To be read: January 18, May 18, September 18

Your way of acting should be different from worldly ways. ²¹The love of Christ must be preferred to all else. ²²Do not give way to anger. ²³Do not foster a desire for revenge. ²⁴Do not entertain deceit in your heart. ²⁵Do not make a false greeting of peace. ²⁶Do not turn away someone in need of love. ²⁷Do not swear to any oath, lest it prove false. ²⁸Speak the truth with heart and tongue. ²⁹Do not return evil for evil(cf 1 Thes 5:15; 1 Pt 3:9). ³⁰Do no injury to another, but bear patiently the injury done to you. ³¹Love your enemies(cf Mt 5:44; Lk 6:27). ³²Do not curse them that curse you, but rather bless them. ³³Bear persecution for justice sake (cf Mt 5:10). 

When we have denied ourselves, taken up our cross and begun to follow Christ, we must put our love for Him before all else.  The precepts in this section are not randomly chosen instructions.  Each one of these tools will aid us first in our relationship with God, and next in relationship with others—if we properly employ them.  But the key is found in verse 21:  “The love of Christ must be preferred to all else.”  When we actively seek Him in prayer and work, in worship and in relationships with others, then we will fulfill the call to make our “way of acting…different from worldly ways.”

When we have begun to accept and receive the transforming love of Christ, then we will no longer “give way to anger…[and] entertain deceit,” or be hypocritical making “a false greeting of peace.”  And our decision to prefer Christ, combined with the empowering grace of the Holy Spirit, will allow us to “speak the truth with heart and tongue.”  When we employ these tools, the Love of God will work to change our hearts and turn us toward the other.  The Holy Spirit will teach us love for our enemies, and thus not to “return evil for evil.”  Our “way of acting should be different from worldly ways.”  That will happen when we prefer Christ and His Way over the way of the world, and accept the grace of His Holy Spirit to do His work.

To be read: January 17, May 17, September 17

First you must love the Lord God with your whole heart, your whole soul, your whole strength…²and your neighbor as yourself(cf Mt 22:37-39; Mk 12:30-31; Lk 10:27). ³Then, you are not to kill… ⁴not to commit adultery… ⁵not to steal… ⁶not to covet(cf Rom 13:9). ⁷You are not to bear false witness(cf Mt 19:18; Mk 10:19; Lk 18:20). ⁸You are to honor all men(cf 1 Pt 2:17). ⁹And what you would not have done to yourself, do not do to another(cf Tob 4:16; Mt 7:12; Lk 6:31). ¹⁰Deny yourself in order to follow Christ(cf Mt 16:24; Lk 9:23).¹¹Discipline your body(cf 1 Cor 9:27). ¹²Do not to seek after pleasures, ¹³but love fasting. ¹⁴You are to relieve the poor. ¹⁵Clothe the naked… ¹⁶visit the sick(cf Mt 25:36). ¹⁷and bury the dead. ¹⁸Help those in trouble, ¹⁹and console the sorrowing. 

Chapter 4 is the extensive list of more than 70 tools for good works.  As previously stated, the Rule of St. Benedict is a practical guide for how to live the Gospel, and this chapter is, as it were, the tool chest for practical application.  He begins his list with our Lord’s Summary of the Law—the Great Commandments.  Then in verses 3-7 he lists the 6th to the 10th commandments from the Ten Commandments.  These latter are the commandments focused on relating to others, and Benedict sees them as foundational for living in community.  Though we do not live in an enclosed community, these are tools that every Christian must employ in order to represent Christ.  Jesus said that we are to “love one another; even as I have loved you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another” (John 13:34-35).  If we are going to be effective in living the Gospel in the world, we must utilize these tools to do the work of Christ.

Verses 10-19 are transitional between the commandments of the opening and Benedict’s challenge to be different from the world (tomorrow’s meditation).  To make that kind of transition and to open ourselves to the transforming work of Christ, we must first utilize the tools of self-denial and self-discipline.  “You are to honor all men…Deny yourself in order to follow Christ…Discipline your body…Relieve the poor, clothe the naked, visit the sick, help those in trouble, and console the sorrowing.”  This work that we are called to do is the work of the Kingdom, and each of us is given, by grace, specific tools to use for the building up of His Kingdom. 

