To be read: February 8, June 8, October 10

The twelfth step of humility is, when a monk is not only humble of heart, but always lets it appear also in his bearing so that it becomes evident. ⁶³At the Work of God, in the garden, on a journey, in the field, or wherever he may be, sitting, walking, or standing, let him always have his head bowed, his eyes fixed on the ground, ⁶⁴ever holding himself guilty of his sins, thinking that he is already standing before the fearful judgment seat of God, ⁶⁵and always saying to himself in his heart what the publican in the Gospel said, with his eyes fixed on the ground: “Lord, I am a sinner and not worthy to lift up my eyes to heaven”(Lk 18:13); ⁶⁶and again with the Prophet: “I am bowed down and humbled in every way” (Ps 37[38]:7-9; Ps 118[119]:107). 

The final step.  Benedict says that “a monk is not only humble of heart, but always lets it appear also in his bearing so that it becomes evident.”  Humility ought to be observable, but never a false facade.  False humility is deadly; it undermines our witness for Christ.  So, how might we best exhibit our humility?  St. Benedict presents a picture of monastic life within the enclosure of a monastery.  He says that the outward appearance of the monk, whether “at the Work of God, in the garden, on a journey, in the field, or wherever he may be, sitting, walking, or standing, let him always have his head bowed, his eyes fixed on the ground…”  That sounds harsh and an unreal expectation for those living outside the cloister.  If any were to behave in that manner in the world, someone would assume such a person is suffering depression and call for help.  Nevertheless, there are some basics which Benedict highlights in these verses which would serve us all well.  When he says that we must always judge ourselves guilty of our sins, it is a truth.  For who else would be culpable?  And also, as was noted in the meditation on the opening verses of this chapter, St. Paul commends us to “in humility count others better than yourselves” (Phil. 2:3).  

Developing an attitude of gratitude before God will strengthen our recognition that any grounds we may have for boasting are to be directed toward God, from Whom every good and perfect gift derives (James 1:17).  A ready will to compliment others also brings harmony and peace to the community, and builds up the Body.  It is, therefore, not so much a matter of self-demeaning as it is honoring God and our brothers and sisters in Christ.  Draw the attention toward God, and encourage the members of the Body.  That is the heart of humble service in the Lord.

To be read: February 7, June 7, October 9

The eleventh step of humility is, that, when a monk speaks, he speak gently and without laughter, humbly and seriously, with few and sensible words, without raising his voice, ⁶¹as it is written: “The wise man is known by his few words.” 

As noted yesterday, Benedict has a three step process for restraint of speech.  Today’s verses represent the third in that three step process.  He gives a quick rundown of the type of speech acceptable for a monk.  He says, a monk will “speak gently and without laughter, humbly and seriously, with few and sensible words, without raising his voice…”  This is sound advice for any Christian.  As it says in Proverbs 15, “A soft answer turns away wrath, but a harsh word stirs up anger” (15:1).  Seldom will a harsh word or a voice raised in anger accomplish good in a relationship.  Gentleness in speech opens opportunity for discussion and dialog where hearts as well as ears can hear.

It is also wise advice, given in verse 61, to refrain from abundance of words.  Too many of us suffer from verbal diarrhea—we love to hear ourselves talk.  There is also a common tendency to verbally dance around a topic rather than zero in and come to the heart of the matter at hand.  This is particularly true in the south.  We like to schmooze, to tell stories, illustrate our message.  But as Benedict declares, “The wise man is known by his few words.”  The words attributed to Jesus in Acts that “It is more blessed to give than to receive” could be applied to the gift of listening.  It is more blessed to give an open ear—to listen—than to talk endlessly.

May we learn to speak “with few and sensible words, without raising our voices.”

To be read: February 6, June 6, October 8

The tenth step of humility is, when a monk is not quickly given to laughter, for it is written: “Only the fool raises his voice in laughter”(Sir 21:23). 

The tenth step is Benedict’s prohibition against laughter:  “a monk is not quickly given to laughter…”  This is bothersome to many modern Christians, and it is easy to get the sense that St. Benedict was a killjoy.  However, there are other parts of the Rule which point to a subtle humor in Benedict’s presentation of the disciplines.  Throughout the Rule there is great concern for restraint from speech.  We have already seen the multiple tools in chapter 4 exhorting “moderation in speech” (vs.52), “avoidance of chatter” (vs. 53), and to not love “boisterous laughter” (vs. 54).  The entirety of chapter six counsels restraint of speech and the importance of silence.  But now we come to the issue of humility.  Steps nine through eleven of the ladder concern the need to be moderate in our use of words, and cautious in expressions of mirth.

Clearly one quarter of the steps to true humility involve the use of the tongue.  St. James gave the clarion call of warning at the beginning of the Christian era.  He said, “the tongue is a fire. The tongue is an unrighteous world among our members, staining the whole body, setting on fire the cycle of nature, and set on fire by hell…no human being can tame the tongue—a restless evil, full of deadly poison.” (James 3:6-8).  In this middle step of the three regarding speech, the monk is commanded to “not [be] quickly given to laughter.”  Does Benedict presume to forbid the expression of joy through laughter?  Not at all.  For example, in his instructions for Lent in chapter 49:5-7 he says that we are to deny ourselves “some food, drink, sleep, needless talking and idle jesting…”  If we are to deny “some” chatter and laughter in Lent, the presupposition is that it occurs at other times.  He is not promoting dour demeanors from those who pursue the Way of Christ, rather moderation in all things.  But laughter should not be a constant.

Whereas joking can relieve tension and be therapeutic for the individual or group, often it is used to draw attention to self.  The goal of self-denial is thwarted when we seek others’ responses to our humorous banter.  Would it not be better to engage the one speaking and elicit their further insights rather than draw attention to self with humor?  And never should our jesting be at the expense of another or be cruel and vulgar.  Good humor has its place, but all things should be done decently and in order and in moderation.

To be read: February 5, June 5, October 6-7

The eighth step of humility is, when a monk does only what is sanctioned by the common rule of the monastery and the example of his elders. ⁵⁶The ninth step of humility is, when a monk restrains his tongue from speaking, and keeping silence, does not speak until he is asked a question; ⁵⁷for the Scripture says that “in a multitude of words you shall not avoid sin”(Prov 10:19); ⁵⁸and that “a man full of talk is not established in the earth”(Ps 139[140]:12). 

Step eight constitutes only one verse: “That a monk does only what is endorsed by the common rule.”  For those of us who live outside the enclosure of a monastery, but within the Christian community, this may be a far more relevant guiding principle.  If each of us goes our own way, interpreting the Word, and as the Israelites did in the days of Judges, doing what was right in his own eyes (Judges 21:25), there will be at best disunity, and at worst chaos in the Body.  We are to pursue unity in the Spirit and the mind of Christ.  This can only be accomplished when we live according to the Word and in communion with the community of faith.

The ninth step is a bit more difficult to apply.  Even the silent orders, like the Trappists, have had to adapt since Pope John XXIII opened the monasteries to the public.  How do we maintain silence in the midst of the world?  And what purpose would it serve?  The latter question is the more important one.  Holding one’s tongue, and avoiding unnecessary chatter are good disciplines for those pursuing the ability to hear God’s voice.  Holding the tongue, particularly in stressful situations guards against an untoward word.

But we do live in the world, even if we are striving to be separated from the ways of the world.  So, how best to apply this principle?  Focus on the other.  Spend more time listening than speaking.  Hold your opinions until asked.  The Trappists and other monastics practice the Grand Silence from compline through the morning offices.  It would be appropriate for us in the world to similarly practice a disciplined time of quiet each day, to have a time of silence in which we can focus on the still small voice of God.  It need not be in the evening, it could be any time in the day.  If it impacts others, members of your family, roommate, or co-workers, make sure that they know what your desire is, as it will affect them.  And, it may be a witness to them.  You can invite them to join you in silent meditation.

