The way I read it, this is a story on how to write a story. If I'm wrong, I stand corrected. But I thought that this book was very easy to understand, and interesting also. So if you like to learn how to write a sex story, or even like to read one, this is the book for you; I couldn't hardly put it down.

Man, it's one thing to think about sex, another thing to have sex, and waaaaaay different to write about it. It's difficult to the max, especially when you really don't want to come off sounding like you're writing porn - or even erotica. Elizabeth Benedict has done a favor for all of us writers who have struggled with the topic, right down to interviewing famous writers of famous sex scenes. It's a resource for MFA students, authors, teachers, and just ordinary people who like to write for their own pleasure. The Joy of Writing Sex is sane and straightforward, entertaining and informing, hip and...sexy!

You can write serious literary works and have sex scenes as Benedict illustrates. Is it going to make our parents blush? Probably, but she even deals with those issues. She teases out some of the best examples of being specific and not necessary explicit--what are the sights, sounds and smells surrounding our characters, not just the body parts they are using. What are they thinking and what are they saying? I found great validation in my book, "Forever Retro Blues," that my sex scenes were not just gratuitous, but functioned as part of the whole story. I wrote with intuition because I did not yet have this book, but I know I will do better in the future for reading Benedict's book.

St. Benedict wrote his rule based upon the spirit of the Gospels and Joan Chittister has captured the true spirit of both. Jesus asked the crowds to examine their motivations and actions and the author continues that skein of query using the Rule of Benedict as a springboard. This is the best spiritual work I have ever read outside of the Bible; it is clear, insightful, and yes, even makes the reader confront the inner self which is what every good spiritual writing should do. Simply wonderful.

As a Benedictine of 41 years, this is the first commentary on the Rule of St. Benedict which I have read (and I have ready MANY) that has made the Gospel lifestyle contemporary and relevant. Chittister has taken the experiences of a lifetime and correlated them with the Rule. Not an easy task, but she has achieved it remarkably well. This book is at once homey and scholarly. Common sense pervades this easy to read guide. It is the only commentary which I have read more than twice. It is the only commentary which seems to have captured the essence of St. Benedict's Rule and subsequently, the Gospels.

While the sub-title of this great volume is "Insights for the Ages," it is certainly brilliant material for our time here in the early 21st century. St. Benedict's Rule was originally written in the Sixth Century (A.D.). Furthermore, it is the most widely used life-guide in modern western monasticism. Joan Chittister takes Benedict, word-for-word-intact, and brings him into our contemporary situations. She illustrates the universal and fundamental insights of Benedict and how they are highly compatible with Hindu, Sufi, Toaist, Zen, Jewish and other major thought/values traditions.
An added benefit is Chittister's editorial technique of dividing Benedict's Rule and her associated commentaries into specific dates on the annual calendar. This enables the serious reader/reflector to read over each mini section of the rule and this associated, wonderful commentary on three different dates each year.

"The Courage to be Chaste," a book originally written for homosexual men desiring to live as chaste celibates, has come to be one of the premiere reads for people who either wish to live as chaste celibates in today's world, or simply wish to know more about the Catholic perspective on chaste celibacy. Written from his perspective as a Catholic psychiatrist, Fr. Groeschel thoroughly examines the topic in just over 100 pages. He examines ways a chaste celibate can be an active member of the community, how chaste celibacy does not run contrary to human sexuality, and other topics that are often confused by people who wish to discount chaste celibacy as "psychologically unhealthy." Laced with anecdotes and personal experience, Fr. Groeschel's book is a steal for the price and can be easily knocked out in an afternoon.

I am a single man over 30 and I found this book to be quite helpful, for living a lifestyle which is chaste and pleasing to God. I like, for example, the author's focus on the importance of friendships, and the practical suggestions he offers in this and in other areas. I also like the fact that he addresses psychological conflicts people may have experienced. I definitely recommend this book for singles (especially those who can't or who are unlikely to marry for whatever reason).