To be read: January 16, May 16, September 16

Whenever weighty matters are to be transacted in the monastery, let the Abbot call together the whole community, and make known the matter which is to be considered. ²Having heard the brother’s views, let him consider the matter himself and do what he thinks best. ³It is for this reason, however, we said that all should be called for counsel, because the Lord often reveals to the youngest member what is best. ⁴The brothers, however, should give their advice with humble submission, and let them not presume stubbornly to defend their own views, ⁵for the decision is rather the Abbot’s to make, so that in what he considers best all obey him. ⁶But just as it is proper for the disciples to obey their master, so also it is becoming for the master to settle all things with prudence and justice. ⁷Therefore, let all follow the Rule as their guide in everything, and let no one rashly depart from it. ⁸Let no one in the monastery follow the desires of his own heart, ⁹and let no one dare to dispute insolently with his Abbot, either inside or outside the monastery. ¹⁰If any one dare to do so, let him be placed under the correction of the Rule. ¹¹Moreover, the Abbot himself must do everything in the fear of the Lord and out of reverence for the Rule, knowing that, beyond a doubt, he will have to give an account to God, the most just Judge, for all his rulings. ¹²If, however, matters of less importance, having to do with the welfare of the monastery, are under consideration, let the Abbot use the counsel of the seniors only, ¹³as it is written: “Do all things with counsel, and you shall not need to repent when you are done”(Sir 32:24). 

Over the course of my 36+ years of priesthood, I have heard the ministry variously described as herding cats, or corralling butterflies.  And there is a certain level of truth to that.  It is why the priesthood is called a “holy order”—it is the clergy’s role to bring order to the life of the community.  There is a need for order in the life of the community of the Church, and it is the job of the clergy to govern the people of God under the guidance of the Holy Spirit.  This chapter in the Rule of St. Benedict reflects this need for order and governance in the community of believers, and the crucial role that the Holy Spirit plays in that governance.

The Church as a whole has lost her bearings because we have allowed worldly models of government to take precedence in Church affairs.  The Church is not a democracy (government by the people), nor is it an autocracy (government by one person with absolute power), nor any other manmade model.  None of these forms of government work because they are not the government instituted by God.  Benedict calls for the Body to return to the New Testament model presented in Acts 15.  This a Holy Spirit driven decision-making model.  “Whenever weighty matters are to be transacted in the monastery, let the Abbot call together the whole community…”  The goal of such a gathering is to seek the mind of Christ.  This is not a democratic process, seeking the will of the majority; this is a theocratic process, a communal seeking of the mind of Christ.  Benedict says that the reason for calling all together for counsel is, “because the Lord often reveals to the youngest member what is best.”  This type of government requires careful listening and humility among the leadership.  There is a need to listen to what each person is hearing from the Lord.  And it just might be the youngest member who is hearing most clearly at any one time.

This type of government requires an honest give and take within the community, a level of trust that must be built up over time.  These governmental gatherings are not an occasion for airing opinion, but for humbly seeking the mind of Christ, under the direction of the Holy Spirit, that the community may understand and do the will of God.  “The brothers…should give their advice with humble submission, and let them not presume stubbornly to defend their own views…”  And ultimately, when a decision must be made, the one appointed by God as Father of the family and entrusted with the care of the flock, must speak for the community declaring the resolution of the matter: “the decision is…the Abbot’s to make”.  And he must  “settle all things with prudence and justice.”  Benedict goes on to say that these decisions are of and for the Body.  No one is to “follow the desires of his own heart…[nor] dare to dispute insolently with his Abbot.”  The fellowship of the community is the fellowship of the Body of Christ.  And even as our Lord repeatedly said throughout the Gospel of John (5:30; 6:38; 8:28; etc.), “I seek not my own will but the will of him who sent me.”  And with His last prayers to the Father in the Garden, Jesus prayed, “Not my will, but Thine be done” (Luke 22:42).  This is the model and the attitude we need bring to decisions in the Church and in our personal lives.  

Every decision we make affects not only ourselves but the Body of Christ.  Seeking the counsel of the elders, and our brothers and sisters in Christ, is wise.  “Where there is no guidance, a people falls; but in an abundance of counselors there is safety” (Prov. 11:14).  Whether it is a large decision (e.g. moving to a new home) or a smaller one (e.g. a special gift for the parish, getting a dog for the family, etc.), praying through that decision with members of the family of God will be of advantage to you.  Benedict notes that there are less important decisions that need to be made from time to time.  Rather than gather the whole community together for those decisions, a select group of elders should be consulted.  Regardless of the size of the concern, the Body is to be consulted, that the Mind of Christ may be made manifest.  And Benedict leaves us with this encouraging word:  “Do all things with counsel, and you shall not need to repent when you are done” (Sir 32:24). 

To be read: January 15, May 15, September 15

The abbot must know that anyone who undertakes the care of souls must prepare himself to give an account for them.  ³⁸Whatever the number of brothers he has in his care, let him be sure that on judgment day he will, without doubt, have to give an account to the Lord for all these souls, in addition to that of his own. ³⁹And thus, while he is fearful of the Shepherd’s future examination about the sheep entrusted to him, and is watchful of his account for others, he is concerned also on his own account; ⁴⁰and while by his warnings he has administered correction to others, he amends his own failings. 

As we come to the end of this chapter about abbatial qualities we need to remember that those in authority over us, regardless of their personal qualities and personality, need our prayers.  Benedict states that “The abbot must know that anyone who undertakes the care of souls must prepare himself to give an account for them.”  If an abbot, a bishop, a priest, or a secular leader, such as the mayor, governor, or president has responsibility for our well-being, then we NEED to pray for them.  Yes, they will be held accountable for how they have carried out their duties, but regardless of whether we like them or not, we are also called to support them, especially by lifting them up before the Lord.  Besides, if their concern is the care of our souls (or the welfare of our temporal being for secular leaders), we need to pray for them for our own benefit.  And if they are amiss in anything, we need to ask God to reveal that and bring them into right relationship with Himself.  Leave it in God’s hands.  He alone can change the hearts and minds of man.

Benedict makes an interesting point in the final verse:  “While by his warnings he has administered correction to others, he amends his own failings.”  Often, we find that in helping others we have helped ourselves.  If we are open to the Holy Spirit, He can open our eyes to see that a fault we found in others is one we also possess in ourselves.  It is important to recognize that when we think we are the one giving, pouring out ourselves, and ministering in the love of Christ, that we are receiving manifold ministry in return.  How often have I visited someone in prison, the hospital, or their home and have come away far more blessed than I could have imagined.  

The one in authority carries a burden not only for his own soul, but for all under his care.  And as St. Benedict notes, “on judgment day he will, without doubt, have to give an account to the Lord for all these souls.”  But this burden of responsibility is too great only if it is not carried in the Lord.  Those in authority need God’s grace that they may be accountable, not only at the final judgment, but throughout their lives and ministry.  Pray, therefore, for the shepherds committed to caring for the sheep.  And pray that each of us, lay and clergy, may faithfully carry out the ministry to which our Lord has called us.  

To be read: January 14, May 14, September 14

The Abbot ought always to remember what he is and what he is called, and to know that to whom much has been entrusted, from him much will be required. ³¹Let him understand what a difficult and arduous task he undertakes in directing souls and accommodating himself to a variety of characters—speaking gently to one, to another by reproof, and to still another by entreaties, to each as is appropriate to their understanding.  ³²Let him so adjust and adapt himself to each one that he not only suffer no loss in his flock, but may rejoice in the increase of a worthy fold.  ³³Above all, the Abbot must not neglect or undervalue the welfare of the souls entrusted to him, having too great a concern about fleeting, earthly, perishable things. ³⁴Rather, let him always keep in mind that he has undertaken the care of souls for whom he must give an account. ³⁵And that he may not complain of the want of earthly means, let him remember what is written: “Seek first his kingdom and his righteousness, and all these things shall be yours as well”(Mt 6:33). And again: “Those who seek the Lord lack no good thing”(Ps 33[34]:10). 

The responsibility entrusted to the abbot for the cure of souls requires accountability.  Benedict says, “The Abbot ought always to remember what he is and what he is called…”  He is called “abbot”.  He is the father of the family, and is thus entrusted with the “care of souls…”  And as a result, “he must give an account.”

