this attitude should impact the way we treat not only the lost, lonely, and left out in humanity but also the way we eat, hunt, farm, develop, and cultivate the relationships we have with the plants, animals, and land around us.
It sould impact the way we spend our money, the way we approach our food systems, and the way we live in concert with the land we have been given.
Fifth Charism: Solidarity in Suffering
There is perhaps no more solidified Appalachian ideal than a solidarity in suffering. When a family in your holler is hungry, you are hungry. When labor strikes, the community strikes. When a family deals with loss, the community grieves as well.
Our rule is not separated from our communities. Our lives are not separated from our brother, our neighbor, or our perceived enemy. When they rejoice, we rejoice, but if they suffer, is it holy for us to feast? Should we not also weep with them, to feel their hunger if we can not ourselves feed them? Should we enjoy the security of our earnings while others fight for their own?
No. We should, with wisdom, seek solidarity with those who know present loss and languish, for we are all one great conversation, one great sharing in the love and providence of God. While the world of this age may not be at peace or know the wholeness of God until heaven is brought here to earth, we should, as God’s ambassadors of this new community of creation, model its principles and way of life as a stark alternative to humanity’s reason, logic, and self-centered focus on getting ahead, especially at the expense of the other.
Our Rule of Life
The rule that guides our life together is intended to bring life and a sense of intentionality. It orders our day, our months, and our year around an integration of our body, mind, and spiritual lives while also aligning ourselves with both the natural rhythms of creation as well as the ecclesial rhythms of our Christian faith.
It is important that as we tirelessly endeavor to live a life that pursues spiritual sanctification, that we also provide each other an endless grace that acknowledges the difficulties and challenges that doing such spiritual work entails and to choose each day to partner with each other in that common pursuit.
The Five Fires of the Appalachian Rule
The Pursuit of Spiritual Discipline
The Embrace of Meaningful Labor
The Dedication to Study & Pursuit
The Practice of Radical Hospitality
The Adoption of Sabbath Rhythms
First Fire: The Pursuit of Spiritual Discipline
There can be no more important part of our path together than to begin with the common construction of the fire from which we will forge a stronger spiritual disposition to battle our own ambitions, fears, and vulnerabilities as well as the spiritual principalities and powers that are still active in our world.
While each of our own spiritual practices and charisms may lead us to slight variations of this rule, the disciplines listed below will act as our common rule of order and practice.
Rule One - Mindfulness of Speech: The tongue is so small, but it commands so much power in our lives, our relationships, and our communities. It is the swift vehicle of our inner life. When that life is chaotic, we sow chaos. When that life is fearful, we sow fear. When that life is at peace, we too will sow peace.
The apostle James warns us of the power of unbridled speech. Ours is not an order of absolute silence, but that does nothing to diminish the need to eschew the need to speak needlessly or, even worse, to speak from our own need for attention or esteem.
The Hebrew word for “word” is davar. It is the same word used for “thing” because there is an ancient recognition at the roots of our faith that acknowledges the power our words have to create and take our ideas from abstract thought to spoken reality.
A rule that calls us to a mindfulness of speech is one that calls us to be gentle, firm, and careful with the ideas we give life to, and it encourages us to the ideal that Christ himself gave life to when he said, “Let your yes be yes, and your no be no.”
Rule Two - Praying the Simplified Hours: Since its earliest days, a monastic life is one ordered by prayer. The pursuit of a new monasticism acknowledges that each of us, no matter the circumstances of our life, are called to a life of sanctification and holiness and must also find the rhythm of our day in our apostolic call to “pray without ceasing.”
And while we extend our prayers to our Creator in the faithful execution of even our most mundane daily tasks and labor, we also acknowledge that the faithful separation of certain times throughout our day helps to order our day and center our spirits in the presence of God.
Common hours may be set when brothers and sisters agree to live in physical community with one another, but even for those who live separate, a common rule should be held to stop and pray in the morning, afternoon, evening, and before lying down to sleep – for those wishing to pray in the knowledge and common voice of their brothers and sisters under our rule, it is recommended that they keep the hours of 7 a.m.; 12 p.m.; 5 p.m.; and 10 p.m. or, if a more simplified rule is desired or needed, upon waking; before midday meal; before their evening meal; and before they lie down to sleep.
Because our order is of an ecumenical nature, adopting into the rule those from many different streams of the Christian faith, and because Appalachia’s deep roots in the northern lands of Northumbria, the Scottish lowlands, and Northern Ireland, our order will adopt the Celtic Daily Prayer book compiled by the Northumbria Community.