I must disagree withe the first reviewer they say it is just for people who are considering religious life.It is to show EVERYONE should be chaste if you are considering getting a call to be religious or married life that you shoukld try to control,through prayer,yourself.Sex is a gift from for marrige.

Definitely true this work is difficult to understand, and that is because the logic employed is seriously flawed. This is not a work that will help anyone live a more fullfilling life. In that sense, it is not real ethics but some kind of epistomological escapade. It is however a philosophy for the weak, like most religion. This book is great for those with little self esteem and are looking for something with a little more substance.

A truly beautiful philosophical system: Spinoza's pantheistic and monistic conception of the Universe is absolutely awesome. The Ethics can be a bit difficult to understand given the "geometrical order" it is written, but when it finally makes sense it is evident that it truly is very profound and influential deductive rationalist logic. What is staggering of Spinoza's philosophy is that given the truth of his definitions and axioms, his metaphysical system is air-tight.

Spinoza's "Ethics" urges the reader to live a life in accordance with the laws of reason, whose consummation is blessedness through the knowledge of God. His naturalist postulate of God as synonomous with the whole of the natural world was perhaps the most inspired and original reformulation of the concept of God. One can even go so far as to say that his theism, as it were, was the most realistic, as it rejected all forms of anthropomorphism, all figurative and personal epithets in reference to God, such as the conception of God held by traditional theology, as the creator of the universe "ex nihilo". As such, the "Ethics" is patently anti-creationist. Not surprisingly, his position led him into being denounced (with good reason) as a freethinker, a heretic and atheist. His argument can briefly be summarised as follows. He takes as his most basic premise that in order to know a thing, one must first of all acquire a complete knowledge of the cause of the thing. Substance, he defined as that whose conception does not depend on the conception of another thing from which it must be formed. In other words, that which can be known through itself can not have an external cause. Thus, Spinoza defined substance as the cause of itself, (causa sui) and that it is therefore explained through itself and not by reference to another cause. It should be noted that this may seem self-contradictory (as in how can something uncaused be the source of its own causation prior to the act of causation itself?) though Spinoza clearly means this in a logical, and not causal, sense. Substance does not depend on another for its existence nor for its attributes and modifications. Consequently, Spinoza implied that the essence of substance implies existence, and substance must be conceived as existing. In consequence, he reached the proposition that substance must be infinite. For to be finite means to be limited, and limited by some other substance of the same nature, that is having the same attribute. By attribute, he defines the intellectual perception of the essence of a substance. Therefore, there could not be two substances, since both having the same essence would be indistinguishable from each other. Therefore, if there can not be two or more substances possessing the same attribute substance must be infinite. It was this substance, held to be infinite, which Spinoza identified with God, whom he understood as an absolutely infinite being or substance consisting of infinite attributes, each of which expresses external and infinite essence. Two of these attributes are known to us, that is thought and extension. Finite minds are modes of God under the attribute of thought, and finite bodies are modes of God under the attribute of extension. Thus, nature is not ontologically distinct from God. Both, are in fact, the same. Admittedly, Spinoza has had as many admirers as critics, such as Schopenhauer, who dismissed his philosophy as a merely cunning play on words in its identification of God and nature, a device for enriching the language through a mere redescription of nature. Others have objected to the rigour and exactitude of his logical method, which was an offshoot of, though a powerful rebuttal of, his mentor, Descartes. Nevertheless, it cannot be denied that the elegant simplicity and personal charm of his style is what makes him truly one of the most "lovable of the great philosophers," to quote Bertrand Russell. His philosophy, it has also been said, still provides an alternative to atomistic science, and was notable for the direct influence it had on Romanticism, particularly on the most towering figure of Romantic science itself, Goethe, the last "Universal Man".

I can only give it three stars. I is not erotica. Just a bunch of rapes. The ending is surprising though. And after all it is Victorian so the sex is not modern. Probably close to the truth in those times. Especially since young poor women did not have much choice or much life.