There are so many out there who want to be the leader.  They want to preach.  They want the accolades that they assume go with being the pastor of a church.  There is also the common disease among the clergy in liturgical churches of wanting the next step up:  deacons wanting the black shirt of the priest; the assistant believing he is better suited to being rector; of the priest with “purple eyes”, wanting to be bishop.  But the qualification for any clerical role is “calling”.  The abbot is called.  The priest is called.  And every baptized member of the Body is called!  We do great harm to ourselves and to the Body when we try to take on a role that does not belong to us.  We are all called to serve, both laity and clergy, for Jesus said, “You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide” (John 15:16).  Jesus chose you, called you, and equipped you, that you may labor in His vineyard.  And each of us has his or her giftings and calling.  As St. Paul says, “To each is given the manifestation of the Spirit for the common good” (1 Cor. 12:7), and he “apportions [the gifts] to each one individually as he wills” (1 Cor. 12:11).

We also do great harm to the Body when we have accepted a call to serve and refuse to be held accountable for the manner in which we carry out the calling.  “He must give an account.”  This is not simply the reckoning that all must give at the final judgment.  If a man in a position of authority has no one to whom he may be held accountable for his behavior, then he is walking in paths fraught with danger, relying on his own resources, reason, and subjective judgment.  But whether we walk in a clerical leadership role or as a lay servant of Christ, we all must be accountable for our life witness for Christ.  We need objective perspective on our life, ministry, and witness.  We need a brother or sister in Christ with whom we can share our walk and who will speak honestly to us about our life, our service to the Lord and His Church, and our witness to the world.  We are not our own.  We all represent Christ to the Church and the world.  Like the abbot, we must always remember who we are, what we are called (i.e. “Christian”), and Whom we represent.

To be read: January 13, May 13, September 13

In his teaching the Abbot should always observe that principle of the Apostle in which he says: “convince, rebuke, and exhort”(2 Tm 4:2), ²⁴that is, mingling gentleness with severity, as the occasion may call for, let him show the severity of the master and the loving affection of a father. ²⁵He must sternly rebuke the undisciplined and restless; but he must exhort the obedient, meek, and patient to advance in virtue. But we charge him to rebuke and punish the negligent and haughty. ²⁶Let him not shut his eyes to the sins of evil-doers; but on their first appearance let him do his utmost to cut them out by the root at once, mindful of the fate of Eli, the priest of Shiloh (cf 1 Samuel 2:11-4:18). ²⁷The well-disposed and those of good understanding, let him correct at the first and second admonition with words alone; ²⁸but let him chastise the wicked and the hard of heart, and the proud and disobedient at the very first offense with stripes or other bodily punishments, knowing that it is written: “The fool is not corrected with words”(Prov 29:19). ²⁹And again: “Strike your son with the rod, and you will deliver his soul from death”(Prov 23:14). 

The abbot must exercise discipline with his monks, but Benedict notes that he must mingle “gentleness with severity, as the occasion may call for…”  One size does not fit all.  Each of us approaches life, both spiritual and temporal, in our own unique way, and God recognizes our uniqueness, dealing with us lovingly and tenderly, but firmly.  The abbot must reflect the Father’s love for his children, showing “the severity of the master and the loving affection of a father.”

Benedict once again calls for some measures of discipline that seem harsh and outdated to our modern ear.  He says that the abbot should “chastise the wicked and the hard of heart, and the proud and disobedient at the very first offense with stripes or other bodily punishments…”  He is to do this for the good of the individual as well as the community.  He should “not shut his eyes to the sins of evil-doers…but cut them out by the root at once…”  Though the practice of corporal punishment is no longer acceptable, we do need to root out evil from the Body of Christ.  Alas, that is much more difficult in today’s Church.  If one does not want to change, he or she need only find a more tolerant church, one which will turn a blind eye to the practice of ill behavior.  And sadly, there are dozens of such congregations in any metropolitan area.

But for those pursuing Christ, discipline from the elders of the Church should be welcome.  For “God is treating you as sons; for what son is there whom his father does not discipline?” (Heb. 12:7).  And why should we submit to such discipline?  “For the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it” (Heb. 12:1).  As ones who seek to follow the way of Christ in accordance with the precepts of the Rule of St. Benedict, but are doing so in the secular society, discipline is key.  To be able to submit to the authority of Christ manifest in the ecclesiastical authority of the Church is important.  Without those checks and balances on our behavior we can be tempted to fall into the worldly patterns of the society around us.  The discipline may seem painful rather than pleasant at the time, but as the author of the epistle to the Hebrews points out, it will yield “the peaceful fruit of righteousness.”