Rule Three - Be Clothed in Christ: The Apostle Paul tells us that we who are crucified with Christ, though we are alive, it is no longer we who live but Christ who lives through us. As we go about our day, as we move providentially through this life, as we speak and serve, we are to conduct ourselves in all things as if it is not we who go out, but as if Jesus himself goes out before us and is working through us.
This is no small task, but it is the only worthy ambition of those who have known the freedom and joy that comes with being grafted into this new Kingdom as heirs with Christ and who through his defeat of sin and death, might now share in His reward and be restored to their created place as ambassadors between heaven and earth.
Rule Four - Anamchara: None of us can hope to be reunited with the heart of our Creator on our own. That is a dangerous path indeed, and one that very few have undertaken successfully. Instead, we choose to walk this world together, and more specifically with another.
Each of us within our rule should have two “soul friends,” or anamchara – a tradition with its roots in Celtic monasticism to describe a monk’s teacher, companion, or spiritual guide.
The first anamchara should be a more mature brother or sister, someone to lean on for council and direction.
The second should be a spiritual companion, someone of the same age and spiritual advancement - someone to walk with.
And upon the recommendation of their director and the confirmation of their monastic authority (Prior/Prioress or Abbot/Abbotess), a third anamchara shall be appointed –a spiritual son or daughter to guide and provide spiritual council toward, to walk with along their journey from a position of experience, that they might avoid the pitfalls and false-sense of completion and accomplishment that often accompanies the path to sanctification.
Rule Five - Fasting: We fast to remind ourselves that we are frail. We fast to remind ourselves of the plight of those without food. We fast to remind ourselves of the solidarity of this journey we undertake with the brothers and sisters in this order. We fast to do spiritual battle. We fast that we might truly feast.
Fasting is a spiritual discipline that traces itself back to the most ancient roots of our faith. Our spiritual ancestors found it to be a powerful weapon against temptation and a boon in our quest to master the unprofitable desires of our flesh that push back against our spiritual advancement toward the heart of God.
As an order, we will observe the historical practice of the church of fasting on Wednesdays (Jesus’ betrayal) to remind us of our own temptation to wander from the God we love.
The baseline fast shall be a full fast from our evening meal on Tuesday until our evening meal on Wednesday (roughly 24 hours) with the remainder of Wednesday being a vegetarian diet (no meat).
All brothers and sisters in the order should keep in mind the following when fasting:
Follow the teachings of Jesus in the Gospel of Matthew and keep a pleasant and joyful countenance when fasting. Be mindful to not be boastful of the practice nor look downcast and weak to draw attention to your practice.
Be mindful of your health. Accommodations should be made for the sick, elderly, or those with health conditions that would make these fasting guidelines an unhealthy practice. In such cases, modifications should be made on an individual basis under the counsel of your doctor for medical guidance and your anamchara as spiritual guidance.
In all things, keeping in mind St. Isaac of Syria. “If you cannot fast for two days in a row completely, at least fast until evening. And if you cannot fast until evening, then at least keep yourself from eating too much.” As with all things related to our spiritual sanctification, we should hold in honest tension our own desire for comfort and the grace of God to meet us in our honest efforts.
In addition to weekly fasting, there should be seasons of fasting, specifically during the Lenten season and a lighter fast during the season of Advent. These seasons will be laid out at a later time.
Rule Six - Sharing the Table & The Eucharist: Scripture is ripe with narratives that set the redeeming event of belief coming while sitting around a table, sharing a meal. This includes, but is not limited to the last supper that the Christ shared with his disciples.
The early church frequently shared common meals, inviting the curious and questioning to be among them. Likewise, Jesus was known for eating with the lost, lonely, and left out – those specifically kept from entering into temple activities because of their sin and ritual uncleanliness.
This order embraces this often forgotten tradition by making our tables open to any and all, to encourage conversation and conversion as it presents itself. The table should be a place of listening and in the most specific of spaces, to practice the presence of God and his upside down kingdom.
The Eucharist may be practiced around the table but should only be practiced by those who wish to walk in the way of Christ.
However, the table should always be open to all in order that the mystery and grace of God might be on full display. If someone at the table wishes to partake, do not stop them or offer up any hindrance. Instead pray that the mercy and love of God might speak through the bread and wine and meet them in their intent.
The table is for all who wish to partake.
