Deacon Roy Goetz, Subiaco's Chaplain, has provided the commentary on the "Rule" and how it relates to our lives today.
From The Rule of Saint Benedict
"Brothers who work so far away that they cannot return to the oratory at the proper time-- and the abbot determines that is the case-- are to perform the Work of God where they are, and kneel out of reverence for God. So too, those who have been sent on a journey are not to omit the prescribed hours but to observe them as best they can, not neglecting their measure of service." (Chapter 50:1-4 Brothers Working at a Distance or Traveling)
Today, just as in Benedict’s time, it is not uncommon for a monk to travel away from the monastery. The frequency with which a monk travels depends on his type of service and the direction of his abbot. Here at Subiaco, there are several monks, the abbot among them, who find it necessary to travel on a regular basis. In this chapter, Benedict reminds the monk that even though he is physically away from the monastery, he is still connected spiritually and should pause during his travel to pray the Divine Office. If possible, the monk should do this at the same time as the monks who are praying at home in the monastery.
In varying degrees, Subiaco is home for all of us who are connected with the abbey and academy. As we begin a new school year perhaps we all could listen for the bells that call the monks to prayer and join our prayer to theirs as a sign of our unity with the same words the monks pray, "God come to my assistance; Lord make haste to help me."
Welcome back.
"If a brother is sent on some errand and expects to return to the monastery that same day, he must not presume to eat outside, even if he receives a pressing invitation, unless perhaps the abbot has ordered it. Should he act otherwise, he will be excommunicated." (Chapter 51:1-3 Brothers on a Short Journey)
Again Benedict emphasizes the importance of community. The monk is directed to be very conscious of his call to unity even when away from the monastery for a short time. Sharing meals was and still is an important part of monastic life. Meals may be seen not only as a time for being thankful for food, but also as a period of rest from labor and formal prayer. Today it is common for meals to be taken in silence or with someone assigned to read aloud to the community.
It is often noted that families rarely sit down to share a meal together. Family life can be splintered by the demands of work and school and individual schedules may make it nearly impossible to share meals together. Perhaps abundance and the relative ease with which we attain our food serve to diminish the significance of sharing meals as well. Benedict makes it clear that exceptions could be made for monks to eat outside the monastery. Perhaps for us too, we could make eating apart from our families more an exception than the norm.
"The oratory ought to be what it is called, and nothing else is to be done or stored there. After the Work of God, all should leave in complete silence and with reverence for God, so that a brother who may wish to pray alone will not be disturbed by the insensitivity of another." (Chapter 52:1-3 The Oratory of the Monastery)
Certainly the monastic day is infused with prayer as the monks work in the fields, vineyard, laundry, health center, business offices and all the other various tasks necessary for the abbey. Watching the monks here at Subiaco as they come and go from the church, it is obvious they have a strong sense of the sacredness of the "oratory" or church. The choir behind the altar has a singular purpose—it is a place for prayer and nothing else.
We may think that the peace and stillness we find in our abbey church is just the absence of sound, but it is far more. The peace we find there is made real by the presence of Christ. The church is sacred because Jesus is present. Hopefully each of us can make time to visit the abbey church on a daily basis; to enjoy the quiet, to rest and to experience the healing calm that only Jesus can give.
"All guests who present themselves are to be welcomed as Christ, for he himself will say: I was a stranger and you welcomed me (Matt 25:35). First of all, they are to pray together and thus be united in peace, but prayer must always precede the kiss of peace because of the delusions of the devil. All humility should be shown in addressing a guest on arrival or departure. By a bow of the head or by a complete prostration of the body, Christ is to be adored because he is indeed welcomed in them. After the guests have been received, they should be invited to pray; then the superior or an appointed brother will sit with them. The abbot shall pour water on the hands of the guests, and the abbot with the entire community shall wash their feet." (Chapter 53:1-2, 4-8, 12-13 The Reception of Guests)
It is clear that the welcome Benedict instructs monks to give goes well beyond common courtesy. Bowing to guests, praying with guests, the kiss of peace and washing their hands and feet all point out the significance of seeing the presence of Christ in the pilgrim or stranger. The monk’s life is directed towards God and the guest is to be welcomed into this reality upon arriving at a monastery. The arrival of a guest is not an interruption, but rather an addition to the work and prayer of the day.
When the school community gathers for assemblies, we bow to each other in keeping with this Benedictine tradition. I don’t expect we will start washing the feet of every guest to the school—imagine the reaction we would get. However, we should all strive to welcome guests in the deepest sense of Benedictine hospitality; recognizing the presence of Christ in them and in us.
"The kitchen for the abbot and guests ought to be separate, so that guests--and monasteries are never without them--need not disturb the brothers when they present themselves at unpredictable hours. Each year, two brothers who can do the work competently are to be assigned to this kitchen. Additional help should be available when needed, so that they can perform this service without grumbling. On the other hand, when the work slackens, they are to go wherever other duties are assigned them. This consideration is not for them alone, but applies to all duties in the monastery; the brothers are to be given help when it is needed, and whenever they are free, they work wherever they are assigned. The guest quarters are to be entrusted to a God-fearing brother. Adequate bedding should be available there. The house of God should be in the care of wise men who will manage it wisely." (Chapter 53:16-22 The Reception of Guests)
The chapter on the reception of guests continues with details of how food and lodging should be provided. In Benedict’s time and down through the centuries it has been common, particularly in Europe, for pilgrims to use monasteries as places of rest and shelter while traveling. In the Middle Ages, monasteries were seen as safe havens where a person would be welcomed regardless of his ability to pay. We can easily imagine that during periods when pilgrimages were common, this could have been a practical burden for some monasteries.