As Christians living on the outside of the monastic enclosure it is a good thing to keep to a discipline, a common rule of life, that keeps us in communion with the Body.  And spending quiet time with the Lord throughout the day should be a key part of that discipline.  

Note:  This meditation is designated for both October 6 and 7.  There will be no posting tomorrow.

To be read: February 4, June 4, October 5

The seventh step of humility is, when not only with his tongue does a man declare, but also in his inmost soul believes, that he is the lowest and most worthless of men, ⁵²humbling himself and saying with the Prophet: “But I am a worm and no man, the reproach of men and the outcast of the people” (Ps 21[22]:7). ⁵³“I have been exalted, then humbled and confounded”(Ps 87[88]:16). ⁵⁴And also: “It is good for me that You have humbled me, that I may learn Your commandments”(Ps 118[119]:71,73). 

“The seventh step of humility is, when not only with his tongue does a man declare, but also in his inmost soul believes, that he is the lowest and most worthless of men…”  This sounds harsh and demeaning, but in reality it is very freeing.  Years ago, I was struggling to discern God’s will for myself and the parish.  In frustration I cried out to God, “I am trying desperately to figure out what You want.”  God clearly replied, “You will never figure it out, Bill, you are a bear of very little brains.”  And more recently, I was preparing a sermon and the Lord showed me that I am the Forest Gump of clergymen.  I’m not a smart man, but I have, by grace, been in the right place at the right time throughout my ministry, and God has been able to use me.  It was incredibly freeing to realize that I am responsible for none of the Lord’s work.  I don’t have to understand.  I don’t have to figure anything out.  I simply need to be obedient and to allow Him to rightly position me that He may do His work through me.  I am, as Benedict says, “the lowest and most worthless of men,” yet God can use me for His greater glory.

It’s not that Benedict is declaring that God wants to demean or belittle us.  Rather, when we recognize that we are dependent upon God and those in authority over us, then we are free.  We are not responsible for the greater decisions, neither are we accountable for the outcome.  In that is blessing.  We only need to learn to trust the Lord and be obedient to Him and His delegated authority.

To be read: February 3, June 3, October 4

The sixth step of humility is, when a monk is content with the lowest and worst of everything, and in whatever tasks assigned to him he holds himself as a poor and worthless workman, ⁵⁰saying with the Prophet: “I am brought to nothing and ignorant; I have become as a beast before You; yet I am always with You”(Ps 72[73]:22-23). 

At first blush this sounds like a most demeaning way to walk through life, however, in step six, Benedict exhorts us to be content.  As St. Paul proclaimed to the Church at Philippi, while he was incarcerated and facing death, “Not that I complain of want; for I have learned, in whatever state I am, to be content.I know how to be abased, and I know how to abound; in any and all circumstances I have learned the secret of facing plenty and hunger, abundance and want.I can do all things in Him who strengthens me” (Phil. 4:11-13).  It is our fallen nature to want to be recognized for our accomplishments and to be rewarded for our work.  However, Scripture points out that anything we have comes to us from God.  St. James says, “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (James 1:17).  We are merely servants of our Lord.  When we humbly recognize this fact, the humble servant can “in whatever tasks assigned to him hold himself as a poor and worthless workman,”  We are to be content with whatever position the Lord has assigned to us, knowing that we “can do all things in Him who strengthens [us].”  

This is a challenge for us in both the Church and the world.  In our secular lives, are we willing to obediently do a less-than appealing job for our employer?  Are we willing to let someone cut in line in traffic, or clean up someone else’s mess?  Do we want, like the Pharisees, for people to see the sacrifices we are making in time, talent, or treasure to help the Church?  Can we learn to be content and do what has been assigned to us, letting God receive the Glory?

