Some notes on the life of Saint Benedict and on his Rule
Life of St
Benedict
Benedict of Nursia (c.480-547) is
often called the ‘Father of Western Monasticism’, even simply the ‘Father of
Monks’. We owe our knowledge of his life particularly to the biography of him
written by Pope Saint Gregory the Great (540-604). As a student in Rome,
Benedict became disgusted and disillusioned with how his contemporaries were
living. He decided to abandon everything, his studies, his home and his
inheritance, in favour of a life devoted to God. He went to Subiaco, in the
mountains north of Rome, and lived in a cave there. His fame grew, however, and
with it the number of people coming to be near him and to learn from him. He
had to follow the stages of the spiritual life as we see them in the life of
Antony and his companions in the desert: ascetic purgation, spiritual warfare,
spiritual fatherhood.
Finally a group of monks asked
Benedict to be their abbot. He agreed but his experience resembled that of
Pachomius: the first group found it too difficult to remain under his authority
– Benedict was taking the task more seriously than they had anticipated. But
eventually groups of monks persevered under the guidance and authority of
Benedict and he was able to establish a number of monasteries, each with its
own abbot. Benedict’s sister, Scholastica, also dedicated herself to the
monastic life and the two were buried together at the great monastery of Monte
Cassino.
Gregory tells us that Benedict also
composed a rule for monks. This Rule of
Saint Benedict became the most popular of the monastic rules in the West.
It replaced all other rules – those of Basil, Augustine, Cassian, and Columban
– and is an essential source for understanding not only monastic life but the
whole of medieval Christian civilization. From its opening sentences Benedict’s
Rule sets the theme of obedience as
the way to progress in the spiritual life:
Listen, my son,
and with your heart hear the principles of your Master. Readily accept and
faithfully follow the advice of a loving Father, so that through the labour of
obedience you may return to Him from whom you have withdrawn because of the
laziness of disobedience. My words are meant for you, whoever you are, who
laying aside your own will, take up the all-powerful and righteous arms of
obedience to fight under the true king, the Lord Jesus Christ’ (Rule of Saint
Benedict, Prologue).
Themes from the
Rule of Saint Benedict
Being with Christ – the purpose of
the monastic life is to bring to completion in the lives of those called to be
monks the life of faith that began when they were baptised. The monk strives to
be a Christian, following Christ as closely as possible, and the rule and
disciplines of the monastic way of life are intended to guide him towards this
goal. The monastery is then a ‘school of God’s service’ in which, Benedict
hopes, there is nothing harsh or oppressive.
The Abbot – in Benedictine
monasticism the Abbot (from Abba, ‘father’) has a key role. This continues the
tradition of the desert ‘fathers’, those experienced monks who were in a
position to guide others in asceticism and prayer. The Abbot represents Christ
for the monks and their willingness to obey him is the concrete sign of their
desire to remain close to Christ. The Abbot is accountable to God not only for
his own life but also for those of his ‘subjects’: his primary responsibility
is the spiritual formation and growth of the monks committed to his care. The
Abbot also oversees the temporal, material needs and activities of the
monastery. Many of the monasteries were to become powerful social, cultural,
economic and political institutions and some Abbots became powerful figures in
Church and society. This sometimes led to their function as spiritual fathers
being taken on by spiritual directors and confessors while the Abbot was
occupied completely with the temporal and material life of the monastery.
Stability – Benedict is
contemptuous of wandering monks, ‘gyrovagues’, who cannot observe the stability
that he believed a good monk ought to have. The stability of the monks was a
crucial part of their way of life and helped to make the monasteries dependable
and reliable places of refuge, learning, comfort, and encouragement for
countless others who came to have contact with them. In the 13th
century the orders of mendicant friars represented a significant departure from
monastic tradition since for them mobility rather than stability was a virtue:
they were to be free and ready to move in the service of preaching the gospel.
We see how different forms of religious life serve different spiritual and
pastoral needs of individuals and of the Church as a whole.
Lectio Divina – recent years
have seen a significant revival of the monastic practice of lectio divina, a prayerful meditation on
the Scriptures which does not neglect a critical and scholarly understanding of
them but which is keen to go further, uncovering and appreciating the spiritual
and theological riches of the Scriptures for speaking to the needs of
individuals and communities in the present moment. This way of prayerfully
reading and meditating on Scripture was a key tool of monastic spirituality,
the monks dedicating time each day to prayer (oratio) and reading (lectio),
with a view to meditation (meditatio)
and contemplation (contemplatio).
Opus Dei – the hours of
prayer already observed in Judaism became part of Christian spiritual and
liturgical practice from the beginning as we can see in the Acts of the
Apostles. The injunction of Saint Paul that Christians ought to ‘pray without
ceasing’ was believed to be fulfilled in the practice of praying at all the
crucial moments of the day, its cardinal points: morning, evening and night,
during the night and at dawn, and at the key hours of 9.00am, noon and 3.00pm.
A whole day was sanctified if the key hours of the day became hours of prayer.
The main content of this prayer – again following Jewish precedent, the example
of Jesus, and the practice of the Apostles – was the Psalms. The whole range of
human need and experience in relation to God is expressed in the Psalms –
thanksgiving, adoration, lament, repentance, petition, anger, sadness, joy, and
so on. For Christians, the Psalms can all be placed on the lips of Christ just
as they can be placed on the lips of the Church. This continues to be an essential
part of the Church’s spiritual life, the Liturgy of the Hours, or Divine
Office, recited by all priests, deacons and religious, and often celebrated
communally in religious and parish communities.
Humility – Benedict gives
great importance to the virtue of humility (see chapter seven of the Rule). For many this was the Christian
‘cardinal virtue’, an attitude or disposition encouraged by the example and
teaching of Jesus, that was not to be found among the pagan virtues. Of course
it can be distorted and lead to strange forms of self-hatred and neglect but
properly understood humility is simply an acceptance of the truth about
ourselves and about our situation. Someone once said that the humble person
compares himself only with God and thereby knows his own nothingness and his
own greatness. Comparing ourselves with other people is always a bad idea
leading either to pride, because we judge ourselves superior to them, or to
depression, because we judge ourselves inferior to them. The truth about us is
seen in the light of Christ, his holiness compared with our sinfulness, his
call to us to share the glory that the Father has given him. The term
‘humility’ comes from the Latin word humus,
meaning ‘ground’ or ‘earth’. Rather than allowing ourselves to be treated like
dirt (in the way of Uriah Heep’s mock humility, for example) it means allowing
ourselves to be ‘ploughed back’ into the field of God’s harvesting, to be sown
once again by the wise Husbandman, the gardener of our souls, who will do great
things for those who trust Him and entrust themselves completely to Him. Saint
Bernard of Clairvaux later wrote a commentary on Saint Benedict’s twelve steps
of humility. Saint Thomas Aquinas defines humility as truth, a calm and honest
acceptance of the truth about ourselves, and he warned against a vice that he
called ‘pusillanimity’, what we might term ‘humility gone mad’.
Obedience – it is
obedience rather than humility that is the key monastic virtue for Saint
Benedict. This is because obedience is the key virtue of Our Lord, his attitude
and disposition towards his Father, obedience to the Father’s will originating
in love and ensuring the salvation of the world. We see this obedience
operating in Christ’s agony in the garden where he expresses his desire that
the cup should pass him by, but he expresses at the same time his love for the
Father and his acceptance of the Father’s will: ‘Abba, Father, all things are
possible to you. