To be read: April 20, August 20, December 20

In the election of an Abbot let this always be observed as a rule, that the one placed in this position be the one whom the whole community with one consent, in the fear of God, or by a small part of the community with sounder judgment, shall elect. ²But let him who is to be elected be chosen for the merit of his life and the wisdom of his teaching, even if he is the last in community rank. ³But even if the whole community should by mutual consent elect a man who agrees to connive at their evil ways (which God forbid) ⁴and these irregularities come to the knowledge of the Bishop of the diocese to which the place belongs, or to neighboring Abbots, or Christian people in the region, ⁵they must not permit the conspiracy of the wicked to succeed, but appoint a worthy steward over the house of God, ⁶knowing that they shall receive a bountiful reward for this action, if they do it with a pure intention and godly zeal. If on the other hand, they neglect to do so, they may be sure it will be counted as sin. 

The Rule of St. Benedict was most likely compiled over an extensive period of time in answer to various questions and situations which arose in the growing community.  As the movement spread and new houses formed, there were situations which arose that required attention (cf. RB 59:6, 65:1-3).  For example, chapter 2 deals with the role of the abbot, and the personal qualities of the abbot mentioned here (e.g. “the merit of his life and the wisdom of his teaching”, etc.) were previously stated in that earlier chapter.  But what happens if the abbot becomes disabled, or dies, or for unknown reason leaves the community?  What would be the process for replacing him?  And with the abbot away on community business, who is in charge?  When the community was small and tight-knit these questions had not arisen.  But as the movement grew and spread, issues that faced other houses were brought back to the mother house and additions to the Rule became necessary.  Chapters 64-66 address some of these considerations. 

So, how does the community select a new leader?  There are essentially two modes for the election of a new abbot.  First, “the whole community with one consent”, or if the situation calls for it, “a small part of the community with sounder judgment, shall elect.”  But Benedict is not unaware of man’s fallen nature and the wickedness that can take root in a community.  He warns that if the community were to “by mutual consent elect a man who agrees to connive at their evil ways”, action must be taken by “the Bishop…or neighboring Abbots, or Christian people in the region…”  And Benedict says that “…they must not permit the conspiracy of the wicked to succeed, but appoint a worthy steward over the house of God…”  Benedict is apparently reacting to problems that have already arisen in the monasteries, and now he is seeking to provide solutions.  Regardless of which mode is employed, the goal of the community is to seek the mind of Christ in the election, that a man of merit and wisdom may be placed in this role of leadership for the community.

So, what does this have to say to us as a community outside the confines of the monastery?  We, too, have leaders, and we also are capable of “conniving” to place the person we desire in leadership positions.  As was pointed out in the meditation on chapter 3, we have allowed worldly models of government to take precedence in Church affairs.  The Church is not a democracy, and we are not to follow manmade rules of government.  Benedict calls for the Body to return to the Holy Spirit driven decision-making model of Acts chapter 15.  The goal of such a gathering is to seek the mind of Christ, not the will or conniving of man.

This chapter reminds us that without vigilance, and fidelity to prayer, we can all fall into the trap of seeking our own will ahead of the will of God.  Once we open that door, it is easy for us to begin to try to influence others and connive to secure our will.  But with stability, fidelity, and obedience we can call one another to account, and together seek the mind of Christ in order to do His will.

To be read: April 19, August 19, December 19

Everyone shall keep their rank in order in the monastery according to the time of their entry and as the virtue of their life distinguishes it, or as the Abbot directs. ²The Abbot is not to disorder the flock committed to him, nor by an arbitrary use of his power dispose of anything unjustly. ³He must always bear in mind that he will have to give an account to God for all his judgments and works. ⁴Therefore, let the brothers approach for the kiss of peace, for Communion, intone the psalms, and stand in choir in the order that the Abbot has established, or as already established among them. ⁵And in no place whatever let age determine the order or be a disadvantage. ⁶Remember Samuel and Daniel were mere boys when they judged their elders (cf 1 Sam. 3; Dan 13:44-62). ⁷Except for the one whom, as we have said before, the Abbot has from higher motives advanced, or for certain reasons has lowered, all the rest shall take their place as they are received. ⁸For example, let him who came into the monastery at the second hour of the day, know that he is younger than he who came at the first hour, whatever his age or dignity may be. ⁹Children are to be kept under discipline at all times and by everyone. ¹⁰Therefore, let the younger ones honor their elders, and the older love the younger. ¹¹In speaking to each other let no one be allowed to address another simply by his name; ¹²rather let the older address the younger as brother, and let the younger call his elder, father, by which is implied the reverence due to a father. ¹³But because the Abbot is believed to hold the place of Christ, let him be called Lord and Abbot, not for any claim on his part, but out of love and reverence for Christ. ¹⁴Let him think of this and so show himself worthy of such an honor. ¹⁵Wherever the brothers meet, let the younger ask the blessing from the older, ¹⁶and when the older passes by, let the younger rise and give him place to sit, and not presume to sit down with him unless his elder bids him to do so, ¹⁷that it may be done as it is written: “outdo one another in showing honor” (Rom 12:10). ¹⁸Let children and boys take their places in the oratory and at table with all due discipline. ¹⁹Outdoors and wherever they may be, they should be supervised and controlled until they reach the age of understanding. 

“Everyone shall keep their rank in order… according to the time of their entry…”  Benedict is once again directing that we are to keep order in the community by maintaining the stability of rank.  The order within the community is not to be according to the worldly standards that we usually associate with social rank, for as Benedict says earlier in the Rule, the way of the  community “should be different from worldly ways” (RB 4:20).  The criteria for ranking the members of the community is not physical age, as one might expect; rather, order is determined by when one has joined the community.  The mindset of spiritual standards has already been well established in the Rule.  And when we follow these precepts given in the Rule of Saint Benedict, the community works in a healthy fashion.  Utilizing this model, every person is heard and every point of view is respected (cf. RB 3).  At the heart of this relationship of rank is mutual respect and care for one another.  There is a clear focus on respect in Benedict’s model.  The younger must respect their elders, even when the elders are not perfect.  But the respect must be mutual.  Benedict says “let the older love the younger”.  This is what one should expect from family life, and from those who are our brothers and sisters in the community of Christ.  In this way, following the example of the first Christian community described in the Acts of the Apostles, the goal is to be of “one in heart and mind” in Christ Jesus, and to live in the unity of the family of God, “having everything in common” (Acts 4:32). 

Order in the community can only be maintained when the Body works as one.  The governing principle is Benedict’s exhortation that “we all bear an equal burden of servitude under one Lord” that all may be one in Christ (cf. RB 2:20).  And of course, Jesus Himself commanded that “whoever would be great among you must be your servant,and whoever would be first among you must be your slave” (Matt. 20:26-28).  This chapter, then, is not touting a new teaching, rather it is taking the teachings from the early chapters and practically applying them.

To be read: April 18, August 18, December 18

If the Abbot desires to have a priest or a deacon ordained, he should select from among his monks one who is worthy to discharge the priestly office. ²But the one who has been ordained should be on his guard against arrogance and pride, ³and he should not attempt to do anything but what is commanded him by the Abbot, knowing that he is now all the more subject to the discipline of the Rule. ⁴Just because he is now a priest he should not forget the obedience and discipline of the Rule, but must advance more and more in godliness. ⁵Let him, however, always keep the place which he had when he entered the monastery, ⁶except when he is engaged in sacred functions, unless the community chooses and the Abbot wishes to promote him in acknowledgment of the merit of his life. ⁷He must know, however, that he must observe the Rule prescribed for the Deans and the Superiors; ⁸and if he should do otherwise, let him be judged, not as a priest, but as a rebel. ⁹If after frequent warnings he does not amend, let the bishop be notified. ¹⁰But if even then he does not amend, and his guilt is clearly shown, he is to be removed from the monastery, ¹¹provided his obstinacy is such that he will neither submit nor obey the Rule. 

We have already dealt with the nature of the priestly role as the “servant of the servants of God” in the meditation on chapter 60.  But as was noted in that meditation, “Whether clergy or laity, as Christians we must practice…humility and thus permit ‘the love of Christ to come before all else’ (RB 4:21) in our lives and ministry.”  In this chapter, Benedict states that the one chosen by the abbot to be a priest should be “one who is worthy to discharge the priestly office”.  Thus that person “should be on his guard against arrogance and pride…[and] should not forget the obedience and discipline of the Rule, but must advance more and more in godliness.”  St. Benedict is inviting us, both clergy and laity, to consider what is the nature of personal holiness, and what it means to “advance more and more in godliness”.  This notion of an increase in holiness is basic to the whole concept of the spiritual life outlined in the Rule of St. Benedict.

In the footnotes on this chapter in the RB 1980, it says, “The notion of spiritual progress is basic to the monastic life and is evident in many places in RB.  It is implicit in the idea of a school for the Lord’s service (Prol. 45), in the processu…conversationis et fidei [progress in this way of life and in faith] of Prol. 49 and above all in the climbing image of RB 7, where spiritual progress is equated with progress in humility.”  The promise that Benedict gives us in Prologue 49 is that if we persevere and “progress in this way” then “we shall run on the path of God’s commandments, our hearts overflowing with the inexpressible delight of love.”  What a wonderful image!  We have been enrolled in school, and we will continue to learn as long as we attend school and engage the curriculum provided.

The Christian life is not static.  This concept of advancement in our relationship can be seen in Paul’s second letter to Corinth.  He says, “And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit (3:18).”  We are being changed!  The process of being changed—of sanctification—is a life-long endeavor.  And it requires stability.  We need the stability of the worshiping community where God has placed us.  We need fidelity to our brothers and sisters in Christ who encourage and support us as we grow.  And we need obedience to the Word and to those whom God has placed in authority over us.  We cannot do it alone.  It truly is about relationship—with God AND with one another in Christ.

And so, Benedict recognized the need for men of holiness to be raised up in the community to encourage and support the members of the community in their advancement in Christ.  These must be “worthy” men who will set the example for others in the school for the Lord’s service.  But these chosen clergymen must be ones who are also personally striving to “advance more and more in godliness”.  We don’t graduate from this school, we continue to advance.

To be read: April 17, August 17, December 17

But if [a visiting monk] has not been shown to be deserving of dismissal, he should not only be admitted, if he requests, ⁹but he should even be urged to remain, that others may be taught by his example, ¹⁰because we all serve the one Lord and do battle for the one King everywhere. ¹¹In addition, if the Abbot recognizes him as deserving, he may place him in a somewhat higher rank. ¹²It is at the Abbot’s discretion to place not only a priest or cleric, but also a monk, in a higher place than that of their entry, if he sees that he deserves it. ¹³But the Abbot must take care never to receive a monk in the community who is a member of another monastery without the consent of his Abbot or commendatory letters, ¹⁴because it is written: “what you hate, do not do to any one”(Tb 4:15). 

Benedict once again advocates the virtue of stability for members of the community.  It is nice to have visitors, but one who wants to stay must be tested over time; for as was noted in chapter 1 there are those “who wander their whole life long from one place to another…(v. 10)”.  Throughout the Rule, Benedict advocates staying where you are planted, and deal with the issues of the community where you live and worship.  And it is important that whoever desires to join a community not bring unwanted baggage with him or her.  Thus, Benedict commands that “the Abbot must take care never to receive a monk in the community who is a member of another monastery without the consent of his Abbot…”  

In the liturgical churches, when a clergyman transfers from one church to another, his transfer must be accompanied by “letters dimissory”.  The canons of the Church prescribe that: “A transfer of a priest or deacon from one diocese to another shall be done with a letter dimissory, initiated by the Bishop of the transferring diocese and sent to the bishop of the receiving diocese. Upon acceptance of the transfer, the clergyman will be under the authority of his new Bishop.”  The concept here is the same as that prescribed by Benedict, that the abbot must receive “commendatory letters” from the visiting monk’s previous abbot.  

But what does this have to say to those who are not in either monastic or clerical orders?  One of the plagues afflicting the Church today is church hopping.  A church member is offended by something in his or her current congregation, or the pastor rubbed that member the wrong way, or for any of dozens of other reasons has found reason to become discontented.  So, they “hop” over to another congregation.  The pastor there welcomes this visitor and quickly makes them a new member of his flock.  However, as he receives this new person, if there has been no closure with the previous congregation, and no letter of transfer of membership, the transferring member will be bringing all of the unresolved issues from the last church with him or her.

To combat this unhealthy practice, the liturgical churches use a similar form of transfer for lay members as they do for their clergy.  A person who wants to transfer from one congregation to another within the denomination, or between related denominations, may ask for a “letter of transfer” from his or her local pastor.  If the person is a “communicant in good standing” the pastor can then send a letter of transfer to the member’s new pastor.  If, however, there are issues that remain unresolved, the clergyman should seek to help the member resolve those before transferring them to the pastoral care of the new church.  Otherwise, there may be a change in location and community, but the problems that faced that member in the old congregation will still be there with the new one.