To be read: February 2, June 2, October 3

The fifth step of humility is that a man does not hide from his Abbot any evil thoughts which rise in his heart or any evils committed by him in secret, but humbly confesses them. ⁴⁵Concerning this, the Scripture exhorts us, saying: “Reveal your way to the Lord and trust in Him”(Ps 36[37]:5). ⁴⁶And it says further: “Confess to the Lord, for He is good; His mercy endures forever”(Ps 105[106]:1; Ps 117[118]:1). ⁴⁷And the Prophet also says: “I have acknowledged my sin to You and my faults I have not concealed. ⁴⁸I said: I will confess my faults to the Lord; then You have forgiven the wickedness of my heart”(Ps 31[32]:5). 

Step five builds on to this ladder of humility by emphasizing our need to cleanse our heart and keep it right before God.  It is very important for us to keep short accounts with God.  Allowing hurts, evil thoughts, and impure motives to fester, gives them opportunity to become rooted in our spirit.  Yes, we can confess our sins directly to God, and we should do that as part of our daily devotions.  But by following Benedict’s prescription to “not hide from his Abbot any evil thoughts which rise in his heart or any evils committed by him in secret…”, then we allow our confessor or spiritual director to objectively examine our life and observe what may be patterns of behavior which negatively affect our spiritual health.  He may see issues that we cannot discern in our subjective examination, things like generational curses, ingrained habits and behaviors, or false teachings which have taken root in our minds and spirits.  We need to make confession regularly, keep short accounts with God, so that these problems may be dealt with quickly and not become the genesis of repeated sins.

Let me give you a Biblical example of someone who kept short accounts.  King David is described by Paul in Acts 13:22 as a man after God’s own heart.  How can this be?  David was an adulterer.  He commanded the murder of the husband of his illicit lover.  He rebelled against God in commanding the census.  Yet, when confronted, David in each instance would quickly repent.  Nathan confronted him about his dalliance with Bathsheba, and when David commanded Joab to have her husband Uriah killed, he says to the prophet, “‘I have sinned against the Lord.’ And Nathan said to David, ‘The Lord also has put away your sin; you shall not die’” (2 Sam. 12:13).  And when he took the census of the people, rather than trusting the Lord’s provision, “David’s heart smote him after he had numbered the people” (2 Sam. 24:10).  A saint after God’s own heart is not one who is sinless, rather one who keeps short accounts seeking intimacy and penitence in his or her relationship with God.  “His mercy endures forever.”

To be read: February 1, June 1, October 1-2

The fourth step in humility is that in this same obedience, though things may be hard and contrary and even injuries have been inflicted, [the monk] accepts them with patience ³⁶and with a quiet conscience endures it without growing weary nor giving in, for as the Scripture says: “Anyone who perseveres to the end shall be saved”(Mt 10:22). ³⁷And again: “Let your heart take courage, and wait for the Lord”(Ps 26[27]:14). ³⁸And showing that a faithful man ought even to bear every disagreeable thing for the Lord, it says in the person of the suffering: “For Your sake we suffer death all the day long; we are counted as sheep for the slaughter”(Rom 8:36; Ps 43[44]:22). ³⁹And secure in the hope of the divine reward, they go on joyfully, saying: “But in all these things we overcome because of Him Who loved us” (Rom 8:37). ⁴⁰And likewise in another place the Scripture says: “You, O God, have proved us; You have tried us by fire as silver is tried; You have brought us into a net, You have laid afflictions on our back”(Ps 65[66]:10-11). ⁴¹And to show us that we ought to be under a Superior, it continues, saying: “You have set men over our heads”(Ps 65[66]:12). ⁴²And fulfilling the command of the Lord by patience also in adversities and injuries, “when struck on the one cheek, they turn also the other; when deprived of their coat they give their cloak also; and when forced to go one mile they go two”(cf Mt 5:39-41); ⁴³with the Apostle Paul they bear with false brothers and “bless those who curse them” (2 Cor 11:26; 1 Cor 4:12). 