Aside from the lessons on hospitality, it is interesting to note how the monks are shifted from one task to another in the monastery depending on the demands of the day. Benedict makes it clear that monks are to help where help is needed. There is to be no attitude of "that’s not my job; it’s somebody else’s." We live in a society where jobs and skills tend to be very specialized, but that should not stop us from lending a hand when we see someone in need. Small services like opening a door, carrying a package, helping a classmate with his studies, covering a class for a fellow teacher or just picking up a piece of trash can serve to bind us together as a community and make us stronger.
"In no circumstances is a monk allowed, unless the abbot says he may, to exchange letters, blessed tokens or small gifts of any kind, with his parents or anyone else, or with a fellow monk. He must not presume to accept gifts sent him even by his parents without previously telling the abbot. If the abbot orders acceptance, he still has the power to give the gift to whom he will; and the brother for whom it was originally sent must not be distressed, lest occasion be given to the devil (Eph 4:27; 1 Tim 5:14). Whoever presumes to act otherwise will be subjected to the discipline of the rule." (Chapter 54:1-5 Letters or Gifts for Monks)
In Benedict’s time, young men from all levels of society answered the call to monastic life. It was not unheard of for a wealthy family to try to make arrangements for their son to have a room and food that was a little bit better than what the "common" monks would have. We shouldn’t judge them too harshly; they were only behaving as was normal in society at the time. Benedict makes it clear that these gifts, although well intentioned, should be avoided because of the distraction and possible tension they might create in the monastery.
It could easily be argued that letter writing is a dying art, but many of us have access to email, texting, cell phones, Facebook, etc. These can become obsessions that take up inordinate amounts of our time. As Christians, we are all called to be detached from the things of the world. For the monk, as for us, this detachment is not an end in itself, but rather an attitude that helps us stay focused on our relationship with God.
The clothing distributed to the brothers should vary according to local conditions and climate, because more is needed in cold regions and less in warmer. This is left to the abbot’s discretion. We believe that for each monk a cowl and tunic will suffice in temperate regions; in winter a woolen cowl is necessary in summer a thinner or worn one; also a scapular for work, and footwear--both sandals and shoes. Monks must not complain about the color or coarseness of all these articles, but use what is available in the vicinity at a reasonable cost." (Chapter 55:1-7 The Clothing and Footwear of the Brothers)
Benedict believed that a monk’s clothing should be simple, uniform and practical. There are different modern interpretations of this passage among Benedictines. Many take the description literally and fashion clothing that is similar to what would have been worn in the 6th century. Others take this passage to mean that clothing should be simple, local and that it be approved by the abbot. The monks here at Subiaco wear the habit of the Swiss American Benedictines which consists of a black tunic, belt, hooded scapular and appropriate footwear. The cuculla, a black robe with large flowing sleeves is also worn on solemnities and other special occasions.
Benedictine spirituality suggests that our clothing should not be lavish or ragged. Perhaps the meaning in this for us is that clothing neither adds to nor takes away from the true quality of a person—clothing does not make the man. It is illusory to think that somehow our clothing reflects who we are. We may find on close inspection that what we describe as individual style in clothing tends to diminish or draw attention away from who we really are.
"For bedding the monks will need a mat, a woolen blanket and a light covering as well as a pillow. The beds are to be inspected frequently by the abbot, lest private possessions be found there. A monk discovered with anything not given him by the abbot must be subjected to very severe punishment. In order that this vice of private ownership may be completely uprooted, the abbot is to provide all things necessary: that is, cowl, tunic, sandals, shoes, belt, knife, stylus, needle, handkerchief and writing tablets. In this way every excuse of lacking some necessity will be taken away. (Chapter 55:15-19 The Clothing and Footwear of the Brothers)
Benedict’s instructions always seem to be well rooted in common sense and practicality. He wants each member of the community to have what he truly needs in terms of bedding, clothing, etc., but no more. In terms of material possessions, too much or too little can be a distraction. A monk with too little bedding to sleep comfortably in the cold may have trouble working or praying. In the same way, a monk who has unnecessary possessions may also be distracted from the daily routine of work and prayer. At first glance, Benedict’s list of necessities may seem slight to us, but we must remember that his spirituality was one focused on true needs. Perhaps this section of the Rule calls us to examine in our own lives what Benedict calls the "vice of private ownership": today, our faith still calls us to discern from among all the things we desire and choose only those we truly need.
"The abbot’s table must always be with guests and travelers. Whenever there are no guests, it is within his right to invite any of the brothers he wishes. However, for the sake of maintaining discipline, one or two seniors must always be left with the brothers." (The Abbot’s Table Chapter 56:1-3)
In chapter 53 "The Reception of Guests," mention was made previously of a separate kitchen and dining space for the abbot. The original thought was that the abbot could welcome guests to a separate dining space, so that if they arrived at odd hours the routine of the monastery would not be disturbed. Experience over the centuries has proven this to be impractical and perhaps not well in line with the ideals of community found elsewhere in the Rule. The common practice today is for the abbot to have a table in the same dining space as the rest of the monks. This way, the abbot can share meals with the community. Also, if there are guests, they may share a meal with the monastic community. In this way, the Benedictine practice of hospitality may go beyond food and lodging to include a more intimate sharing in the life of the community.
