Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted. Blessed are the meek, for they will inherit the earth. Blessed are those who hunger and thirst for righteousness, for they will be filled. Blessed are the merciful, for they will receive mercy. Blessed are the pure in heart for they will see God. Blessed are the peacemakers for they will be called children of God.
. . .
“Prayers are recited early in the morning so that the first movements of the soul and mind may be consecrated to God and that we may take up no other consideration before we have been cheered and heartened by the thought of God, as it is written: I remembered God and was delighted, and that the body may not busy itself with tasks before we have fulfilled the words: To thee will I pray, O Lord; in the morning thou shalt hear my voice, In the morning I will stand before thee and will see. Again at the third hour the brethren must assemble and betake themselves to prayer, even if they may have dispersed to their various employments. Recalling to mind the gift of the Spirit bestowed upon the Apostles at this third hour, all should worship together, so that they also may become worthy to receive the gift of sanctity, and they should implore guidance of the Holy Spirit and his instruction in what is good and useful, according the words: Create a clean heart in me, O God, and renew a right spirit within my bowels. Cast me not away from thy face; and take not thy Holy Spirit from me. Restore unto me the joy of thy salvation and strengthen me with a guiding spirit.
“... It is also our judgment that prayer is necessary at the sixth hour in imitation of the saints who say: Evening and morning and at noon I will speak and declare; and he shall hear my voice. And so that we may be saved from the noonday Devil, at this time, also the ninetieth psalm will be recited. The ninth hour, however, was appointed as compulsory time for prayer by the Apostles themselves in the Acts where it is related that Peter and John went up to the temple at the ninth hour of prayer. When the day’s work is ended, thanksgiving should be offered for what has been granted us for what we have done rightly wherein and confession made of our omissions whether voluntary or involuntary, or of a secret fault, if we chance to have committed any in words or deeds, or in the heart itself; for by prayer we propitiate God for all our misdemeanors. The examination of our past actions is a great help toward not falling into like faults again; wherefore the psalmist says: the things you say in your hearts, be sorry for them upon your beds.
“Again, at nightfall we must ask that our rest be sinless and untroubled by dreams. At this hour also, the ninetieth Psalm should be recited. Paul and Silas furthermore have handed down to us the practice of compulsory prayer at midnight, as the history of the Acts declares: And at midnight Paul and Silas praised God. The Psalmist also says: I rose at midnight to give praise to thee for the judgments of thy justifications. Then, too we must anticipate the dawn by prayer so that the day may not find us in slumber and in bed according to the worlds; my eyes have prevented the morning that I might meditate on thy words. ...I think that variety and diversity in the prayers and psalms recited at appointed hours are desirable for the reason that routine and boredom, somehow, often cause distraction in the soul, while by change and variety in the psalmody and prayers said at the stated hours it is refreshed in devotion and renewed in sobriety..”
Lord, make me an instrument of your peace. Where there is hatred let me sow love, where there is injury pardon; where there is doubt faith; where there is despair hope; where there is darkness light; and where there is sadness joy; Lord grant that I may seek rather to comfort than be comforted, to understand than be understood, to love than be loved. For it is by giving that one receives, by forgiving that one is forgiven, and by dying that one awakens to eternal life.
Rule 1) On Community and Holding Things in Common
A. Members of the order of Jesus Christ Reconciler are either postulants, novices, or professed members of the Order. A member of the Order may be single, celibate or partnered in a life-long vowed relationship. Partnered members of the order who are members of the community must be partnered either to a member of the order or member of the house with a long-term or indefinite commitment to the house. Both partners must be resident in the house and live under this Rule of life.
B. Members of the House are those who choose to join the community and commit to live under this Rule of life, for a short or long period of time. These members may commit to live in community for the foreseeable future without a planned end date; or for a long-term but specific period of time, such as 5 to 10 years; or for a shorter term of membership, such as 1 to 4 years. However, whatever the time spent as members of the community, the members of the House commit to live under this Rule.
Members of the House may be single, celibate, or in monogamous partnerships. If partnered, both partners must be members of the house and commit to live under this Rule of life on the property of the community. The length of a membership in community is determined as they join the community as Observers, but this initial decision may be reviewed by the community in council if the member so desires.