Maggie, a very young sixteen year old living in the most squalid slums of Vitorian England is whisked away by her alcoholic mother to protect her from her brutal sadistic stepfather. Maggie, like her mother before her is brought to work as a maid's assitant in a wealthy home until she is first willingly seduced by the son of the owner and then raped by the wealthy owner.

The problem of course that Maggie had was that even though she never seemd to give in to the continuous rapes by different disgusting men around her, once the rape began she felt betrayed by her own body that responded favourably to the male 'attentions'.

This book may not suit all readers tastes in that, with the exception of the handsome young son, Jermey, all the other men in the book were utterly loathsome, ugly, fat and disgusting trolls. That Maggie had to suffer thru the seduction and rapes by these beasts while she just tried to keep herself alive, in a world where no one would help her, made the book chilling to read.

'Sinful Seductions' is an excellent book exquisitely written by an author that certainly did a considerable amoount of historical work to make it ring true to life.

Ms. Benedict displays a rare talent for weaving romance, historical setting and erotica into a highly literate tapestry with broad adult appeal. The meticulous research creates a vivid spring to life for well-drawn characters who draw the reader right into the story from beginning to end. It is hoped by this one that we will see much more from Kate Benedict!

Mr. Randall does history a great diservice in his flawed and shallow interpretation of the march to Quebec in 1775. He resorts to rumor-mongoring in the handling of the local Maine heros involved with the mission. Particularly concerning Major Reuben Colburn who organized the expedition and built the 220 bateaux in under two weeks time. I am the grandson of Colburn and writing a biography of his life. Randall openly accuses him of fraudulent selfish behavior in providing these services for his country. Even alleging Colburn knowingly passed up stores of dried lumber in Falmouth on his way home to Pittston to save money by substituting his own green pine which was heavy and later opened up during the river journey under the abuse of inexperience boatmen and a shallow stream. These charges are false, but then Randall couldn't even get the mapmaker Samuel Goodwin's name correct, calling him "Goodrich," perhaps confusing him with Capt. Goodrich one of the company commanders on the march; except to suggest that his maps requested from him by Colburn were purposely misleading, because of Goodwin's Tory leanings. The leanings were true, but the maps were as accurate as could be found at the time. Besides, Arnold used the outdated version of Montressor's anyway, but it allows the author to lay further blame on Colburn, which appears to be his thesis. Colburn was never paid for the bateaux and supplies; he only received 26 pounds from Washington, and traveled with the expedition repairing the bateaux as they went, without fear of repercussions from the ragtag army struggling against the stream. Some bateaux made it all the way to Quebec but you won't learn that from this book. I recommend James Kirby Martin for a reasoned handling of this chapter in Arnold's life.

This book offers insight into the complex, controversial and ever-changing political landscape of the American Revolution. Benedict Arnold personifies the kaleidoscopic nature of loyalties, betrayals and intrigue prevalent during the War, circumstances much of which determined his course in life. In those days, most citizens were not revolutionaries but either loyalists or non-participants. Arnold's ambitions and abilities were manipulated by his constant striving for recognition and wealth. His inconsistency in allegiance reflected the inconsistencies of society and geography. Unlike Washington whose stability was based on his status as a general, statesman, politician and aristocrat, Arnold was a maverick sometime general and contraband entrepreneur seeking permanent social status, which was denied him throughout his life. Consequently, he jumped sides, outmaneuvering himself and suffering the consequences of traitor to both the new republic and England.

Randall's work is strikingly well researched and thoroughly engaging. His book traces Arnold's early years and his efforts in the American cause and gives an incredibly fair and detailed treatment to the events leading up to Arnold's betrayal of his country. In the face of Arnold's legendary infamy, for which for centuries his name was scorned, Randall allows Arnold a fair hearing and the reader the chance to see a broader picture. The Arnold portrayed by Randall is an Arnold, to an extent, abused by his congressional masters and denied the honours rightly due to him in the cause for which fought.