As we have seen in previous chapters (e.g. 7:44-48), Benedict advocates that we keep short accounts.  If there is a problem within a local congregation, it is imperative for the health of the whole community to deal with those issues quickly, before they can fester and grow foul.  Changing parishes, while leaving those issues unresolved only spreads the foul stench of unresolved hurts and sins.  It is incumbent upon us to encourage one another to deal with the problems we face in community, and hold one another accountable.  

The pattern of “commendatory letters”, set by Benedict in this chapter, is not limited to liturgical churches.  It can be followed by non-liturgical churches as well.  What Benedict advocates here is a matter of stability.  It is far better to stay where we are and deal with the issues we face than to be like the gyrovagues described in chapter one who are “always roving and never settled” (RB 1:11).  And yet, not all issues can be resolved, and not all hurts can be healed.  If genuine efforts are made to resolve these differences, and if after attempts to reconcile there is no resolution to the conflict, then it is right and acceptable to submit to the authority of the pastor and kindly request a transfer.  This pattern, set by Benedict in his Rule, will go a long way in helping heal the unhealthy pattern of “hopping” in the modern church.

To be read: April 16, August 16, December 16

If a monk from far away arrives and desires to stay in the monastery as a guest, ²and is satisfied with the customs he finds there, and does not trouble the monastery with unreasonable demands, ³but is satisfied with what he finds, let him be received for as long as he desires. ⁴Still, if he should reasonably, with humility and charity, criticize or point out anything, the Abbot should prudently consider whether the Lord may have sent him for that very purpose. ⁵If later, the visitor makes known his desire to declare his stability, he should not be denied, and especially since his life could be examined during his stay as a guest. ⁶But if during the time that he was a guest he was found to be troublesome and disorderly, he must not be admitted to the monastic body ⁷but instead, he should even be politely requested to leave, that others may not be infected by his evil life. 

It is interesting that in verse four of this chapter, Benedict says that if the visiting monk “should reasonably, with humility and charity, criticize or point out anything, the Abbot should prudently consider whether the Lord may have sent him for that very purpose.”  This reflects the statement that the author of the epistle to the Hebrews makes:  “Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares” (13:2).  God often puts people in our path who have been sent to speak into our lives.  We need to be open to that possibility.  We need to practice hospitality.  

The New Testament declares that hospitality is a gift of the Holy Spirit.  Paul lists “helpers” in his secondary list of the charismatic gifts in 1 Corinthians 12:28.  And in Romans 12:7, he says, “If your gift is serving others, serve them well.”  Help and service begin with hospitality.  But beyond the gifting, hospitality is a practice commanded of us all.  Paul says, “Contribute to the needs of the saints, practice hospitality” (Rom. 12:13).  And Peter commands, “Above all hold unfailing your love for one another, since love covers a multitude of sins. Practice hospitality ungrudgingly to one another. As each has received a gift, employ it for one another, as good stewards of God’s varied grace…” (1 Peter 4:8-10).

But we must be careful.  Scripture warns us to be “wise as serpents and innocent as doves” (Matt. 10:16).  And in 2 John 1:10, it says, “If any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting.”  Thus it is that Benedict declares that if a guest is “found to be troublesome and disorderly, he must not be admitted to the monastic body but instead, he should even be politely requested to leave, that others may not be infected by his evil life.”  Benedict commands us to receive all guests as Christ Himself (RB 53:1).  But we are also commanded to “test the spirits to see whether they are of God; for many false prophets have gone out into the world” (1 John 4:2).  There are many wolves out there in sheep’s clothing.  We need to practice discernment with our hospitality for the sake of protecting the Body of Christ.  

What can we do?  Sadly, hospitality is quickly becoming a lost art in our modern culture.  We welcome and entertain those who agree with us, but shun or outright reject and despise those who differ from us, or who have differing opinions.  We no longer know how to have meaningful discussions.  If you disagree with me, you are my enemy.  We have forgotten how to listen.  We substitute social media for face-to-face chats.  We text instead of talk.  Personal, meaningful contact is quickly disappearing from our culture.  But Benedict says that “Your way of acting should be different from worldly ways.”  We need to break these habits and engage one another in meaningful and loving interaction.  We need to practice hospitality.  We need to re-present Christ to one another and be the Imago Christi.  For we never know when we may be entertaining angels unawares.