C. Observers are those seeking to be members of the house. An observer period begins when a prospective member has read the Rule and met with the Dean or Prior of the house and decided that they wish to discern with the community their call to life in community. At the beginning of an observer period, before moving into the house, the Observer attends community functions, community times of prayer, and community meals. Once the Observer moves into the house, the period before a final decision on membership is at least 6 months up to 1.5 years, depending on the type of membership, the expected period of time with the house, and feeling of the community in council. In the event that a prospective member is also seeking to become a member of the Order of Jesus Christ, Reconciler, the postulancy and novitiate periods with the order can coincide with the observer period. Those who wish to join the House but are already novitiates or professed members of the Order must still first become Observers; the period of being an observer of the House may be closer to six months for Professed members of the Order. Meetings of the Community in Council to review the period of observation and the final meeting to admit the Observer are to take place without the Observer present.
D. Long-Term Guests
F. Lifelong membership.
G. Members on sojourn from the house
Members of the house may feel lead to and/or commissioned to travel as part of their life under this Rule. This will require a period of discernment of the community. Each House will develop its own policies on sojourns that will be included in the customary of the House.
Rule 3) On Reception of New Members
A. On joining the house as a single or as a couple.
i. Those interested in joining us under this Rule must first take regular part in the life of the House as an Observer for a period ranging from six months to a year and a half. A prospective observer first, having read the rule and having met with the Dean (or Prior), will take part in the prayer services, community meals, and other appropriate parts of the community’s life. If after meeting with the Dean, reading the rule, visiting the community, and participating in some aspects of its communal life the prospective member still wishes to join the community the Dean (or Prior) presents the request to become an Observer to the community in council. If the community accepts the prospective member as an observer, the Observer will continue in being present with the community as able and will move into the community as soon as the Observer is able to do so. During the observer period (six months to 1.5 years as decided by the community in council), the Observer will meet regularly with the Dean in “observer meetings”. The Dean is responsible for training the Observer in the life of the community and to help the Observer adjust to communal life and learn the idiosyncrasies of the particular House of the Order. The time of the member’s Observer period is for discernment both of the individual person and the community. If one has been a long-term guest and believes they’d like to join the community more permanently either as a member of the order or member of the house, the period of time as long-term guest shall not count toward the Observer period, nor toward the period/s of postulancy and novitiate with the Order.
If a prospective member does not live near the House, the prospective member will need to arrange to be a guest of the community, number and length of visits to be determined by the Dean and the community in council. After the visit(s), the prospective member and community will decide whether or not the prospective member shall become an Observer.
ii. On Joining as a Family.
A family is a couple or individual with one or more children. The process of initial exploration and becoming an Observer is the same as with individuals and couples. The Dean and prospective members will need to be aware that joining as a family is a different dynamic, and provides a distinct challenge both on the part of the family but also for the community. Families have their own patterns and will continue to have some of those independent patterns once in community. The key question of any observer period with a family is how well the family's patterns fit with the patterns of community life: hospitality, daily prayer, communal meals and use of shared and common space. The community in considering a family as prospective members needs to ask from the start whether it truly has the space to accommodate the family in question. "A family in community will often take up common space in ways that may unintentionally result in other members being unable to use that particular space. Children at different times in their development will have different space expectations. A family may have more children after joining the community. Questions of accommodating future growth of a family will also need to be considered . Children are de facto members of the community and will be expected to as is developmentally appropriate to fully be engaged and participate in life under this Rule. Once a Child reaches the legal age of maturity if she desires to continue to be a member of the House she must become an observer of the House.
iii. Joining the House through proximity to the property of the House.
Singles, couples, and families can join the community by renting/purchasing a property near the main house of the community, while in all other ways sharing in the common life of the community. An observer period would still pertain to this scenario as it is worked out whether the individual, couple, or family is integrated into the life of the community or simply good friends and neighbors of the community.
B. Joining the community seeking to be a professed member of the Order
If a single or couple (a couple or a single could have children and be members of the order however minor children may not become members of the Order so “families” are not mentioned in this section) seeks to join the community and become members of the Order of Jesus Christ Reconciler, the Observer period will coincide with the postulancy and novitiate of the Order and be overseen by the Prior and not the Dean, unless the Dean is a professed member of the order and is assigned to do so by the Prior. With this exception, joining the House will not differ from the joining process of any other prospective members of the house.