Randall reveals the Arnold, who not only fought bravely for his country, but at considerable personal sacrifice. Indeed the Arnold of Randall's scholarly work is one equal in valour to Washington himself but one who, perhaps even wisely, was far from willing to bear the unjust suffering inflicted, not only by his enemy the British, but from his countrymen as well.

No doubt the patriotic words of Wilfrid Owen, 'dulce et decorum est pro patria mori' are all well and good. But they're difficult to maintain in the face of obstinate compatriots.

This is an easy to use cookbook with many great ideas and recipes for creating a successful party. The recipes are easy to follow and not complex. Pick it up and read it you will not be disappointed. The author provides insight on not only the recipes but also how to create the perfect atmosphere for your party. This is a very well written book offering many different recipies that will make the cook look like the ultimate host or hostess. It will make your parties FABU...!!

I got this book recently as a gift. Entertaining books don't generally hold much interest for me, even though I am what would be considered a food professional. This book is great. Great enough for me to track it down on this site just to give it a plug. The entertaining ideas are fresh and very do-able without a full-time staff like those required by other gurus such as M. Stewart. I rarely cook using recipes but found some in this book so intriguing that i actually made them. I found them to be concisely written and delicious.

In regards to a review below referencing someones bad luck with a brownie recipe, all i can say is that I had no problem with them and they were as beautiful as they were scrumptious. One can not expect to become a skilled cook by simply reading a book anymore than they could hope to become a skilled lover by simply reading the Joy of Sex.

I have found Ms. Benedict's books to be passionate and resourceful. It has earned a place in my kitchen library.

I love this book. Ms. Benedict has created menus for a variety of occasions with all of the information needed to have a great party or get together. The recipes are fun and are easy to follow. I have used several recipes and not the entire menu so the flexibility is wonderful.

If you like to entertain and enjoy cooking, this is a great addition to your shelf although you may have it on the counter more than you think.

Joan Chittister has written a most beguiling and yet practical reflection on the ancient Rule of Benedict. This charming book, though nearly ten years old, is as fresh as the day it was written. "Wisdom Distilled from the Daily" is a timely and welcome guide for all who seek moments of grace and personal spiritual growth in and from their daily lives. Each of the fifteen short chapters is prefaced by a direct citation from the 1500 year old Rule of St. Benedict. Each begins with a description of some physical characteristic of the Mount St. Benedict Monastery in Erie, Pennsylvania, home of her religious community, to whom Chittister dedicates the book. The author uses each of these concrete realities from in daily life in her monastery as a root metaphor which she breaks open in flowing, nearly-musical prose to reveal the timeless wisdom of Benedict on such topics as Listening, Prayer, Work, Humility, and (my personal favorite) "Holy Leisure". But this is not a book about monasticism. St. Benedict was a layman. While his Rule has been adopted and used by monastic brothers and sisters of various religious orders since the sixth century, it was meant to be a spiritual guide for all -- particularly lay persons. More importantly, its purpose is to help us build our spirituality from the bricks and mortar of the lived experiences of our daily lives. The author reminds us that we can find sanctity in the world around us: "If we are not spiritual where we are and as we are, we are not spiritual at all". This book is a gem! It is an easy read. If you think highly enough of someone to want them to read it also, buy them a copy. Don't lend them yours. This one is a "keeper" you will want to refer to frequently. In "Wisdom Distilled from the Daily", Joan Chittister has remade the timeless sixth century Rule of St. Bendict into a much-needed Rule of Living for the twenty-first century.

Having lived within the cloister of the Rule of St. Benedict for several decades, Joan Chittister writes with that rare mix of authority and humility, drawing upon stories from daily life within the Abbey, yet building bridges for Benedict to cross the monastic walls into our daily life. For another such book written specifically for parents, look into THE FAMILY CLOISTER: BENEDICTINE WISDOM FOR THE HOME, by David Robinson (New York: Crossroad, 2000). Benedict offers us in the 21st century spiritual depth and practical clarity on the daily calling of raising children.