In step four, Benedict directs that we embrace suffering, persevere, and be patient in hardship and unjust treatment.  He spices his directives with multiple Scripture references.  Ultimately, what is commanded of us is an alteration of our attitude.  We are called to not complain, rather to speak blessing when things do not go as we had hoped or planned.

The words we use speak into existence things that can either bless or curse.  If we complain, it focuses our minds on ourselves.  If we endure patiently with the wrongs done against us, then we can offer blessing to those who persecute us, ultimately robbing them of the power to hold us captive to the harm they intended against us.  Complaints emphasize the negative and accentuate what the evil one is striving to accomplish.  Patient endurance brings hope.  St. Paul encourages the persecuted Church in Rome with these words: “we rejoice in our sufferings, knowing that suffering produces endurance,and endurance produces character, and character produces hope,and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit which has been given to us” (5:3-5).

Again, as we saw in the last two steps, it is helpful for us to imitate those who have persevered before us, and to recognize the hope made manifest in their lives.  It is hard sometimes in the midst of our earthly struggles to see the light or experience the love, but by focusing on the light, we can make our way through the darkness and recognize that those who seek to hold us captive are themselves prisoners to the darkness.  So let us speak blessing upon them, and as Benedict directs, “with the Apostle Paul…bear with false brothers and ‘bless those who curse [us]’” (2 Cor 11:26; 1 Cor 4:12). 

Note:  This meditation is designated for both October 1 and 2.  There will be no posting tomorrow.

To be read: January 30-31, May 30-31, September 30

The second step of humility is, when a man loves not his own will, nor is pleased to fulfill his own desires ³²but by his deeds imitates that word of the Lord which says: “I came not to do My own will but the will of Him Who sent Me”(Jn 6:38). ³³It is likewise said: “Self-will has its punishment, but constraint wins the crown.”³⁴The third step of humility is, that for the love of God a man submits to his Superior in all obedience, imitating the Lord, of whom the Apostle says: “He became obedient unto death”(Phil 2:8). 

Steps two and three both speak of imitation.  The humble man, “by his deeds imitates” our Lord’s word that He came to do the will of the Father.  And the humble man “imitates the Lord” in submitting to his superior in all obedience.  The New Testament rings with calls to imitate those who are walking in the way of the Lord.  St. Paul says, “Be imitators of me, as I am of Christ” (1 Cor. 11:1), and “you yourselves know how you ought to imitate us…” (2 Thess. 3:7).  Also, the author of the epistle to the Hebrews writes:  “Remember your leaders, those who spoke to you the word of God; consider the outcome of their life, and imitate their faith” (13:7).  Children learn by imitating their elders.  The saints who have preceded us in the faith are our elders, and Benedict exhorts us, as children, to imitate their lives, to follow their example.

The second step, building on the first, moves us forward from submission of our own will to Christ’s, to modeling our lives on that of Christ’s.  We do this, Benedict says, by constraint, for “constraint wins the crown.”  The essence of this directive is that the submission of our will is not a one-time event.  We need to keep our will in check, we need to constrain it in order to be conquerors over our selfish desires.  We do this by grace, in keeping our eyes on the Lord and modeling (imitating) Him and His most faithful followers.