"If there are artisans in the monastery, they are to practice their craft with all humility, but only with the abbot’s permission. If one of them becomes puffed up by his skillfulness in his craft, and feels that he is conferring something on the monastery, he is to be removed from practicing his craft and not allowed to resume it unless, after manifesting his humility, he is so ordered by the abbot." (The Artisans of the Monastery Chapter 57:1-3)
In Benedict’s time it was common for monasteries to be constructed by monks. At least some monks needed to be skilled in glassmaking, metalwork, stone masonry and carpentry. The self-sufficiency encouraged by the Rule made this necessary. We can reasonably assume that some men already possessed these skills when they came to become monks, while others had to learn on the job.
These skilled monks often produced works of art in glass, metal, stone and wood which would be sold to help support the monastery. Benedict points out that this must be done with humility, remembering that the monk’s spiritual journey is more important than his utility to the community. It is easy to see how a successful artisan could be consumed by his craft and possibly neglect his prayer and life with the community. No doubt there are exceptions, but today it is unlikely that a monk’s artwork would go very far in supporting the financial needs of a monastery. However, Benedict’s prohibition of being "puffed up" still applies, so today’s monks have to make sure their artistry is kept in balance with the rest of Benedictine spirituality.
"Whenever products of these artisans are sold, those responsible for the sale must not dare to practice any fraud. Let them always remember Ananias and Sapphira, who incurred bodily death (Acts 5:1-11), lest they and all who perpetrate fraud in monastery affairs suffer spiritual death. The evil of avarice must have no part in establishing prices, which should, therefore, always be a little lower than people outside the monastery are able to set, so that in all things God may be glorified (1 Pet 4:11)." (The Artisans of the Monastery Chapter 57:4-9)
In addition to keeping the artisans and their creations within the bounds of Benedictine spirituality, Benedict also wants to be sure that the works created in the monastery are sold at a fair price. In his words, this is to "not dare to practice any fraud" and to avoid "the evil of avarice." Certainly this would be a show of good will toward the outside community as well. In our own time, it is not uncommon for a patron to pay well beyond the value of an item with the intention of being generous to the monastery. This is certainly a good thing as long as the patron is making a donation without feeling obligated. On the other hand, a monastery has to be careful not to create hard feelings by going too far in undercutting the prices of local artisans.
Subiaco has had its share of artisans over the years. Much of their work can be seen in and around the abbey. Below is a partial list of artisans and their areas of expertise.
Fr. Benedict Brunet (1900) —Pen and Ink drawings
Fr. Placidus Oeschle (1935)—Drafting and Design (designed the church at Altus)
Fr. Stephen Heinkele (1938)—Architectural Woodcarving (mostly lost to fire)
Br. Aloysius Wuest (1948)—Metalwork (the gates by Wardlaw Hall)
Fr. Damian Wewers (1999)—Drawings for the Abbey Message
Fr. Felix Fredeman (2004)—Woodcuts and Engravings (many around campus)
Former Br. James Casey—Stained Glass and Pottery (Cross in main stairwell)
Br. Ephrem O’Bryan—Calligraphy and Photography
Br. Jude Schmitt—Woodworking, Lathe work and Photography
Fr. Hugh Assenmacher—Author and Calligraphy
Abbot Jerome Kodell—Author, Woodworking and Lathe work
"Do not grant newcomers to the monastic life an easy entry, but, as the Apostle says, Test the spirits to see if they are from God (1 John 4:1). Therefore, if someone comes and keeps knocking at the door, and if at the end of four or five days he has shown himself patient in bearing his harsh treatment and difficulty of entry, and has persisted in his request, then he should be allowed to enter and stay in the guest quarters for a few days." (The Procedure for Receiving Brothers Chapter 58:1-4)
It is important to note that this prescribed treatment is not for pilgrims or ordinary travelers who would receive speedier entry, but is for someone wishing to enter monastic life. This initial testing no doubt has changed from age to age and according to local custom, but the principle of testing the newcomer remains. A man seeking entry to a monastery today would not likely be left knocking at the door for five days, but would certainly have an initial period of discernment. The applicant to the monastic life has to be very open and honest about what he is seeking and why. His resolve should be tested. Is he truly seeking a closer relationship with God? Does he really believe the monastery is the best place for him to do this? How much does the newcomer really know about monasticism? "Test the spirits to see if they are from God" is Benedict’s recommendation. In our spiritual life, and really in all aspects of our life, it is important that we too "test the spirits" to see if our intentions and actions are from God.
"The concern must be whether the novice truly seeks God and whether he shows eagerness for the Work of God, for obedience and for trials. The novice should be clearly told all the hardships and difficulties that will lead him to God. If he promises perseverance in his stability, then after two months have elapsed let this rule be read straight through to him, and let him be told: "This is the law under which you are choosing to serve. If you can keep it, come in. If not, feel free to leave." If he still stands firm, he is to be taken back to the novitiate, and again thoroughly tested in all patience. After six months have passed, the rule is to be read to him, so that he may know what he is entering. If once more he stands firm, let four months go by, and then read this rule to him again. If after due reflection he promises to observe everything and to obey every command given him, let him then be received into the community. But he must be well aware that, as the law of the rule establishes, from this day he is no longer free to leave the monastery, nor to shake from his neck the yoke of the rule which, in the course of so prolonged a period of reflection, he was free either to reject or to accept." (The Procedure for Receiving Brothers Chapter 58:7-16)
Probably most of us have had occasion to say "I didn’t know what I was getting myself into." It should be clear from the passage above that Benedict’s directions should all but eliminate this from being the case when someone makes the solemn decision to enter a monastery. The novice is repeatedly tested and given instructions in the Rule. In Benedict’s time many novices were not literate, so reading the Rule to them was a necessity. Monastic vows are for life, but under serious circumstances, a monk may be released from his vows.
Perhaps for us this will serve as a reminder that we are called to stick with things—to seek God in our lives despite hardships, difficulties and trials. Jesus promises us eternal life, but certainly hardships on the way as well. We make vows and commitments in marriage, family, careers and in our relationships with others. It is important for us to be "eager for the work of God" and to honor our promises to God and others.
"When he is to be received, he comes before the whole community in the oratory and promises stability, fidelity to monastic life, and obedience. This is done in the presence of God and his saints to impress on the novice that if he ever acts otherwise, he will surely be condemned by the one he mocks. He states his promise in a document drawn up in the name of the saints whose relics are there, and of the abbot, who is present. The novice writes out this document himself, or if he is illiterate, then he asks someone else to write it for him, but himself puts his mark to it and with his own hand lays it on the altar. After he has put it there, the novice himself begins the verse: Receive me, Lord, as you have promised, and I shall live; do not disappoint me in my hope (Ps 118[119]:116). The whole community repeats the verse three times, and adds "Glory be to the Father." Then the novice prostrates himself at the feet of each monk to ask his prayers, and from that very day he is to be counted as one of the community." (The Procedure for Receiving Brothers Chapter 58:17-23)
When the novice comes before the community to make solemn vows, the abbot asks him, "Do you promise before God and his saints, stability in this community, fidelity to the monastic way of life, and obedience according to the Rule of Saint Benedict?" After responding "I do" the novice then reads his letter of monastic profession. This letter is a formal handwritten statement of the same three-fold promise in the abbot’s question. This letter is presented to the abbot and then the novice signs it on the altar. This letter will also be on the altar at the monk’s funeral. The newly professed monk with arms outstretched makes the following prayer, "Sustain me, O Lord, as you have promised, that I may live; and disappoint me not in my hope." The newly professed then lies prostrate and is covered with a funeral pall while the Litany of the Saints and the Prayer of Monastic Consecration is recited. At the words, "Sleeper, awake, and the light of Christ will enlighten you," the monk rises from beneath the funeral pall and is robed with the cuculla. This is a powerful symbol of the monk dying and rising to a new way of life. The abbot and all the solemnly professed monks then welcome the new monk with the exchange of the Sign of Peace.
Even though our lives often lack meaningful rituals like this, we might in repeating the prayer, "Sustain me, O Lord," remind ourselves that we need God in all things.
"If a member of the nobility offers his son to God in the monastery, and the boy himself is too young, the parents draw up the document mentioned above; then, at the presentation of the gifts, they wrap the document itself and the boy’s hand in the altar cloth. That is how they offer him. As to their property, they either make a sworn promise in this document that they will never personally, never through an intermediary, nor in any way at all, nor at any time, give the boy anything or afford him the opportunity to possess anything; or else, if they are unwilling to do this and still wish to win their reward for making an offering to the monastery, they make a formal donation of the property that they want to give to the monastery, keeping the revenue for themselves, should they so desire. This ought to leave no way open for the boy to entertain any expectations that could deceive and ruin him. May God forbid this, but we have learned from experience that it can happen. Poor people do the same, but those who have nothing at all simply write the document and, in the presence of witnesses, offer their son with the gifts."(The Offering of Sons by Nobles or the Poor Chapter 59:1-8)
In Benedict’s time it was not uncommon for a boy of ten years or even younger to be given to a monastery. Sometimes this was done with the intention of the boy staying only for the duration of his education, but more often it was for the boy to become a monk. There are several passages in the Rule where Benedict gives specific instructions concerning the very young in terms of their training and discipline. Monasteries no longer accept the very young, but there are still some applicable teachings in this chapter for us today.
It is clear that monks could and did maintain contact with their families. Benedict’s concern is that in keeping with the prohibition of personal possessions, they should not expect to receive gifts or certainly not an inheritance for their individual use. A very positive insight here is that monks were not completely locked away from the outside world. The Rule then, as now, honors family ties and encourages the monk to maintain these relationships in a healthy balance with monastic life.
Perhaps for us this may serve as a reminder that no matter where our life takes us, it is important to maintain healthy family relationships, even with those we seldom see.
"Brothers, Divine Scripture calls to us saying: Whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted (Luke 14:11; 18:14). In saying this, therefore, it shows us that every exaltation is a kind of pride, which the Prophet indicates he has shunned, saying: Lord, my heart is not exalted; my eyes are not lifted up and I have not walked in the ways of the great nor gone after marvels beyond me (Ps 130[131]:1). And why? If I had not a humble spirit, but were exalted instead, then you would treat me like a weaned child on its mother’s lap (Ps 130[131]:2)."(Chapter 7:1-4 Humility)
In contrast to many chapters which are only a short paragraph in length, Benedict’s chapter on humility includes twelve steps and is by far the longest in the Rule. In order to be humble, we must first understand our place in the universe. We must see ourselves as children of God—completely dependent on him even more than a child is on his or her mother. How much is humility valued in our modern society? We are constantly pressed upon by the idea that our worth is measured by what we win, own, consume and control. The world often sees humility as weakness. To recognize our dependence on anyone other than ourselves is to admit that we are not in control, and our society thrives on the illusions of power and control. The humility that Jesus calls us to, and that Benedict echoes, is countercultural. Perhaps this Advent we might reflect on the humility and self-sacrifice of Jesus and recommit ourselves to the imitation of Christ.