'Daily life is the stuff of which high sanctity can be made.'

Near the beginning of Joan Chittister's wonderful treatment of the Rule of St. Benedict, she makes this statement, something that is agreed upon by most who are serious about the spiritual life. The old phrase 'little things mean a lot' is very true with regard to spirituality. After all, it is not the big crises that cause the most problems in life -- in fact, it is often a crisis that brings people together and deepens spiritual feeling and commitment. It is in the day-to-day struggle to maintain sanity and security that the spirit can be ignore most easily, unless paying attention to spiritual things is made intentional.

This is part of what Benedict was driving at so many centuries ago. Beyond the specific rules for his community, which are variously applicable and irrelevant toward living in today's world, is the overarching idea that some kind of rule, some kind of daily intentionality, some sort of deliberate pattern that puts us in community with each other and with the divine is very necessary for today's people.

'After years of monastic life I have discovered that unlike spiritual fads, which come and go with the teachers or cultures that spawned them, the Rule of Benedict looks at the world through interior eyes and lasts. Here, regardless of who we are or what we are, life and purpose meet.'

Spirituality of this sort is far more than ritual action. It is far more than churchiness or how often one does any particular thing, including prayer. This spirituality calls upon the individual to incorporate a way of life on top of daily life, a defining context of life that puts all things, prayer, church, family, work, play, study, sleep, indeed all parts of life, in connection and community with God.

There are interior practices and exterior reflections of these practices. Listening is described as the key virtue toward spiritual growth. Listening has to be more than a passive hearing of what is being said, but an active incorporation into life.

Prayer is a central practice, but care must be taken that this not become routine in the sense of being done mindlessly, by rote, but an active listening for the will of God should always be part of this. Also connected to prayer is the practice of lectio, a reading that inspires and feeds the soul, a reading that is different from academic study or informational and entertaining reading.

Chittister highlights many monastic practices and shows ways in which these can be incorporated into daily life for anyone. Monastic mindfulness -- the blending of the day together in harmony and balance -- can be a principle applied as easily outside the monastery as within the cloister. Certainly the ideas of obedience (to the will of God, if nothing else), stability (which means more than living in the same place), hospitality, humility, and community all are applicable beyond the monastery walls, and in many ways antithetical to prevailing Western cultural ideas. These have the potential of feeding the soul and enriching the lives of those who practice even without the support of a monastic community. Many have been surprised that their conversion of life, to use Benedictine language, can lead to subtle, and often not-so-subtle, changes in those around them.

The seeker asked, 'How does one seek union with God?'

The Wise One said, 'The harder you seek, the more distance you create between God and you.'

'So what does one do about the distance?' the seeker asked.

The elder replied simply, 'Just understand that it isn't there.'

The Rule of Benedict is not a mystical text. It is not a spiritual catalogue or occult-ic manual. It was intended, and continues to serve, as a simple guide to help make people more conscious of their already present relationship with God. It is realistic, and makes no promises of spiritual gifts accruing to those who follow it. Yet the riches that do become present can be very great to those open to receiving them. And in receiving these gifts, they become a gift themselves to the world.

Perhaps this is the meaning of the strange biblical dictum (which often seems unfair upon straight reading)

For to those who have, more will be given,
and they will have an abundance;
but from those who have nothing,
even what they have will be taken away.
- Matthew 13:12

This is a book that definitely fills a need for those seeking a more wholistic way of life.