To be read: April 15, August 15, December 15

If a priest asks to be received into the monastery, let consent not be granted too quickly. ²However, if he urgently persists in his request, let him know that he must keep the whole discipline of the Rule, ³and that nothing will be relaxed in his favor, that it may be as it is written: “Friend, why are you here?” (Mt 26:50). ⁴It may be granted him, however, to stand next to the Abbot, and to give the blessing, or to celebrate Mass, but only if the Abbot orders him to do so. ⁵But if the Abbot does not, let the priest not presume to do anything himself, knowing that he is under the discipline of the Rule, but rather give an example of humility to all. ⁶But if there is a question of an appointment in the monastery, or any other matter, ⁷let him be ranked by the time of his entry into the monastery, and not by the place granted him in consideration of the priesthood. ⁸But if a cleric, moved by the same desire, wishes to join the monastery, let him too have a middle place, provided he promises to keep the Rule and observe stability. 

I am a priest, but I will not be asking to be received into a monastery any time soon.  What does this chapter say to me?  You may not be a priest, and so you may rightly ask what this chapter has to say to you.  Regardless of our place in the Church, Jesus gave us a directive in Luke chapter 14 which is instructional for comprehending this chapter from the Rule of St. Benedict.  Let me quote the passage in full here:

Now he told a parable to those who were invited, when he marked how they chose the places of honor, saying to them,“When you are invited by any one to a marriage feast, do not sit down in a place of honor, lest a more eminent man than you be invited by him;and he who invited you both will come and say to you, ‘Give place to this man,’ and then you will begin with shame to take the lowest place.But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, go up higher’; then you will be honored in the presence of all who sit at table with you.For every one who exalts himself will be humbled, and he who humbles himself will be exalted.” (Luke 14:7-11)

The best course of action for any Christian, when taking on any new opportunity or responsibility (e.g. a new job, ministry, or even as a guest) is to take the lowest place.  Let God raise you up, and your host, or employer, or parish priest invite you to “go up higher”.

In each of the final four chapters of this section (chs. 60-63), as we shall see over the next few days, the common theme that resonates in each is humility.  Sadly, it is all too common for those in Holy Orders to demand respect rather than to earn it by humble service.  But Jesus set the model saying, “For the Son of man also came not to be served but to serve, and to give his life as a ransom for many” (Mark 10:45).  For the priest to be an Imago Christi he must be as the Pope’s honorary title suggests, the “servant of the servants of God”.  When the clergy take the lowest seat, they give honor to God by honoring the other members of the Body of Christ.  As our Lord commended, “Whoever would be first among you must be servant of all” (Mark 10:44).  Whether clergy or laity, as Christians we must practice such humility and thus permit “the love of Christ to come before all else” (RB 4:21) in our lives and ministry.

Seeing Christ in the other, practicing humility before our brothers and sisters in Christ, and denying all for the sake of Christ all point to the desire to be recreated in the image of Christ.  This chapter, and the three which follow, were probably born out of issues that St. Benedict faced as the community grew and new houses were added.  By inspiration of the Holy Spirit these chapters help the members of the community to break through what could be stressful conflicts in the relationships between brothers.  And for us, they point toward the discipline of seeking Christ in our neighbor, in the stranger, and in the members of the Body.  We are reminded, too, in practicing the discipline of the Rule that we are daily being recreated in His image.  In that we are called to be and to live as the Imago Christi.

To be read: April 14, August 14, December 14

If a nobleman offers his son to God in the monastery, and the boy is of a young age, his parents should write a written promise which we have mentioned above; ²then at the service of oblation they will wrap that document and the boy’s hand in the altar cloth. That is the means to offer him. ³As to their property, they are to bind themselves under oath in the same document that they will never give him anything themselves, nor through any other person, nor in any way whatever, nor give the boy anything or give him opportunity to own anything; ⁴or else, if they refuse to do this and want to make an offering to the monastery as an alms for their own benefit, ⁵let them make a formal donation to the monastery of whatever goods they wish to give, keeping to themselves the income of it, if they so desire. ⁶And there ought to be no opportunity for the boy to expect anything and thus deceive him and ruin him.  May God forbid this. But in the past we have learned by experience that this can happen. ⁷Let those who are poor act in like manner. ⁸But as to those who have nothing at all, let them simply write the declaration, and with this oblation offer their son in the presence of witnesses. 