To be read: January 12, May 12, September 12

Let the abbot make no distinction of persons in the monastery. ¹⁷Let him not love one more than another, unless it be one whom he finds more exemplary in good works and obedience. ¹⁸Let not a free-born man be given higher place to one born a slave, unless there be some other reasonable cause. ¹⁹But if for a just reason the Abbot deems it proper to make such a distinction, he may do so in regard to the rank of anyone whomsoever; otherwise let everyone keep his own place; ²⁰for “whether bond or free, we are all one in Christ”(cf Gal 3:28; Eph 6:8), and we all bear an equal burden of servitude under one Lord, “for God shows no partiality among persons”(Rom 2:11). ²¹We are distinguished with the abbot in this respect alone, if we are found to excel others in good works and in humility. ²²Therefore, let the abbot show equal charity for all, and impose a uniform discipline for all according to merit. 

In verse 20 of this chapter, the RB1980 translation reads that we all “share alike in bearing arms.”  That was perplexing to me the first time I read it, because to “bear arms” in America has a much different meaning than what I believe Benedict intended here.  The Verheyen translation (http://www.ccel.org/ccel/benedict/rule.html) is a bit clearer, and that helped make sense of this verse and the entire short passage quoted above.  That translation reads, “and we all bear an equal burden of servitude.”  Benedict is talking about treating all people with equal respect.

“God shows no partiality” (Rom. 2:11), and neither should the abbot.  And by extension, if we are to be like Christ, and re-present Him to the Church and world, then we must also refrain from showing partiality.  We need to treat all people equally.  The abbot is commanded to “make no distinction of persons…”  There are, however, exceptions.  If one person shows greater diligence “in good works and humility” he may be “distinguished with the abbot…”  And the abbot may find one “more exemplary in good works and obedience.”  But this is a practical consideration for the good of the community.  Benedict was not promoting the sin of favoritism.

Under no circumstances is the abbot, nor are we in the modern parish, to show partiality to one person over another because of “rank” in the secular world.  Rich and poor, white and black, male or female, all are to be welcomed equally.  St. Benedict quotes the last half of Galatians 3:28, but the first half of that verse is instructional to this theme: “there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female…”  We are to receive anyone who comes through the door of the Church as Christ Himself, showing no partiality.  This, however, can be problematic if it becomes obvious that the individual is walking in sin.  We accept the person, but not the sinful behavior.  So, just as the abbot is to “show equal charity for all, and impose a uniform discipline for all…” we are not to tolerate sinful behavior, and neither can we complain when we are shown discipline for our faults.

We are not cloistered saints.  Nevertheless, the teaching of this portion of the Rule has much to say to us about living in community.  We are all part of the Body of Christ, and that requires us to learn to love the unlovable, and as our baptismal vows demand, “to respect the dignity of every human being.”

To be read: January 11, May 11, September 11

When, therefore, anyone receives the name of Abbot he should govern his disciples by a twofold teaching; ¹²namely, he should show them all that is good and holy by his example more than by his words; explaining the commandments of God to receptive disciples by words, but showing the divine precepts to the dull and stubborn by his works. ¹³And whatever he teaches his disciples as being contrary to the law of God must not be done, let him avoid doing those things, that “lest after preaching to others I myself should be disqualified”(1 Cor 9:27), ¹⁴and he himself committing sin, God one day say to him: “What right have you to recite my statutes, or take my covenant on your lips? For you hate discipline, and you cast my words behind you” (Ps 49[50]:16-17). ¹⁵And also this: “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?”(Mt 7:3). 

As we look further into the qualities of the abbot it is important to recognize that the traits that Benedict describes have applicability to all Christians.  In the section today he is warning the abbot to demonstrate leadership by a two-fold teaching:  “explaining the commandments of God to receptive disciples by words, but showing the divine precepts to the dull and stubborn by his works.”  The challenge to be a living example is not only for the abbot but for all who represent Christ to the world (i.e. all of us).  Whether in a position of leadership or not we are all responsible for re-presenting Christ to others in the Body and to those with whom we interact in the world.