May the peace of Christ be with you this Christmas season.
"If any ordained priest asks to be received into the monastery, do not agree too quickly. However, if he is fully persistent in his request, he must recognize that he will have to observe the full discipline of the rule without any mitigation, knowing that it is written: Friend, what have you come for? He should, however, be allowed to stand next to the abbot, to give blessings and to celebrate Mass; provided that the abbot bids him. Otherwise, he must recognize that he is subject to the discipline of the rule, and not make any exceptions for himself, but rather give everyone an example of humility." (Chapter 60:1-5 The Admission of Priests to the Monastery)
Priests today, as in Benedict’s time may come from parish life and other religious orders to seek entrance into monastic life. Benedict is very clear that they must gain entrance to the monastic life by all the same tests and trials that a lay person would encounter. Benedict’s instruction honors the equality and Rule of the monastery while also ensuring that the priest understands that he must be a monk first. He may exercise his priestly function, but he must be a monk. Here, as in all things, Benedict encourages humility.
We may find ourselves changing schools or jobs—leaving a place where we are well known and respected to go somewhere where we are not known at all. The process by which new people come to know and respect us cannot be forced to happen quickly. Heeding Benedict’s advice, perhaps it is best for us to perform quietly with humility, and let people gradually discover what is best in us.
"A visiting monk from far away will perhaps present himself and wish to stay as a guest in the monastery. Provided that he is content with the life as he finds it, and does not make excessive demands that upset the monastery, but is simply content with what he finds, he should be received for as long a time as he wishes. He may, indeed, with all humility and love make some reasonable criticisms or observations, which the abbot should prudently consider; it is possible that the Lord guided him to the monastery for this very purpose. If after a while he wishes to remain and bind himself to stability, he should not be refused this wish, especially as there was time enough, while he was a guest, to judge his character." (Chapter 61:1-5 The Reception of Visiting Monks)
Today, monks do not often just show up at a monastery. Visits are usually arranged beforehand and have a specific purpose. Official visitations by monks from other abbeys are part of modern Benedictine life. The official visitations are opportunities for fellowship among Benedictine communities, and they also offer opportunities for the visitors to make critical observations with "humility and love." A monk who visits with the intention of joining a new monastery should be content with the community he finds and should he like to make some reasonable criticism, he should do this also with "humility and love."
This attitude would be a good one to carry with us when we are visiting someone else’s home, school, or place of work. Benedictine spirituality reminds us that we should not jump to conclusions or be too quick to criticize something or someone when we find ourselves in a new situation.
"Any abbot who asks to have a priest or deacon ordained should choose from his monks one worthy to exercise the priesthood. The monk so ordained must be on guard against conceit or pride, must not presume to do anything except what the abbot commands him, and must recognize that now he will have to subject himself all the more to the discipline of the rule." (Chapter 62:1-3 The Priests of the Monastery)
Even though it is not clear whether or not daily mass was a common practice in the early centuries of Benedictine monasteries, it is clear that Benedict made provision for ordaining men to the priesthood and the diaconate. Here, as in many chapters of the Rule, Benedict stresses the importance of humility for priests, deacons and brothers alike. He knows that a priest’s ministerial role may tempt him to have a superior attitude in the community. Benedict warns against this and even implies that the ordained should be held to a higher standard of behavior.
For us this may serve as a reminder that all parts of our communities are important. As members of family, school, and work communities, we should take pride in our skills and contributions, but we should not have an attitude of superiority about our position or our gifts. Saint Paul tells us that "There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone. To each individual the manifestation of the Spirit is given for some benefit." (1Corinthians 12:4-7)
"The monks keep their rank in the monastery according to the date of their entry, the virtue of their lives, and the decision of the abbot. The abbot is not to disturb the flock entrusted to him nor make any unjust arrangements, as though he had the power to do whatever he wished. Absolutely nowhere shall age automatically determine rank. For example, someone who came to the monastery at the second hour of the day must recognize that he is junior to someone who came at the first hour, regardless of age or distinction. Boys, however, are to be disciplined in everything by everyone. The younger monks, then, must respect their seniors, and the seniors must love their juniors. But the abbot, because we believe that he holds the place of Christ, is to be called "lord" and "abbot," not for any claim of his own, but out of honor and love for Christ. He, for his part, must reflect on this, and in his behavior show himself worthy of such honor." (Chapter 63:1-3, 5, 8-10, 13-14 Community Rank)
The idea of having a community where everyone gets along well without leaders may be very attractive, but the likelihood of this actually working is not great. Order is a necessity in any community, and order requires leaders. We may recall from Chapter 3, Summoning the Brothers for Council, that Benedict wants every voice in the monastery to be heard. It is the abbot’s responsibility to hear all voices and then to make decisions without disturbing the flock. The rank of monks is honored in the Rule, but it is important to note that rank is not a license to lord it over another monk, but rather an obligation to guide and love the junior.