There are many and various reasons why noblemen and the poor would make an oblation, an offering of their sons to the monastery.  In the days of Benedict, military service was mandatory, but for those in monasteries, or certain service industries, military deferment was an option.  To offer one’s son to the monastery was a means to preserve his life, and possibly the family name.  Often people would give their sons to the monks for education or to learn a trade.  And occasionally, there were those who truly witnessed a call from God on the life of their child and wanted to facilitate that call’s fulfillment.  For the poor, feeding a large family could be problematic.  By giving one or two of their children to the monastery the parents could save the lives of those offered and ease the burden on the remainder of the family members.  And, of course, there were those who offered their children to the monastery mistakenly thinking that doing so would win them favor with God—a sacrificial offering, if you will.

What can we learn from Benedict, and from this practice?  Every child is a gift from God and belongs to God.  By recognizing that fact, and daily offering our children back to Him, we glorify God in our offspring.  Benedict makes it clear that when parents brings their child to the monastery, they offer their son to God.  This oblation is sacramentally signified in the ritual of wrapping the boy’s hand in the altar cloth.  We don’t need to give our children away in order to make an oblationary offering.  But we do need to recognize that our children do not belong to us—we do not possess them, or even know what is best for them.  God knows what our children need better than we do, because He knows the depths of their spirit, the state of their heart, and the very thoughts in their mind.  God Himself set the example of giving up a child, “for God so loved the world that He gave His only Son…”  

This oblationary practice has long since ceased in the monastic community.  So what relevance does this chapter have to either the Benedictine Community or to us who serve God in the secular realm?  The relevance is found, not in the directives regarding children, but in what it teaches us about our attitude toward the people we love.  Do we love them enough to “wrap [their] hand in the altar cloth” and give them to God?  Can we follow the example of God the Father, Who loved us so much that He gave His Son to die for us?  Do I love someone enough to let them go?  That is a hard question, but one we all will face in one way or another.  

If we can, by God’s grace, see in those we love, the Imago Christi, then we can, like the Father, let them go, because we can trust God, as the noblemen and poor of Benedict’s day did, and wrap their hands in the altar cloth, and offer our loved ones to God.  It is not easy, but it is freeing for us, and for them.  It is hard to give up someone we love.  But let us remember what St. Paul said about giving freely:  “Each one must do as he has made up his mind, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to provide you with every blessing in abundance” (1 Cor. 9:7-8).  In letting go of those we love, we get them back.  Because in giving them to God, we can find them in the Heart of Christ.  When we receive the Eucharist, we receive the Body of Christ and everyone who is found in Him.  

To be read: April 13, August 13, December 13

If [the one received] has any possessions, he should first either give them to the poor, or formally donate them to the monastery, reserving nothing for himself  ²⁵as indeed he should know that from that day onward he will no longer have power even over his own body. ²⁶Then, in the oratory, he is to be divested at once of the garments with which he is clothed, and be vested in the garb of the monastery. ²⁷But let the clothes of which he was divested be laid by in the wardrobe to be preserved, ²⁸so that, if he were to ever agree with the devil’s suggestion and leave the monastery (which God forbid) he can be then stripped of his monastic habit and cast out. ²⁹But let him not receive the document of his profession which the Abbot took from the altar, but let it be preserved in the monastery. 

The early Church practice in the sacrament of baptism would be difficult for us in modern society to reclaim.  The candidates for baptism would gather at the riverside and disrobe.  They would then walk into the river, be baptized, and wade ashore on the far side of the river where they would be clothed in new, white robes.  Removing our old clothing and being vested in the new garments was a sign of our shedding our worldly lives and being clothed anew with the garments of salvation.  This practice is what Benedict claimed for new converts to the monastic community as well.  He says that the novice “is to be divested at once of the garments with which he is clothed, and be vested in the garb of the monastery.”  

St. Paul says that “Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Cor 15:49).  And again, in his second epistle to Corinth, “For while we are still in this tent, we sigh with anxiety; not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life” (5:4).  And St. John describes the sanctified Church in heaven with these words: “it was granted her to be clothed with fine linen, bright and pure—for the fine linen is the righteous deeds of the saints” (Rev. 19:8).  We are to “bear the image of the man of heaven”, the Imago Christi.  St. Paul urges the Church at Rome to “cast off the works of darkness and put on the armor of light;let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy.But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires” (13:12-14).