C. Joining the house as a professed member of the Order
While professed members of the Order will have gone through the postulancy and novitiate, when joining a House of the Order, professed members will still need to become Observers of the House before becoming a member of the House. The Gathering of the Order will be apprised of the desire of the member of the Order to join the House. The Dean will oversee the observer period. At least three months of the Observer period must take place after the Gathering of the Order, where the member’s desire to join a House has been announced. The observer period will not be less than six months and will not exceed 10 months. Leadership and other members of the Order should be in consultation with the community in council when a House is considering a member of the Order as a member of a House.
Rule 4) On The common life
Sharing life with families, couples, singles, and celibates has its challenges and can lead to freedom from the various forms of the fable of self-sufficiency that are so contrary to the Kingdom of God. This may have similarities to past forms of the multigenerational family existing as a single household under a single roof but has little resemblance to the current dominant forms of life and of organizing family as the nuclear family. Our common life under this Rule is an attempt to live differently and in resistance to the elements of our society that lead to isolation and encourage self-sufficiency and consumption for the sake of consumption.
A. Singles in community can benefit from life in community as they have companionship and a relationship with others beyond roommates. Living in community means that a single person has a level of commitment to others (who are also members of the community) that generally doesn't exist for singles outside of living with family or in a relationship with a significant other.
i. A single person in community gives up some of the freedom and independence associated with singleness. Also in a community that includes couples families celibates and singles one should be aware that these differences may put limits on how one conducts one's life, ie. how one dates. But also one may find it emotionally challenging at times to share things in common with those who don’t share in the life of someone who is single
ii. A single who is in a dating relationship will need to conduct that relationship in a manner consistent with the patterns of the life of the House, and should be aware that transitioning from being single to a couple may lead to leaving the community. The details of this will be established according to the context of the House and is articulated in the Customary of the House.
B. Celibate members may find living out such a call is most difficult in a community where all haven’t taken vows of celibacy, and should be prepared to deal with those difficulties. However, we believe there is benefit in living with those in differing situations and commitments and discipline. Also, the presence of celibates in a House can be also be a powerful witness to the call of discipline that all members of the House are called to while living in community.
i. A celibate will need to recognize that it may feel like more is required of them, and may find that there are more occasions to question the call of celibacy when living in the presence of those not also called to a life of celibacy. This situation is often dynamic, and not all houses will necessarily have celibate members, so the way in which the each House handles the specifics of this dynamic will be articulated in the Customary.
C. Couples, like singles, will find benefit in escaping the potential isolation that can exist in our society as a couple expected to maintain a separate household. Couples should be aware of the need to balance being in community as a couple and engaging the community as persons in community un-mediated by the other or by being a couple.
i. Each partner should recognize and respect the agency of her or his partner(s) to interact as an independent party with any individual member of community, or the community as a whole.
ii. Couples who plan to bear or adopt children need to remember that the move from couple to family will create great changes in the dynamics of the community, as it is essentially bringing in a de facto Member who will not have an Observer period. For this reason, a couple in community must relinquish a certain amount of privacy concerning their family plans. So far as it is possible to know ahead of time, and prior to seeking pregnancy, the couple will consult with the community about their move towards becoming a Family and not just a Couple.
D. A Family, an individual or couple with one or more children, may join the Community with the desire to live outside of the pressures and expectations of self-sufficiency that the nuclear family model typically entails. A family should seek to join community because the parents (and older children, should there be any), wish to live out a radically different relationship to family” than the models offered/pushed by the world system. Being a family in community is to see communal life as the answer to God’s call of training up their children in this radical discipleship. Even so, to be a family unit within communal life is to be and maintain a community within a community. As with all aspects of life under this Rule, there is a negotiation between common notions of what is private and public. A family’s negotiation between what is its own and what it holds in common rubs up against many cultural expectations, both for the other members as well as for the parent(s) of the family.
i. A family joining the community must be prepared to make their patterns of life conform to the communal patterns. While there will be some adaptation on the side of the community, it is the parent's responsibility to be aware of their family’s needs and patterns and present them to the community, and present to the community how the community should adapt itself. The parent/s should consider the Prior as a partner and important helper, and meetings with the Prior as a key resource, in sorting out and growing in awareness of these patterns and in these interactions with community life.
ii. Community-and-family interaction will always be a process of negotiation. This negotiation will be the key component for a family joining the community. Parents should always remember that communal life is different from living as a nuclear family, and should not join the community if they do not desire to seek to leave behind most of those cultural patterns of the contemporary nuclear family. In this a number of things are required of a family unit in communal life:
iii. As with couples, families who will continue to have more children in community will consult with the community as a whole as their family grows. Plans around family and growth of family are not private matters in communal life.
Rule 5) On Prayer and Meditation
A. Times of Prayer- Hours of prayer will be the following as indicated in Benedictine Daily Prayer. The precise times and adaptation of the Hours by the House will be dictated by the patterns of life of each House and will be recorded in the Customary.
B. Vespers and Lauds will be a time of quiet for all who are on the property of the community. For those at work or when other circumstances take them from the community house, it is appropriate to acknowledge the hours by praying a short prayer, praying the Jesus prayer (with or without prayer rope), saying the rosary, making the sign of the cross, or other prayerful or meditative action. The goal of this is that, wherever any member of the community is, she may always be mindful of our living according to these sacred rhythms.
C. The community should pray together at least one of the hours when a majority of the community can be present. Each House should keep this in mind when scheduling the exact times of the Hours of prayer. Ideally, due to tradition and evolution of the Daily Office, the community should seek to have its prayers together be either Vespers or Lauds. However, it is also appropriate (especially in an urban setting) for a House whose members work into the night to consider Vigils as a primary Hour of prayer when the community as a whole can gather. Compline, since it is more suited to individual prayer, should not be used as the primary common prayer of the community. It is appropriate for a House to decide that it will on occasion pray Compline together(for example, on retreat together), but this should only happen when the community has similar schedules and bedtimes. If members are home during the day, some form of praying the daytime offices should be considered by the House.
D. In the absence of the Prior and Dean a member of the community will be appointed to lead prayer services.
E. The exact time of the Hours and which Hours the community will pray together will be based on the patterns of life of the community and its members. The House’s particular patterns of daily prayer will be recorded in the customary of the House.
Rule 6) On Property and the Community of Goods
A. Real estate (rented, leased, or owned) shall be held in common, each member contributing financially to its maintenance as she is able, either from outside employment or in common enterprise of the community.
B. The responsibility for collecting money for community bills and paying them will be rotated amongst the members or assigned to one or more of the members of the community by the council.
C. The cleaning and maintenance of the community house (such as repairs and acquisition of supplies) will be apportioned to the members of the community by the community in council.
D. Each member of the community commits to exploring the nature of our community of goods (as that which includes both the tangible and intangible and our abilities and personality), and what personal property and the sharing of resources and goods means for the life of the House.
Rule 7) On Food and Maintenance of the Kitchen
A. We take Jesus’ practice of table fellowship, as guest and host (at the Last Supper), as our model in coming together as a community around food and the sustenance of our bodies.
B. Food for the community will be provided for by all, each providing according to their means.
C. Preparation and acquisition of food for the community will be rotated through the members of the community or assigned to one or more members of the community by the community in council.
D. Clean up of kitchen will be assigned to a member(s) of the community by the community in council or will be rotated through the members of the community.
E. There will be regular common meals, It should be the goal and standard of the community to schedule both a 'standing' meal (such as Saturday morning breakfast) and a rotating schedule of other meals. The daily practice of having regular common meals will be outlined in the customary of each House.
Rule 8 ) On Maintaining a healthy community
B. External Resources for Individual Members
I. The above being so, we require each member to have and consult regularly (typically at least monthly) with external help: a spiritual director, a counselor, a therapist, or a therapy group (such as a twelve-step group). The exact nature of this external help is not dictated for members but a member should present to Prior and Dean their plan for engaging external help. The community will provide aid as need in finding and paying for these external mental and spiritual health resources.
II. Observers who have no such system in place should use their observer period in finding and settling in to such a relationship. The observer will be in conversation with the Dean (or Prior) throughout this process and concerning this process; failure to acquire and use such help by the close of the observer period may be considered a persuasive reason for the Members of a House to refuse membership.
III. Longterm guests will be considered on a case-by-case basis but should seek to comply with this requirement wherever possible.
IV. A member may of course need to change directors, etc., at different times and for different reasons. She should apprise the Prior as soon as possible once she sees the relationship changing or about to be terminated. The Prior should be a resource for her in transitioning; in very least, the Prior must be made aware that a transition may happen or is happening, and should seek to assist her in the transition.