For us as parents, teachers, administrators, or leaders in any role, this may serve as a vivid reminder that our "rank" should never be used to dominate, but always to serve each other in imitation of Christ.
"When he is to be received, he comes before the whole community in the oratory and promises stability, fidelity to monastic life, and obedience. This is done in the presence of God and his saints to impress on the novice that if he ever acts otherwise, he will surely be condemned by the one he mocks. He states his promise in a document drawn up in the name of the saints whose relics are there, and of the abbot, who is present. The novice writes out this document himself, or if he is illiterate, then he asks someone else to write it for him, but himself puts his mark to it and with his own hand lays it on the altar. After he has put it there, the novice himself begins the verse: Receive me, Lord, as you have promised, and I shall live; do not disappoint me in my hope (Ps 118[119]:116). The whole community repeats the verse three times, and adds "Glory be to the Father." Then the novice prostrates himself at the feet of each monk to ask his prayers, and from that very day he is to be counted as one of the community." (The Procedure for Receiving Brothers Chapter 58:17-23)
When the novice comes before the community to make solemn vows, the abbot asks him, "Do you promise before God and his saints, stability in this community, fidelity to the monastic way of life, and obedience according to the Rule of Saint Benedict?" After responding "I do" the novice then reads his letter of monastic profession. This letter is a formal handwritten statement of the same three-fold promise in the abbot’s question. This letter is presented to the abbot and then the novice signs it on the altar. This letter will also be on the altar at the monk’s funeral. The newly professed monk with arms outstretched makes the following prayer, "Sustain me, O Lord, as you have promised, that I may live; and disappoint me not in my hope." The newly professed then lies prostrate and is covered with a funeral pall while the Litany of the Saints and the Prayer of Monastic Consecration is recited. At the words, "Sleeper, awake, and the light of Christ will enlighten you," the monk rises from beneath the funeral pall and is robed with the cuculla. This is a powerful symbol of the monk dying and rising to a new way of life. The abbot and all the solemnly professed monks then welcome the new monk with the exchange of the Sign of Peace.
Please join me in prayer for Brother Patrick as he makes his solemn vows this Tuesday.
"In choosing an abbot, the guiding principle should always be that the man placed in office be the one selected either by the whole community acting unanimously in the fear of God, or by some part of the community, no matter how small, which possesses sounder judgment. Goodness of life and wisdom in teaching must be the criteria for choosing the one to be made abbot, even if he is the last in community rank." (Chapter 64:1-2 The Choosing of an Abbot)
Here at Subiaco, the process for choosing an abbot begins by creating a ballot which may include four or five names, perhaps more. To be on the ballot, a monk must have been solemnly professed for ten years and must be at least forty years old. The Chapter, which is all of the solemnly professed monks, takes the first vote. Ideally this vote should narrow the field. There may be some discussion before another vote is taken. This process continues until someone is elected by simple majority.
More significant than the practical side of the process is the spiritual side. Benedict emphasizes that the monk must possess "goodness of life and wisdom in teaching." Also the community must choose, "acting unanimously in the fear of God." Perhaps this may remind us that the things we do and the decisions we make as a community must always be done prayerfully, "in the fear of God."
"Once in office, the abbot must keep constantly in mind the nature of the burden he has received, and remember to whom he will have to give an account of his stewardship (Luke 16:2). Let him recognize that his goal must be profit for the monks, not preeminence for himself. He ought, therefore, to be learned in divine law, so that he has a treasury of knowledge from which he can bring out what is new and what is old (Matt 13:52). He must be chaste, temperate and merciful. He should always let mercy triumph over judgment (Jas 2:13) so that he too may win mercy. He must hate faults but love the brothers. When he must punish them, he should use prudence and avoid extremes; otherwise, by rubbing too hard to remove the rust, he may break the vessel. He is to distrust his own frailty and remember not to crush the bruised reed (Isa 42:3). By this we do not mean that he should allow faults to flourish, but rather, as we have already said, he should prune them away with prudence and love as he sees best for each individual. Let him strive to be loved rather than feared." (Chapter 64:7-15 The Election of an Abbot)
We may remember that chapter 2 of the Rule speaks about the qualities of the abbot. Here again in chapter 64, Benedict gives a long list of qualities that an abbot must possess. The key to all of these seems to be mercy. Benedict believes the abbot should never turn away from correcting faults, but his actions must always be tempered with mercy. A monk who is disciplined with mercy may truly desire to amend his ways—to be obedient. A monk who is disciplined without mercy may comply out of fear, but there is little good in that.
It is surely the same for us. Parents or teachers who discipline with mercy will likely inspire in their child or student true obedience and a willingness to be led. On the other hand, parents or teachers who discipline without mercy will likely inspire fear. This fear may change behaviors in the short term, but will likely only create a broken relationship that will not bear fruit in the long run.
As we find ourselves in positions of leadership, let us always strive to be merciful in our relationships with others, so that we may be "loved rather than feared."