And the third step then builds on this practice of restraint.  Benedict says, “for the love of God a man submits to his Superior in all obedience, imitating the Lord…”  As Jesus “became obedient unto death” (Phil 2:8), so we, in like manner, are to be obedient to those whom the Lord places over us.  We have spoken of obedience many times already in these early chapters of the Rule.  It is a keynote to the exercise of discipline in the Rule.  But, how are we, who live in the secular realm, to practice that discipline?  Sadly, as I was writing this, my thoughts went immediately to some people in the Church who have openly rebelled against the authority of the Church.  There are two significant problems with this type of rebellion.  First, on the rebel’s side of this conflict, there is the unwillingness to accept that someone else might know better what we need, what is best for us.  It is that adolescent mentality that looks at our elders as out of touch with modern society, neglecting our feelings and “needs”—which we know are actually “wants”—and they go their own way.  Secondly, from the other side of the coin are those who are called to exercise authority but who suffer from the original sin—wanting to be like God.  These individuals want to be their own pope, infallible in their decisions, and shun oversight from anyone else.  This inevitably leads to the types of scandals which have plagued the Church in the modern era: church splits, internal power struggles, personality cults, and politicized churches electing and removing leaders at the whim of those in power.

These issues face both the cenobitic community as well as the Church community in the world.  The unstated question Benedict lays before us is whether we will accept the authority of those whom God has placed in leadership over us in both the Church and the world, or will we rebel.  To imitate Christ, the apostles, and the saints of the Church through the centuries is to say “yes”.  Yes, we will be obedient to Christ in those whom He has placed in authority over us, and we will follow their example.

To be read: January 29, May 29, September 29

But as regards desires of the flesh, let us believe that God is ever present to us, since the Prophet says to the Lord: “All my desires are known to you”(Ps 37[38]:10). ²⁴We must, therefore, guard against evil desires, because death is stationed near the entrance of pleasure. ²⁵For this reason the Scripture commands us: “Do not pursue your lusts”(Sir 18:30). ²⁶If, therefore, the eyes of the Lord observe the good and the bad (cf Prov 15:3)²⁷and “the Lord always looks down from heaven on the children of men, to see whether there be anyone that understands and seeks God”(cf Ps 13[14]:2); ²⁸and if our actions are reported to the Lord day and night by the angels who are appointed to watch over us daily, ²⁹then we must ever be on our guard, brothers, as the Prophet says in the psalm, that God may at no time see us “gone aside to evil and become unprofitable”(Ps 13[14]:3), ³⁰and having spared us in the present time, because He is kind and waits for us to change for the better, says to us in the future: “These things you have done and I was silent”(Ps 49[50]:21). 

We finally come to the end of step 1.  Here Benedict addresses the issue of bodily desires.  The Psalmist says that if we “delight ourselves in the Lord, He will give us the desires of our heart” (Ps. 37:4).  But there appears to be a clear distinction between heart desire and bodily desire.  When our heart is wedded to God (i.e. delighting in Him), then God looks lovingly on those desires.  But as we see in Paul’s letter to Rome (12:1), we are called upon to give up our bodies sacrificially.  I am not suggesting that Benedict is setting up a Gnostic dualism, rather he is indicating that heart, mind, AND body need to be yielded to the will of God.

As non-cenobitic followers of the Rule, we do not of necessity practice celibacy.  However, we do promise stability, fidelity, and obedience.  Part of that fidelity is to take marital vows seriously, practice bodily as well as spiritual discipline (exercise, fasting, and shunning gluttony), and practice moderation in all things.  Whether we are married or single, the manner in which we conduct our lives has the potential to be either a positive or a negative witness to the Lord.  It is one of the many ways we bear testimony to Christ.  Revelation 19:10 says that “the testimony of Jesus is the spirit of prophecy.”  Living lives of stability, fidelity, and obedience to Christ is a prophetic witness.

The last line of this segment, in verse 30, has some interesting facets.  It brings us back to the fact of God’s love for us.  He spares us when we deserve punishment.  He recognizes that we are weak and inevitably fall short of His glory from time to time.  And though we do fall into sin, He occasionally says nothing, believing that we will return to Him and repent.  Of course, though God does not berate us in our missteps, He provides opportunity for us to recognize our faults.  Usually this entails some serious discomfort on our part, by coming out from under the cover of God’s protection.  But that is the grace of God.  He wants us to walk in His ways, humbly seeking Him and the comfort of His love and peace.