St. Paul tells us that “we are ambassadors for Christ…” (2 Cor. 5:20).  The world is watching, and the Church has fallen very short of the mark of Christ.  How many of our Church leaders have dramatically fallen in public scandals?  How the media rejoices when they have news fodder because some new accusation has been revealed against a Roman Catholic priest.  And on a more pedestrian level, how often do we see someone with Christian symbols on their car, or wearing a Christian symbol on a necklace, behave in a manner unbecoming for a Christian?  Is it any wonder that those of the world do not want to be part of the Body?  They see no distinction between the Church and the world because those who proclaim Christ act no differently.  St. Benedict exhorts us to be good and holy by example. 

And in the Church itself, St. Paul exhorts the older men and women to model Christian behavior for the younger members.  He tells Titus, “Bid the older men be temperate, serious, sensible, sound in faith, in love, and in steadfastness.  Bid older women likewise to be reverent in behavior, not to be slanderers or slaves to drink; they are to teach what is good, and so to train young women to love their husbands and children, to be sensible, chaste, domestic, kind, and submissive to their husbands, that the word of God may not be discredited” (Tit. 2:2-5).  And he concludes with this command for all of us:  “Show yourselves in all respects a model of good deeds” (2:7).

St. Benedict applies this divine teaching in this section of the Rule.  It is a challenge for all of us to avoid hypocrisy, and to, as St. Paul demands, “live sober, upright, and godly lives in the world…” (Tit. 2:11).  If we strive for this mark of holiness, then our “opponent may be put to shame, having nothing evil to say of us” (Tit. 2:8).  We are not all called to abbatial authority, but we are all called to re-present Christ to the Church and the world.

To be read: January 10, May 10, September 10

The Abbot who is worthy to be over a monastery, ought always to be mindful of what he is called, and make his works conform to his name of Superior.  ²For he is believed to hold the place of Christ in the monastery, since he is called by a title of Christ, ³according to the saying of the Apostle: “You have received the spirit of adoption of sons, whereby we cry Abba (Father)”(Rom 8:15). ⁴Therefore, the Abbot should never teach, prescribe, or command anything contrary to the instruction of the Lord.  ⁵His commands and teaching should be instilled like a leaven of divine justice into the minds of his disciples.  ⁶Let the Abbot always bear in mind that he must give an account in the dread judgment of God of both his own teaching and of the obedience of his disciples.  ⁷And let the Abbot know that whatever lack of profit the master of the house shall find in the sheep, will be laid to the blame of the shepherd.  ⁸On the other hand he will be blameless, if he gave all a shepherd’s care to his restless and unruly flock, and took all pains to correct their corrupt manners ⁹so that their shepherd, acquitted at the Lord’s judgment seat, may say to the Lord with the Prophet: “I have not hid Thy justice within my heart. I have declared Thy truth and Thy salvation” (Ps 39[40]:11). “But they have despised and rebelled against me”(Is 1:2; Ezek 20:27).  ¹⁰Then, at length, eternal death will be the crushing doom of the rebellious sheep under his charge. 

We now begin an extended look at the qualities of an abbot.  We do not live in a monastery.  We are not subject to the rule of an abbot.  How is this relevant to those of us living outside the cloister?  St. Paul tells us through his first letter to Corinth, “you have countless guides in Christ, [but] you do not have many fathers.  For I became your father in Christ Jesus through the gospel” (4:15).  We all have people to whom we are called to submit in the Church, men who have become our fathers in Christ through the Gospel.  These men have become our abba, and Benedict gives us guidance in how to relate to them.

For those of us who are in positions of authority, it would behoove us to listen carefully to the cautions of our father Benedict regarding the execution of the office of abbot.  For, the abbot is “always to be mindful of what he is called…” and “Let the Abbot always bear in mind that he must give an account in the dread judgment of God of both his own teaching and of the obedience of his disciples.”  The ones placed in responsible and authoritative positions within the Church answer for themselves and for those over whom they exercise that authority.  In light of this it is important that we accord respect and obedience to those in authority over us in the Church, for they carry the title of Father not by their own worth but by the calling and worthiness of Christ.  As Paul tells Timothy, “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching…” (1Tim. 5:17).  

This then, is a two-way street.  The abbot is responsible for the flock, and the disciples are responsible to carry out obedience to the father.  And though the father is responsible for his flock, “he will be blameless, if he gave all a shepherd’s care to his restless and unruly flock, and took all pains to correct their corrupt manners.”  Ultimately, we will all answer for our work.  Were we rebellious or obedient to the authority placed over us?  Those in authority in the Church not only need our obedience, they need our prayers and support.  Their task is one that requires faithfulness and care.  They need our love and the love of God.