Rule Seven - Quiet Stillness: When our savior, Jesus Christ, had finished ministering or preaching to the crowds, he often went to the mountains to be alone, bringing at most his inner circle of disciples that they might watch and learn.
Our world has never been more full of distractions and pressure to be moving and doing. For this reason alone, it is important that we find times daily, at best, but weekly, at worst, to get away to thin, quiet spaces where we can refocus and center ourselves in prayer – to push out the voices and noise of our daily lives, the things that compete for our desires, things often in tension with our spiritual advancement and sanctification.
It is in this quiet that we can hear the small whispers of Adonai through the rustling wings of God’s spirit hovering over us.
There are no requirements for where these thin spaces might occur. For some, it may be a closet, for others a prayer corner, for some a particular space in the woods or river, perhaps some follow our Lord to a mountain, and still others to a sauna as some of our indigenous brothers and sisters practice. The space is not as important as the practice and intent of our heart to be quiet, to be mindful of our breath, and to seek the presence of God.
Rule Eight - Chastity: For most of monastic history, our ancestors took a vow of chastity that meant a complete abstinence and renouncing of our sexual self. For some, this celibacy might still be a charism freely chosen in order that they might more readily seek to live in the shadow of our Lord.
But still, for others in this new monastic pursuit, God has brought to us, or may in the future, a partner in this life. This order affirms that marriage is a different but fully capable path to holiness and sanctification – that there is no less a special grace for those who live out their faith within the boundaries of a marital relationship.
When we speak of chastity in singleness, we speak of celibacy, believing that our spiritual selves are not separate from our bodies, and that we can not engage the faculties of one without engaging the faculties of the other. This includes not only the actual act of sexual relationship, but also in lust-inducing activities that might move us away from our pursuit of holiness.
Within a marriage covenant, the idea of chastity means that you are faithful to your spouse rooted in the idea that you are one and no longer separated. They are the one half to your complimented half, together forming something new. As such, this order makes no intentional effort to interfere within the boundaries set within a marriage, but only in the encouragement that all activities are chaste in so much as they do not violate consent, coerce, or engage in activities that diminish the wholeness of one to the pleasure of another – that all activities contribute to the spiritual advancement of both, since only in the benefit of both can either be advanced in holiness.
Second Fire: The Embrace of Meaningful Labor
We do not enter into this order to escape our responsibilities. No one should enter this life in a desire to run from something. They will find no respite here, for the roots of joy or unrest are rarely tied to a place or organization. However, the shape and intent of those responsibilities should and will be altered upon the pursuit of our sanctification and spiritual advancement.
In the hardening fires of meaningful labor, we find a pathway for our energies, call to service, and charisms along with the opportunity to practice the presence of God in the mundane and providential opportunity alike.
Rule 9 - Work for Yourself: We labor for ourselves and our families in order to live and provide. This also the labor from which the greatest temptations arise to build storehouses while pursuing our own selfish ambitions and desires.
In order to guide us in these endeavors, here are some guiding questions and thoughts we should constantly hold in tension:
Is my labor an offering to God or to myself?
Is my labor an asset to my mandate to cultivate a spirit of peace & wholeness?
Is my labor a prayer and practice to the presence of God in my life?
Is my labor an effort to support my life or to define my life?
Is my labor rooted in Eden (shalom) or Babylon (empire)?
Rule 10 - Work for your Brother & Sister: When we commit to live this common rule together, we also commit fully to bear each other’s burdens. As such, when one within our order has work or projects that require help or could benefit from our charisms or expertise, we should give of our talents and resources freely and without expectation of payment.
Work shared with each other gives opportunities to strengthen our bonds of kinship as well as a chance to engage in meaningful discussion between hearts that may not always have opportunity to share with one another.
Rule 11 - Work for Your Neighbor: Our Lord said that as we do to the least of these, we do to him. We should endeavor to not only build relationships with our physical neighbors so that we might learn how to best serve them, but we should also be mindful of our neighbor in the extended relationships we build in our daily doings in person and in digital forums provided in social media spaces.
When providing help in whatever ways you are able to do so, we should always give our best, not in expectation of payment, and offer that work up as worshipful incense as a chance to be clothed in Christ in unexpected ways.
Rule 12 - Work for Creation: We were created to garden, to continue the work that began with creation. Where God created from nothing, a divine act, we were called to create from what was given, an act of creativity and cultivation – to continue to bring order and beauty from the raw wildness of a creation full of potential.