"At the door of the monastery, place a sensible old man who knows how to take a message and deliver a reply, and whose age keeps him from roaming about. This porter will need a room near the entrance so that visitors will always find him there to answer them. As soon as anyone knocks, or a poor man calls out, he replies, "Thanks be to God" or "Your blessing, please"; then, with all the gentleness that comes from the fear of God, he provides a prompt answer with the warmth of love. Let the porter be given one of the younger brothers if he needs help. The monastery should, if possible, be so constructed that within it all necessities, such as water, mill and garden are contained, and the various crafts are practiced. Then there will be no need for the monks to roam outside, because this is not at all good for their souls. We wish this rule to be read often in the community, so that none of the brothers can offer the excuse of ignorance." (Chapter 66:1-8 The Porter of the Monastery)
Today the practice of having a porter or greeter at the entrance of a monastery is not as common as it would have been in Benedict’s time. No doubt there are some monasteries that still have a person stationed at the main entrance to greet visitors, but the size, design and multiple functions of modern monasteries often does not make this possible. Here at Subiaco, we have many places where a visitor may make their first contact. This may take place at the farm, kitchen, guest house, school, or the abbey church. For many people, their only contact with Subiaco is at sporting events. Any one of us, monk or layperson, may have the opportunity to be the first "face" of Subiaco for a visitor. Our greeting has the potential to give even a one-time visitor a lasting and positive impression of our community here on the hill. So let us take Benedict’s instruction to heart and remember that we should always greet visitors with "gentleness and the warmth of love."
"At the door of the monastery, place a sensible old man who knows how to take a message and deliver a reply, and whose age keeps him from roaming about. This porter will need a room near the entrance so that visitors will always find him there to answer them. As soon as anyone knocks, or a poor man calls out, he replies, "Thanks be to God" or "Your blessing, please"; then, with all the gentleness that comes from the fear of God, he provides a prompt answer with the warmth of love. Let the porter be given one of the younger brothers if he needs help. The monastery should, if possible, be so constructed that within it all necessities, such as water, mill and garden are contained, and the various crafts are practiced. Then there will be no need for the monks to roam outside, because this is not at all good for their souls. We wish this rule to be read often in the community, so that none of the brothers can offer the excuse of ignorance." (Chapter 66:1-8 The Porter of the Monastery)
Today the practice of having a porter or greeter at the entrance of a monastery is not as common as it would have been in Benedict’s time. No doubt there are some monasteries that still have a person stationed at the main entrance to greet visitors, but the size, design and multiple functions of modern monasteries often does not make this possible. Here at Subiaco, we have many places where a visitor may make their first contact. This may take place at the farm, kitchen, guest house, school, or the abbey church. For many people, their only contact with Subiaco is at sporting events. Any one of us, monk or layperson, may have the opportunity to be the first "face" of Subiaco for a visitor. Our greeting has the potential to give even a one-time visitor a lasting and positive impression of our community here on the hill. So let us take Benedict’s instruction to heart and remember that we should always greet visitors with "gentleness and the warmth of love."
"Brothers sent on a journey will ask the abbot and community to pray for them. All absent brothers should always be remembered at the closing prayer of the Work of God. When they come back from a journey, they should, on the very day of their return, lie face down on the floor of the oratory at the conclusion of each of the customary hours of the Work of God. They ask the prayers of all for their faults, in case they may have been caught off guard on the way by seeing some evil thing or hearing some idle talk." (Brothers Sent on a Journey Chapter 67:1-4)
In Benedict’s time, there was a prevalent attitude among many people, especially religious people, that all things material were evil and that only spiritual things were good. We can see in Benedict’s instructions a bit of this attitude. The monk is protected from the evils and temptations of the outside world by the prayers of his brother monks. Upon his return, the monk asks for the prayers of the community by lying prostrate as in his profession, to again be reminded of his vows to seek God within the cloister.
For us to put this passage into practice, it may serve to focus on the phrase, "the Work of God." For Benedict, prayer is synonymous with the work of God. There are certainly many temptations and evils in the world and prayer is our best defense. Whether we are at home with family, at school, work or traveling, we must remember that prayer is central to the spiritual life of a Christian.
"No one should presume to relate to anyone else what he saw or heard outside the monastery, because that causes the greatest harm. If anyone does so presume, he shall be subjected to the punishment of the rule. So too shall anyone who presumes to leave the enclosure of the monastery, or go anywhere, or do anything at all, however small, without the abbot’s order." (Chapter 67:5-7 Brothers Sent on a Journey)
There is a story that tells of two monks traveling down a muddy, puddle-filled road. The two monks came upon a beautiful girl who was unable to cross a puddle without ruining her clothes. The first monk offered to carry the girl across the water, even though close contact with women was discouraged. The second monk was scandalized by this, but said nothing. At the end of the day, the second monk said, "I want to talk to you about that girl." The first monk said, "Brother, are you still carrying that girl? I put her down hours ago."
The things that occupy our thoughts tell a lot about us. We may waste incredible amounts of time and energy running over things in our mind that are of relatively little importance. Benedict calls us to occupy our thoughts with those things that will benefit us and our community. During this Lenten season, we might strive to purge our thoughts of unnecessary clutter. This may help us to purify and deepen our prayer and interior life.