To be read: January 9, May 9, September 9

[Here begins the text of the Rule:  It is called a rule because it regulates the lives of those who obey it.]

It is well known that there are four kinds of monks. ²The first kind is that of Cenobites, that is, the monastics, who live under a rule and an Abbot.  ³The second kind is that of Anchorites, or Hermits. They have come through the test of living in a monastery and passed beyond the first fervor of their conversion, ⁴but taught by long monastic practice and the help of many brethren, have already learned to fight against the devil. ⁵And going forth from the rank of their brethren, well trained for single combat in the desert, they are able, with the help of God, to cope single-handedly without the help of others, against the vices of the flesh and evil thoughts. ⁶But a third and most vile class of monks is that of Sarabaites, who are untried by any rule under the hand of a master, as gold is tried in the fire (cf Prov 27:21); but, soft as lead, ⁷they are still loyal to the world by their works, and clearly lie to God by their tonsure. ⁸Living in two’s or three’s, or even singly, without a shepherd, enclosed, not in the Lord’s sheepfold, but in their own, the gratification of their selfish desires is their law; ⁹because what they choose to do they call holy, but what they dislike they hold to be unlawful. ¹⁰But the fourth class of monks is that called Gyrovagues, who wander their whole life long from one place to another, staying three or four days at a time in different monasteries as guests. ¹¹Always roving and never settled, they indulge their passions and the cravings of their appetite, and are in every way worse than the Sarabaites. ¹²It is better to keep talk of all these silent rather than to speak of their most wretched life. ¹³Therefore, passing these over, let us go on with the help of the Lord to lay down a rule for that most valiant kind of monks, the Cenobites. 

It is interesting that St. Benedict begins his Rule with this description of the types of monks.  Why?  If he is following the “Rule of the Master”, then that is the answer, for the “Master” begins his rule here.  However, Benedict strays from his long-winded predecessor at will, omitting almost two-thirds of the Master’s content.  And if this is important information to be included in the Rule, why chapter 1?  Benedict is setting the mark for his target audience—those who have chosen the better way.  Benedict says that the purpose of the Rule is “to lay down a rule for that most valiant kind of monks, the Cenobites.”  This then begs the question for those of us who are not cenobites:  What relevance does this Rule have for us?  Are we to be labeled then as one of the other three types?  Not at all.  (For a fuller description of the four types of monk, see my previous meditations on the Rule. You can find those at https://www.cotres.org/fsb-meditations.) 

Those who are committed to the genuine pursuit of Christ need guidance, direction, and a rule of life that promotes the righteous life in Christ.  To chose to live in the world is a battle of its own, and sets us in the forefront of spiritual warfare.  How do we maintain fidelity to Christ and His Church, stability of discipline, and obedience to the Word and the authority of the Church while not succumbing to or living life for the world?  It is a challenge.  The Rule of Saint Benedict offers the guidance that we need to succeed and be victorious.  In the more than 1500 years of its use in the Church, the RSB has been utilized as the model for every monastic rule in the Western Church.  It is a divine gift to the Church, a guidepost for those on the pilgrimage to Christ’s Kingdom.  And in this generation there is a genuine need for greater discipline for those who love Christ.  We need one another.  We need constant encouragement as we combat the forces waging war against the Church and her saints.  The RSB offers that model for us as well as for the cenobites.

There have been moves in other corners of the Church to revive Benedictine spirituality.  For example, Rod Dreher wrote the book The Benedict Option which presents an alternate vision for the Church based on the RSB.  But Dreher’s and others’ perspectives tend toward isolation from the world—a siege fortress mentality.  But we are called to live in the world, not of the world, in order to transform the world, to bring the transforming light of Christ to the world.  Living lives in accordance with the RSB while maintaining our place in the secular community is a huge challenge.

The challenge of this first chapter, then, is to recognize that our father Benedict is calling all of us to discover who we are in Christ Jesus.  It is the task of all faithful followers to be found in Him and allow Him to lead us through the trials and temptations of life in the world.  As followers of Christ and the Rule of St. Benedict we accept that challenge and like other followers over the past 1500 years we will find sure guidance in Benedict’s “little rule” (RB 73:8).  As he states in the note before chapter one, “It is called a rule because it regulates the lives of those who obey it.”