The subtle things in this book are suspected of being capable of doing serious damage to the idea of consensus. Still, this is mainly a book for serious readers who seek ideas in previous centuries. It is unlikely to provide much material to songwriters and comedians who long for sustained fame in the 21st century, and who might benefit by providing the kind of depth contained in the title of Chapter XIII, "It is Shown That Scripture Teaches Only Very Simple Doctrines, Such as Suffice for Right Conduct." (p. 175). This unabridged Elwes translation, available from Dover Publications since 1951, was originally published in 1883. According to the Introduction, the second work included here on pages 279 to 387 (where this unfinished work reaches a lack of conclusiveness with, "we shall easily see that men and women cannot rule alike without great hurt to peace. But of this enough.") A POLITICAL TREATISE was translated by A. H. Gosset, "who has also, in my absence from England, kindly seen the work through the press." (pp. xxxii - xxxiii). The lofty thoughts presented in the main work here are primarily theological in nature. There is no index, and the Notes on pages 267-278 are those of the author on the primary work, A THEOLOGICO-POLITICAL TREATISE. Chapter I, "Of Prophecy," on "sure knowledge revealed by God to man," (p. 13) as distinct from ordinary knowledge which all share, and Moses is considered first, as unique in the sense expressed by Deut. xxiv. 10: "And there arose not a prophet since in Israel like unto Moses whom the Lord knew face to face." (p. 18). Furthermore, Spinoza wrote, "that if Moses spoke with God face to face as a man speaks with his friend (i.e. by means of their two bodies) Christ communed with God mind to mind." (p. 19). There is a return to the earlier view of Moses on pages 123-4 in Chapter VIII on "The Authorship of the Pentateuch." After an examination of the early books of the Bible, and especially Deuteronomy, it was the opinion of Spinoza, "I cannot find anyone, save Ezra, to whom to attribute the sacred books." (p. 130).

The Introduction by R. H. M. Elwes provides a few facts about Spinoza's life on pages x-xx and a brief summary of his writings, primarily the Ethics from pages xxiii to xxxi. The description of appetite, desire, pleasure, and pain on page xxvii as a basis from which "Spinoza deduces the entire list of human emotions" is thought to be the best of Spinoza, but that isn't what this book is about. As the Ethics developed, "The doctrine that rational emotion, rather than pure reason, is necessary for subduing evil passions, is entirely his own." (p. xxviii). Tobacco is not mentioned often in this book, but it is reported that one of Spinoza's amusements was "smoking now and again a pipe of tobacco." (p. xix). Also on Saturday, February 20, 1677, Spinoza spent some time with the landlord and his wife "in conversation, and smoked a pipe of tobacco, but went to bed early." (p. xx). His friend and physician, Lewis Meyer, came to see him the next day, the 21st, and Spinoza expired at about three o'clock on that Sunday afternoon, while the landlord and his wife were at church. The malady from which Spinoza suffered was called phthisis, and it seems as unlikely that any pain that he might have suffered will be conclusively linked to the habit which he enjoyed by doctors who currently do research on heart and lung problems for the leading companies in the tobacco industry, but there may be some basis here for finding a link between philosophy and what they call "junk science."

Those who seek commentaries might find a number to choose from. Spinoza's works were targets of opportunity for philosophers who were concerned about freedom of religion. The final mention of Spinoza in the text of THE SOCIOLOGY OF PHILOSOPHIES by Randall Collins (Harvard University Press, 1998, paperback, 2000) is in a section called Deep Troubles: Free Will and Determinism, Substance and Plurality. As simply summarized there, "Spinoza avoided two-substance dilemmas by positing a single substance with mental and material aspects" (p. 843). The conclusion of that section of Collins's Chapter 15, "Sequence and Branch in the Social Production of Ideas" is "No doubt future philosophies will be created upon this long-standing deep trouble." (p. 845). That seems far more likely than that anyone will explain why Spinoza died of phthisis.