By pursuing the promises of stability, fidelity, and obedience we can begin to divest ourselves of the soiled garments of this world, and begin to “put on the Lord Jesus Christ”.  

To be read: April 12, August 12, December 12

Let him who is received promise in the oratory, in the presence of all, before God and His saints, stability, fidelity to moral life, and obedience, ¹⁸in order that, if he should ever do otherwise, he may know that he will be condemned by God Whom he mocks. ¹⁹He is to make a written statement of his promise in the name of the saints whose relics are there, and of the Abbot there present. ²⁰The novice is to write this document with his own hand, or if he does not know how to write, let another write it at his request, and let the novice make his mark, and with his own hand place it on the altar. ²¹When he has placed it there, let the novice next begin the verse: “Uphold me according to thy promise, that I may live, and let me not be put to shame in my hope!”(Ps 118[119]:116). ²²Then all the brothers repeat this verse three times, adding the Gloria Patri. ²³Then the novice prostrates himself at the feet of each monk, asking that they pray for him; and from that day he is to be counted in the brotherhood. 

As was noted yesterday, to be a follower of Christ is to be zealous to become the Imago Christi.  To that end we must pursue the “hard and rugged things which lead us to God”.  Benedict tells us that in order to do these things we must practice “stability, fidelity to moral life, and obedience”.  Let us look at how these promises are applicable to our pursuit of holiness as zealous followers of Christ.

The basic meaning that one can derive from Benedict’s use of the term “stability” is perseverance.  It is important for us as members of this community of faith to persevere not only in relationship with God, but also in relationship with one another.  Our perseverance in communal work, prayer, and relational support for one another is essential to fulfilling the Great Commandment.  We are called to love God with all of our being, but also to love our neighbor as ourselves.  Stability is about relationship with God and earnestly maintaining our relationship with our brothers and sisters in Christ.

Sadly, in our American culture, we have come to the point of zealously protecting our firmly held personal beliefs.  For example, we demand the right to not be offended.  If you disagree with me, you must be wrong!  People quickly jump ship over the slightest offense, moving from church to church until they find a church that tells them what they want to hear.  And when they fail in their pursuit, there is always the option to leave the institutional church altogether.  Stability offers the alternative of persevering in the steadfast faith that God works through difficult people (ourselves included).  We will never agree with everyone, nor will everyone agree with us about everything.  But there is great benefit in remaining in one place, pursuing the Imago Christi in each one of those whom God has placed around us.  As Benedict reminded us in chapter 4, “the workshop in which we perform all these works with diligence is…stability in the community” (vs. 78).

The second of the three promises is “fidelity to moral life.”  This promise is difficult both grammatically and in practice.  The Latin phrase that Benedict uses in 58:17 is conversatio morum suorum.  I am not a Latin scholar, however, those who are and who have commented on this verse in the Rule are in agreement that this wording is problematic.  The best translation of the promise appears to be lost in the idiomatic expressions of Benedict’s days.  On a more practical level, the essence of the promise, if we can rightly interpret Benedict’s intent, is that we are promising a conversion of our behavior—the abandonment of secular habits that are contrary to our Lord’s will for our lives.  The promise, conversatio, then is a promise to adopt a “way of life” that is in fidelity to the Gospel and to the Rule of St. Benedict.  Fidelity is faithfulness.  To faithfully follow Christ we need to let go of the things which distract our attention from Him.  Secular goods and values are a distraction from committing ourselves to the Imago Christi.  The call for us in this promise is to live in faithful adherence to the Rule in the station of life where we find ourselves.  For us, that is not a call to renunciation of all worldly goods; rather it is a renunciation of the claim that those worldly goods have over us.  We cannot serve both God and mammon.  To “prefer nothing whatever to Christ” (RB 72:11) is our goal, and fidelity is the call to embrace that goal.  

The final promise is obedience.  This virtue is the one most prominently touted in the Rule, and one that every person should strive to possess.  Life without obedience is fruitless.  Without obedience to God, we are alienated from the source of life.  Without obedience to those in authority we are in rebellion, which Samuel told King Saul is like the spirit of divination (1 Sam. 15:23).  According to Benedict, “it is love that urges us” to be obedient (5:10), but it is also a battle to maintain this lifestyle (Prol. 40-41).  And though we will inevitably struggle to maintain a life of obedience, obedience is a blessing that leads to a deeper and more profound relationship with God (71:1-2).  “Obedience is a blessing to be shown by all, not only to the Abbot, but also to one another, knowing that we shall go to God by this path of obedience” (71:1-2).  The life and health of the community is tied to this virtue.  If we are to live together in love and unity we must show respect for one another, support each other with patience, and “vie with one another in obedience” (72:4-6). 