Each of us is called to continue that work in ways that align with the gifts and charisms we were created for. We were called to leave this earth better than what we found it. We were called to make beautiful that which has been forgotten. To make the sick and scarred sacred once again.
Each of us would do well to find a patch of land, however small and seemingly insignificant to bring back into the peace of the great conversation, to be aligned once again in balance. For some, it might be a yard. For others, some small patch of public space, a stretch of a stream, or some forgotten hillside.
This work for the land is our original mandate, and it reminds us that our spiritual health is significantly tied to not only our physical health but also the ecological health of the world we were given to care for.
Third Fire: The Dedication to Study & Pursuit
The fires that lead to a reclaiming of what Thomas Merton called our true self can be as challenging as it is rewarding. But make no mistake, our pursuit must be with intention. Each day we must usher in a new dedication and desire to rid ourselves of the masks and covers we have created in our lives for whatever reason we felt them necessary at the time – safety, security, our own personal desire to be different than what we are.
The reason is secondary to the root. We fight against our created purpose, to be in communion with God and of service to God and the world by utilizing our unique gifts and charisms. This is the fire where we dedicate ourselves to the intellectual and practical study of realigning ourselves with ourselves and learning to see ourselves as our Creator sees us.
Rule Thirteen - Spiritual Formation (Orthopraxy): Indigenous theology says that our beliefs are not found in what we know or learn but in what we do, that we can not claim to believe anything that we do not practice daily in our lives.
Our study of spiritual formation, that is the ancient processes and practices that lead to our advancement in a spiritual life and toward our goal of holiness and sanctification (theosis), should not end at what we learn and consume but be a constant breath of inhaling our study and exhaling the practice of that knowledge.
It is not enough to study the Jesus Prayer if we do not use it to our spiritual advantage. It is not enough to memorize Christ’s Sermon on the Mount if we do not then go out and apply it to our daily interactions. It is not enough to study the advantages and theological scaffolding of fasting or chastity if we do not then apply it to our own life with immediacy and passion.
The monastic life is an embrace of doing and practicing those things that lead to our advancement in sanctification. It is an acknowledgment that orthopraxy must be prioritized over the mere mastery of orthodoxy. And when there is a seeming conflict between the two, it is the fruit of our practice that should illuminate the rightness or not of our belief, not the other way around. A dead tree will not produce good fruit.
Rule Fourteen - Scripture & Tradition (Orthodoxy): We study scripture to show ourselves approved to God, rightly dividing our beliefs. It is from scripture that we learn about God from God. We believe that scripture is divinely inspired, and contains all things necessary to live a deeply fulfilling spiritual life and to lead our hearts to be reunited with God’s.
We continue our study throughout our life because we recognize that while scripture may be divinely inspired, our interpretation is often not. And it is the consistent and rhythmic study and meditation of scripture, utilizing ancient practices such as the monastic practice of lectio divina, that lead us to a more complete and enriched experience with the text.
We study tradition (and theology) not as we study the inspiration of scripture, but as the advantage of illumination of scripture and spiritual formation from those who have done it well before us – to learn from spiritual giants and shorten the path of our own understanding and practice while allowing for a range of opinions or even disagreements in the nonessential doctrines of our faith.
Rule Fifteen - Mastery of Charisms: When we are created, God grants us each gifts and skills for our mastery and to the edification of the Church and in service to the world around us. While these charisms are visible and active outside of the faith, it is with the supernatural bolstering of the Holy Spirit that they truly bear fruit and are fully known and understood.
As a rule, we recognize the twenty-five traditional charisms without denying that God might bolster any natural gift with the Holy Spirit for greater work.
The twenty-Seven charisms are listed below. Those beginning in their advancement should work with their director and anamchara to begin identifying these early on and giving intentional time and energy to their development while seeking opportunity to serve in their capacity.
Administration
Helps
Pastoring
Celibacy
Hospitality
Prophecy
Craftsmanship
Intercessory Prayer
Public Tongues
Discernment of Spirits
Interpretation of Tongues
Service
Encouragement
Knowledge
Teaching
Evangelism
Leadership
Voluntary Poverty
Faith
Mercy
Wisdom
Giving
Mission
Writing
Healing
Music
Public Tongues
Fourth Fire: The Practice of Radical Hospitality
Jesus taught us that the mark of our spiritual advancement is not found in our own knowledge or pursuit of life but in the way we bring justice and peace to the world around us.