V. We are not interested in an exacting, hidebound interpretation of this requirement. Rather, we are interested in conscious, good-faith efforts on the part of our members to have, maintain, and use healthy external resources in their own ongoing efforts to be and become healthy persons and participants in our common life.
C. The common life is not simply for good times, or when all members are healthy, but also exists to offer support and care in the difficult times of life. Once one is a member of the House, members of the House and the community as a whole are committed to that member under the agreement of membership. A member can expect that this commitment includes times of hardship such as (but not limited to) economic problems, health (mental or physical) trouble, and familial conflict, even if in this period a member is less able to engage the community and her responsibilities in community.
Yet there is a careful balance that is needed here, and even in a time of crisis or hardship a member should seek to take responsibility for maintaining appropriate engagement as a member of the community and ask for help and/or accommodation. The overall healthy functioning of the community and its communal life has priority under this Rule. The only permanent memberships exist when community and member have made lifelong commitment to each other. All other forms of membership are understood as provisional and for a period of time. This Rule does not imply permanent commitment to all members without regard to life situation and the resources of the community. Membership is provisional based upon the vows and agreements each member has made to the community and the community has made to the member.
D. All members will have a membership agreement drawn up indicating the nature of their membership, the means by which they will contribute to the community (whether financially and/or through non monetary contributions), intended time period (including whether definite or indefinite), and the conditions of termination of agreement and membership. Any changes in the nature of a member's relationship to the community will require a new agreement drawn up. This most commonly will take place as a member makes the transition from Observer to member of the House.
Rule 9) On Governance and Leadership of the Community
A. The community will have one or two Priors not for purposes of rank or rule—we are ruled by the Gospel and its particular expression in this Rule—but to gather together the various intentions, motivations, gifts, and goals of the members of the community, shepherding them toward the goals of the community and to ensure that the discipline of the rule is kept. The priors will be accountable to the body governing the clergy of the priors’ denomination(s) and to the Order of Jesus Christ, Reconciler.
B. The community will have a Dean chosen and appointed by council. The Dean of a House needs to be at least a lay Baptized Christian who is gifted in spiritual guidance and has skills in mediation. The Dean may be clergy and/or a member of the Order but this is not a requirement for being a dean
i. the dean is assistant to the prior(s). A dean must be chosen and appointed by council when the community exceeds 5 members.
C. The community will have a Hospitaler at all times appointed by council
D. the community will as circumstance and numbers allow have a financial secretary.
E. The community will have a secretary/archivist chosen and appointed by the council as needed
Rule 10) On Administration and Communication
1) The community will meet at least once a week in council to allow a forum of discussion, to provide support to each other on our spiritual journeys, and to do the business of the community. As needed or requested by a community member, the council will meet to administer the community, discuss new and ongoing endeavors, and deal with conflict within the community. Such a meeting will be announced to the community, and will usually be at the time of the regular community meeting.
2. Each member will have a monthly meeting with the Prior or Dean of the House occasionally missed meetings either due to the schedule of a member or Prior or Dean is expected. A
3. Prior, Dean, Hospitaller and Treasure will meet regularly as needed at or least quarterly.
4. The community will be presented to the Order of Jesus Christ, Reconciler by the Prior (along with any members of the order who are also members of the community) at the Gatherings of the Order.
Rule 11) On hospitality
A. Overnight guests will be received according to the abilities of the community. And as the community in council decides and as coordinated by the hospitaler. Details on each Houses policies for Overnight guests will be found in the customary
B. Guests are invited to take part in keeping the Hours of prayer, and are requested, if not keeping the Hours, to respect the Hours when on the community property.
C. Preparation for and reception of guests shall be coordinated by the Hospitaler with the assistance of members appointed by council or according to a rotation agreed upon in council.
D. Hospitality should be seen as something which members also extended towards each other. This mutual hospitality includes and is to expand upon Rules 4 and 5.
E. Houses of the Order of Jesus Christ Reconciler, in addition to their daily prayers will maintain and be responsible for overseeing a public oratory as a worshiping community for itself and those outside the community. The Prior of the House is the Pastor of this worshiping community. House members are encouraged but not required to participate in the weekly Sunday worship. Members of the Order who are members of the house will be part of the worshiping community unless they have some other ministry that they are engaged in on Sundays as part of their work as members of the Order. See also paragraph 1 under “Patterns and Cycles of Life and Work” in A Little Rule
Rule 12) On Leaving the community
Members will come and go. Some who join the Houses of the Order will commit to live in community under this Rule for a specific period of time. Many will join with the intention of being part of the House long term or even permanently. For these the length of commitment to the community is only discovered in the midst of living in community. Part of the continuing discernment necessary for the Houses of the Order is discerning if and when members might leave the community.