To be read: April 11, August 11, December 11

Do not grant easy admission to one who has newly come to monastic life, ²but, as the Apostle says, “Test the spirits to see whether they are of God”(1 Jn 4:1). ³If, therefore, the newcomer keeps on knocking, and after four or five days it is seen that he patiently bears the harsh treatment offered him and the difficulty of admission, and that he perseveres in his request, ⁴then shall admission be granted to him, and let him live for a few days in the guest quarters. ⁵But after that let him live in the novitiate, and there let him meditate, eat, and sleep. ⁶A senior should be appointed for him, who is qualified to win souls, who will observe him with great care ⁷and see whether he really seeks God and whether he is eager for the Work of God, and for obedience and trials. ⁸The novice should be shown all the hard and rugged things which lead us to God. ⁹If he promises to remain steadfast in stability, then after two months have passed, let this Rule be read to him straight through ¹⁰and let it be said to him: This is the law under which you desire to serve. If you can keep it, enter in; if, however, you cannot, depart freely.¹¹If he still stands firm, then let him be taken back to the novitiate, and let him be tried again in all patience. ¹²And after six months have passed, let the Rule be read to him again, so that he may know what he is entering. ¹³And if he still stands firm, let the same Rule be read to him again after four months. ¹⁴After having weighed the matter with himself, if he promises to keep everything, and to do everything that is commanded him, then let him be received into the community, ¹⁵knowing that he is now placed under the law of the Rule, and from that day forward it is no longer permitted to him to leave the monastery, ¹⁶nor to shake his neck from under the yoke of the Rule, which after so long a deliberation he was at liberty to either refuse or to accept. 

This chapter is the heart of this section of the Rule.  Though the section begins with chapter 53, the reception of guests, the message of chapter 58 may give us a clearer look into the mind of St. Benedict regarding the elements of discipline in these chapters.  The English title given to this chapter in the RB 1980 is “The Procedure for Receiving Brothers”, but the Latin title uses the word disciplina, or “The Discipline for Receiving Brothers”.  It is in this chapter that Benedict gives us the promises that the newly professed makes: stability, fidelity, and obedience.  When someone is truly desirous to be the Imago Christi, they will pursue the disciplines of the Lord, and to do that, they will keep the promises.  That procedure, the discipline of the Rule, is what Benedict has laid out for us in this chapter.

You may say, “But this chapter is about becoming a monk!  I’m not interested in entering the monastery.  What does this chapter have to do with me?”  Yes, Benedict wrote the Rule for monks, but the truth is that a monk is someone, as Benedict describes above, who “seeks God and…is eager for the Work of God”.  This is a significant challenge for every Christian.  The Latin word translated “eager” is sollicitus, which is often translated into English as “zeal”.  

For what are you zealous?  As Christians living in the world, but by grace not of the world, we are often tempted to get caught up in worldly pursuits.  The pursuit of financial security, status, physical attractiveness, etc., all make their claim on our consciousness.  But as St. Benedict exhorts us in chapter 4, verse 20: “Your way of acting should be different from worldly ways.”  In pursuit of that goal, Benedict lays down three things for which we must be zealous: “the Work of God, and for obedience and trials”.  But let us honestly ask, are we zealously pursuing organizing our daily routine around the discipline of prayer?  Are we seeking to live our lives in obedience to the Word of God, and to those in authority?  And are we willing to persevere through the “trials” of life, humbly accepting our role in His Kingdom?  The evidence of our zealousness of these pursuits may be answered in our response to the question: Are you zealously desirous of becoming the Imago Christi?

The truth is that most of us want the Christian life to be easy.  But there are trials.  And as Benedict states above, “The novice should be shown all the hard and rugged things which lead us to God.”  The zealous pursuit of God often leads through rough terrain.  To that end, the novice professes three promises before he is admitted to full membership in the community.  These promises are not unique to the cenobitic community, and we shall see, in the next meditation, how they apply to our lives as Christians living in the secular world.