The Appalachian Way sees the fruit of our advancement not in any individual or even collective reputation for holiness, but in the reputation we have for the way we treat and welcome the lost, lonely, and left out. We find our worth not in our own ambition but in the cultivation of the potential where we have taken root.
Rule Sixteen - Simplicity of Life: We live simply so that others might simply live. As a new monastic order, we do not take formal vows of poverty since many of us support families or have other temporal responsibilities. This is not to say that some might not choose to take those vows as a discipline or that a certain priory may not hold certain elements of that vow as part of its additional rule.
But no matter what that scale might look like, what we, as a rule, are committed to is that we might live lives free of gross excess and wealth, instead being dedicated to hold our responsibility to our family and security in tension with where those resources may be spent in the further advancement of the Kingdom of God and alleviating the suffering of others.
And in addition to that tension, the recognition that almost without fail, the attachment of possessions and worldly security is listed as one of the primary hindrances to the advancement toward holiness and a spiritual life.
Rule Seventeen - Moderation of Behavior: If in simplicity we focus our life, it is within the rule of moderation that we bind our behavior.
If we are to advance in Christ, we must be mindful to avoid excess in our behavior, be it strong drink; excessive laughter; loose speech; or the length of our belt.
The Apostle Paul tells us that all things are lawful, but not all things are profitable. We must escape the trap of confusing morality for holiness. A faith built on moral goodness is a shifting sand. Just because an action is not forbidden does not mean that it brings us closer to our holy ambition to be reunited with the heart of God.
In fact, many things that are not profitable are morally neutral in general, but perhaps profitable for some and corrupted for others depending on their unique shadows and past experiences.
Because moderation is so subjective, we should be mindful that oftentimes, through direction or friendship, our brothers and sisters may alert us to some actions in our life that seem unprofitable while not seeming so in our own mind. These times should be met with deep introspection and self-awareness, trusting the love of those around us to speak truth into our lives if that love does truly abound in other areas of the relationship.
Rule Eighteen - Alms Giving from Obedience not Reason: Some of us are more able to give financially than others, and there should be no guilt or shame when we are in a season where we can not. However, we must be careful to never allow those seasons of scarcity impact the desire to give.
The call to give out of obedience over reason is the call to listen to the nudging of the Holy Spirit rather than leaning on our own understanding and beliefs about our security, trusting that if God nudges us to give, then he is faithful to care for us in greater abundance than we could care for ourselves.
Rule Nineteen - Treatment of the Lost, Lonely, and Left Out: A common theme throughout scripture is that it is our treatment of the lost, lonely, and left out that is the scale by which God judges the faithfulness of his people.
For that reason, we must be careful and intentional about seeking justice for those in the margins of our society and in our communities. We must seek their company. We must give space for them to tell their stories. We must give them an honored place at our tables.
Jesus says the poor will always be among us, and his quoting of Deuteronomy is a clear point that we must live with our hands open to those who feel left behind and in need – in fact, going so far as to be preferential in our treatment, time, and talents.
It is important to discuss one more thing as it relates to those experiencing life in the margins. It is not enough to simply acknowledge them or to be friendly with them, to be a listening ear or a helping hand. We must also stand with them in their suffering. We must suffer along with them until they suffer no longer.
Failing to do so is to acknowledge Jesus Christ with our lips while failing to to walk as he walked.
We do this in the recognition that this might not always be popular. When we speak of the issues that push people into the margins, we speak of the cultural norms that outgroup some while in-grouping others, it is common for there to be a multitude of opinions of right and wrong and a cacophony of solutions for what is seen as the root of these issues.
And while these can be fruitful discussions to have under the right circumstances, they can be equally as damaging if they affect our call and resolve to serve and stand with those seeking God’s justice and the dignity due them as God’s very good creation.
Fifth Fire: The Adoption of Sabbath Rhythms
The Hebrew Testament makes it clear that God has set the sun and the moon, the stars and the plants, and the passing of the seasons to help us set our days and year.
The Appalachian Way acknowledges that these are not only beneficial to our physical and emotional health, but also to our spiritual life and health as well. We endeavor to be an order that aligns ourselves with the rhythms of nature and to breath with her rather than against her.
Rule Twenty - Sabbath & Retreat: Our week starts with rest. Our day starts with rest. This means that our fasts start in the evening prior. It means that we honor God by allowing ourselves to rest in his goodness and his providence before we begin our work. This might seem semantic, but it is foundational to our order because it is foundational to our faith. It separated ancient Israel from its neighbors, and it separates us still today in the face of empire.