"A brother may be assigned a burdensome task or something he cannot do. If so, he should, with complete gentleness and obedience, accept the order given him. Should he see, however, that the weight of the burden is altogether too much for his strength, then he should choose the appropriate moment and explain patiently to his superior the reasons why he cannot perform the task. This he ought to do without pride, obstinacy or refusal. If after the explanation the superior is still determined to hold to his original order, then the junior must recognize that this is best for him. Trusting in God’s help, he must in love obey." (Chapter 68:1-5 Assignment of Impossible Tasks)
"Every precaution must be taken that one monk does not presume in any circumstance to defend another in the monastery or to be his champion, even if they are related by the closest ties of blood. In no way whatsoever shall the monks presume to do this, because it can be a most serious source and occasion of contention. Anyone who breaks this rule is to be sharply restrained." (Chapter 69:1-4 The Presumption of Defending Another in the Monastery)
At first glance, it may seem that Benedict’s prohibition of defending another monk is contrary to charity. Many times in the previous chapters he has given directions encouraging monks to care for and support each other in their journey to grow closer to God. In this chapter Benedict simply emphasizes that when a monk is disciplined, it is not an occasion for a fellow monk to interfere, even with the best of intentions. Quite likely, a monk would not have enough information to second guess the judgment of the superiors, and his interference could easily lead to turmoil and even factions in the monastery. Averting a just punishment could also deny the offending monk the opportunity to grow.
This may be a powerful reminder that as students, teachers and parents, we may be tempted to prevent a friend, student or child from enduring what may be a just punishment. Quite likely, we too may not have enough information to make a reasonable judgment and even our best intentions may serve only to avert a just punishment and deny the offender the opportunity to grow.
"Brothers, Divine Scripture calls to us saying: Whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted (Luke 14:11; 18:14). In saying this, therefore, it shows us that every exaltation is a kind of pride, which the Prophet indicates he has shunned, saying: Lord, my heart is not exalted; my eyes are not lifted up and I have not walked in the ways of the great nor gone after marvels beyond me (Ps 130[131]:1). And why? If I had not a humble spirit, but were exalted instead, then you would treat me like a weaned child on its mother’s lap (Ps 130[131]:2)." (Chapter 7:1-4 Humility)
In contrast to many chapters which are only a short paragraph in length, Benedict’s chapter on humility includes twelve steps and is by far the longest in the Rule. In order to be humble, we must first understand our place in the universe. We must see ourselves as children of God—completely dependent on him even more than a child is on his or her mother. How much is humility valued in our modern society? We are constantly pressed upon by the idea that our worth is measured by what we win, own, consume and control. The world often sees humility as weakness. To recognize our dependence on anyone other than ourselves is to admit that we are not in control, and our society thrives on the illusions of power and control. The humility that Jesus calls us to, and that Benedict echoes, is countercultural. Perhaps this Easter season we might reflect on the humility and self-sacrifice of Jesus and recommit ourselves to the imitation of Christ.
"The first step of humility, then, is that a man keeps the fear of God always before his eyes (Ps 35[36]:2) and never forgets it. While he guards himself at every moment from sins and vices of thought or tongue, of hand or foot, of self-will or bodily desire, let him recall that he is always seen by God in heaven, that his actions everywhere are in God’s sight and are reported by angels at every hour." (Chapter 7:10, 12-13 Humility)
Think for a moment of how young children strive to please their parents. Often children would rather endure some punishment than to have their mom or dad tell them that they are a disappointment. To some extent, we carry this people-pleasing desire into our adult lives. We like to do well and to have people think good things of us. We are very much aware of the judgment of other people.
Our faith teaches us that all that we think, do and say are known to God. We have no secrets before God, and yet we may act from time to time as if we can hide from God. Benedict reminds us that the "first step" to humility is to keep the "fear of God always before our eyes" because God sees us at all times. Nourishing in ourselves this knowledge that we are in God’s presence will help us to lead lives that are pleasing to him.
"The second step of humility is that a man loves not his own will nor takes pleasure in the satisfaction of his desires; rather he shall imitate by his actions that saying of the Lord: I have come not to do my own will, but the will of him who sent me (John 6:38)." (Chapter 7:31-32 Humility)
Once a holy man was asked what he had learned during his long life, and he replied, "There is a God, and I’m not him." This may seem too obvious to say, but the path to true humility must include the recognition that we are created by God. In our walk of faith we either move away from God or grow closer to him—there is no static position. Benedict reminds us that we must be willing to give up our own desires and be open in prayer and action to God’s will in our lives.
"The sixth step of humility is that a monk is content with the lowest and most menial treatment, and regards himself as a poor and worthless workman in whatever task he is given, saying to himself with the Prophet: I am insignificant and ignorant, no better than a beast before you, yet I am with you always"(Ps 72[73]:22-23)" (Chapter 7:49-50)
Most of us, at one time or another, have probably felt undervalued or unappreciated. Personal accomplishments that are important to us may be overlooked or ignored by others. We may be passed over for an assignment because someone in charge doesn’t think we are up to the task. Our modern society tells us that we should be applauded and rewarded at every turn, so it is little wonder that we may feel hurt when these things happen. Benedict reminds us that true humility calls us to be content with our work and to do it without the expectation of praise.
"The eleventh step of humility is that a monk speaks gently and without laughter, seriously and with becoming modesty, briefly and reasonably, but without raising his voice, as it is written: "A wise man is known by his few words." (Chapter 7:60-61 Humility)
Abraham Lincoln is credited with coining the phrase, "Better to remain silent and be thought a fool than to speak out and remove all doubt." As we draw near the end of Benedict’s chapter on humility, we are reminded that excess in speech is a dangerous thing which can be harmful to us and to the community where we live. The Desert Fathers assigned great value to the power of words and spoke very little unless it was for the benefit of others. Benedictine monks have carried this praiseworthy attitude into our own time.
Continue...