The life of Benedict Spinoza is unique in itself and is the coherent background to everything he wrote, which contradisdicted his family origin. First of all, his name was not originally Benedict but Baruch, which is Hebrew for Benedict("the blessed one").
Second, he was the son of a well-to-do Spanish or Portuguese family who had to imigrate to the then United States of the Netherlands to escape the persecution of the Catholic Holy Inquisition, which was at its heyday in Spain and Portugal. It was in the famous tradition of Holland's liberal thinking that he grew up and began his philosophical studies, which were latter to be the foudation for great philosophers like Hegel. Third, as soon as he could, he abrogated the Jewish religion and his Jewish origins and was then anathemized ever since by the Jewish community and by his own family, to the point of being barred to share his fathers' inheritance. He appealed to court, won the case, and voluntarily did not take possession of the money. Fourth, in the tradition of a few great philosophers (Rousseau among them), he disdained all the luxuries and prestige his intellect could bring him and prefered to work as a shoemaker , devoting much of his time to his philosophical thinking, particularly targeted to some tenets of the Jewish and Catholic religions. Sure, there is many more to tell from this unique philosopher, but the reader can be sure that this is the very appeal of the book and is mirrored all the time in his reflexions. His lack of a superior knowledge of Latin, the language in which the text was originally written in the very tradition of the time, allows the reader an easy understanding of the content Spinoza tries to convey, whithout in any way jeopardizing the strenght of the philosopher's arguments.

In the book, which was never his intention to be published in his lifetime, he addresses many religious and philosophical questions and one is appaled by the apparent easiness with which the philosophers runs down a lot of religious dogmas, both Jewish and Catholic, whithout any possiblity of being considered heretic. Take, for instance, the logic with which he approaches miracles, and the reader will be astounded by the clearness of his arguments, originally developed in Latin (one of the more than 8 languages he was able to read or read/write). Also of importance is the characterization of the differences between apostles and prophets, and many more. His vision of the best way politics should be conducted - he favored his concept of democracy - is less strong but none the less interesting.

This is a seminal book for everyone interested in the foundations of the modern philosophical thinking where Spinoza occupies a very important place.

I am the author of the May 1999 review that faults the typsetting of the Hebrew in Spinoza's notes.

You have attached my review to the wrong translation.

The review applies to the Samuel Shirley translation reprinted in 1998 by Hackett Publishing Company, ISBN 0-87220-398-0.

You originally had it attached to the correct edition. How did it get here?

Please fix it. I don't want to libel Mr Ewes.

The use of the word 'interesting' seems to be inappropriate for this book. For me as a Catholic the life of monasticism is still full of secret. Actually this book is a mere description of the rule of St Benedict as the title suggests and sometimes they are too strict and outdated. It requires a very high obedience standard from the monks and some of them are unreasonable for this era. Probably from historic viewpoint these rules make sense, but definitely not now. This book is still recommended, however, to those who are interested in sixth century's monasticism history and development.

This edition starts with a helpful introduction of Lectio Divina reading (read, meditate, rest in God, govern one's actions) by the editors. Thomas Moore (Care for the Soul) then presents the "rule" not as an edict but as a measure for spiritual progress. He states monks have a sense of humor, but his Franciscan past is probably more open than Benedict's "only a fool raises his voice in laughter". According to the "rule" a lot depends upon the abbot, and the monk must accept the abbot's ruling, fair or not, as an exercise in obedience and prayer.

I think the rule has relevance even to a modern, non-monastic Christian life, by offering a model of rhythm and simplicity. In this time of shaken confidence, the twelve steps of humility is a refreshing thought. The rule presents a challenge to the modern to "Renounce yourself in order to follow Christ".

This book has great value, not just as an historical artifact, but as a way to live one's life, both inside and outside the Cloister. I don't thing there is a single monastery today that follows all of the Rule "religiously". They all adapt the Rule to local circumstances, just as Benedict suggested, and just as Benedict himself did with existing Rules. This includes dietary and disciplinary regulations.

It is, however, helpful to have a guidebook such as Chittister's or de Wall's, in order to understand how the Rule is applied, and what wisdome people have found in it who have actually lived under its strictures for years and even decades. That will help the reader understand what value there is in the Rule.