A. A member may feel called to leave the community when they thought they would be part of the community indefinitely or before their intended departure from the community. In such situations the member should speak first with the prior or dean about her needs, change in life situation, and concerns and her “fit” with the community. During this process (most likely more than one meeting with the prior or dean to discern one’s need to leave) the member should bring it up in community meeting.
B. In some cases, it can be difficult for a Member herself to determine that leaving the Community is appropriate. This is especially true in cases of major life transitions (for example, beginning a committed relationship, entering a new grad school, having children, &c.). In cases of major life transition the Members concerned should meet with the Prior or Dean to determine whether the Community is still a good fit for their new situation in life. Members should have this meeting even if their Communal lives are still going smoothly. However, if there is discord in the Community, then this meeting is even more important. From this the Prior or Dean and the member may conclude the change in life situation presents no problem of continuing fit with the community. The member may conclude from this that further discernment is necessary with the community in council. The member may conclude that the new life situation is the time to depart the community and the member will announce intention to leave the community at the next community council meeting.
C A member may need to leave the community [without being able to discern the need on her own] in one of two situations:
i. A life transition for a member. A member’s commitment/s come/s into conflict with her commitment to the Rule.
ii. There is evidence that the member is having difficulty living in community. This evidence may be things like continual conflict with other members of the house even after attempts to resolve the conflict; consistent failure to do chores or other requirements of a member of the House; behaviors inconsistent with or that impede the regular functioning of the community.
; destructive behavior.
In either scenario, but especially the second, other members noticing the troubles have two approaches open to them:
D. The prior is expected and authorized by the community to initiate conversation with the member about the changes in their life situation and/or when observing changes in engagement with the community . The prior may see a life transition looming, or see the member having difficulty living in community. The initial conversations with the prior on these issue do not indicate a belief on the part of the prior that the member needs to leave, but recognizing the sign of a possibility that the member and community may need to prepare for the member to end their time with the community. This initial conversation should not be interpreted nor seen by the prior as asking the member to leave.
If the prior, after such meetings (which should probably be plural), believes the problem persists: the prior should bring the issue to the community in council. (“There are many instances of you not living by the Rule. Many people have talked to you. What’s up? Do you need help? Are you seeking to transition out of community?”) N.B.: the community in council WILL INCLUDE the member in question.
If, after work and discussion, the member cannot agree with the unanimous agreement of all in the community except the Member in question, this is in itself a sign of poor fit with the community. The community will ask the member to leave.Transition itself to be discussed/facilitated in council?.
In the event that the council can not reach a unanimous decision the House will seek guidance from the order and/or seek mediation. See section on Conflict and mediation.
If the member is part of a couple: There maybe other dynamics and may make it more difficult for the House to discern what is best. The community in Council may decide to seek guidance from the Order. Though a couple with one partner in conflict with life in community creates a more complex situation the community should always keep in mind that the membership of one partner in a couple is dependent on both being a fit with the community. In the event that one partner of a couple finds themselves to no longer be a fit while the other partner has no conflict with life in community, this is a loss, but does not change the reality of lack of fit of their partner.
One possibility: absentee member? In situations of school residencies elsewhere, justice work in other countries, etc. The gathered community in council (which includes that member) should discuss ahead of time her reentry into community life.
In the week before a member leaves the community one of the Hours of prayer will be a service of acknowledgement and sending off...? A
A member who leaves for reasons other than misconduct or illegal activity, may be reconsidered for membership after leaving, but would go through the same process of joining as a new member.
Rule 13) Conflict and Mediation
There are times that a conflict between members or within the community is unresolvable through the regular structures of this Rule and common life. In this instance those in conflict will follow the following procedure that may lead to mediation . The Scriptural and Traditional basis for this process is Matthew 18:15-20.
This Rule is the Rule of all Houses of the Order of Jesus Christ Reconciler. For starting a House of the Order see A Little Rule and the Constitution of the Order of Jesus Christ Reconciler.