We are not the bricks we make. We are not what we produce. We are not slaves to our labor or our masters. Our work proceeds from our rest, our rest is not predicated on the effectiveness of our work. We are good and valuable because we are a divine reflection of our Creator, not because we are useful in any particular way.
Each of us should start our week with twenty-four hours of rest. We should sleep. We should play. We should exhale – no work, no task lists, no production. We should do only those things that bring us joy and relax our body and mind. This is the start of our week. And though we may worship on our sabbath, it is important that we remember that the sabbath was not created for worship. It was created for rest, and like God, it is beneficial to know when to say enough.
Likewise, we must be intentional about removing ourselves from our daily rhythms in order to remind ourselves that our Kingdom, our community is not of this world, and likewise the rhythms of our soul should not be of this empire.
Each of those who adopt this rule of life must be intentional about taking at least two retreats each year — one to the wild (spring/summer), the other to the hearth and fire (fall/winter). It is recommended that one retreat, lasting at least 48 hours, be solitary for the sake of resting, prayer, and meditation – to practice a deep quiet long enough to get past the discomfort and to embrace the whispers of the Holy Spirit.
Rule Twenty One - Grow Something: In a prevailing culture where success is measured by speed and efficiency, it is important that we be intentional about remembering that quality organic growth takes time and attention.
Each of us needs to be reacquainted with the earth, with the natural rhythms of God’s created world – with plants and soil, with seasons and lunar cycles, with rain and frost, sun and cloud.
Each of us should endeavor to grow something, to care enough about it to learn its name and how it grows best, to tend to it and cultivate its health and life, to put our hands in its soil, to caress its leaves, to enjoy its fruit, and to share its bounty with others.
Rule Twenty Two - Cultivate Thin Places: “Thin Places” are a wonderfully Celtic way of explaining location or events where the veil between the temporal and the eternal seems to blur and perhaps tear a little. They are places where humanity builds altars as if to say, “This is a place that matters. Take off your shoes for this is holy ground.”
They are known when they are known. They are felt. They are places that bring peace and clarity. They invite calm and usher us into an experience that is not quite divine but certainly not of this world – we inhibit this world in those moments, but we are apart from it still.
It is a part of our rule to cultivate these spaces. To go to them, to identify them, and to cultivate them in such a way that enhances the experience of those who would come after. It is part of our rule to guard them and protect them. It is a part of our rule to tell the stories and to honor them with our spiritual gifts.
Where God is, “I am.”
Rule Twenty Three - 8-8-8: When labor unions began fighting for work-life balance along with safer working conditions and a fair pay in legal currency, they developed a slogan of 8-8-8. They wanted eight hours of rest, eight hours of work, and eight hours for whatever they desired.
Our order follows this model as a desirable balance for our lives. We begin with eight hours of rest. We follow our rest with eight hours of meaningful work in alignment with our values and calling, and we end our day with eight hours of study, recreation, or other activities that enrich our lives.
For some, these hours may fluctuate or be slightly askew. For others, they might be more complicated because of longer shifts but fewer days worked. These can be prayerfully examined and discussed with your director and anamchara. What is important is that we hold these numbers in our hearts and are mindful of the tension that comes when empire pulls us to constantly give more without giving back to our lives in the way they were meant to balance. We must always be vigilant against the slippery nature of where we place our priority and our identity.
We hold 8-8-8 as our bulwark of being a restful, engaging people in a sea of hurry and never-enough production.
In the Shadow of the Rhododendron
We hold and live out our rule in the shadow of the rhododendron. We sketch the challenges of our sanctification and spiritual advancement among her gnarled branches. We take notice of how the shrubs patch themselves together in an almost impenetrable maze of root and branch. We marvel at the beauty of her bloom when they grace the forest in early June, putting a year's worth of nourishing work on full display for any lucky enough to pass by.
We remember that though her roots may never go as deep as some of those who are so removed from the communities where they live, they spread far and wide, intertwining with mycelia, neighboring plants, and the roots of other rhododendrons to make her soil as hard as stone, difficult to erode, and almost impossible to rip from the ground, no matter the force laid against her because they are embedded in their community’s social and physical ecology.
We respect her for her ability to adapt, to wait, and to bind together the world she inhabits. We learn from her embracing of shadow and light, and her growing best when inhabiting both.
We hold and live out our rule in the shadow of the rhododendron. May Adonai be merciful and reveal himself to us more fully as we bind ourselves together on this path and under this rule.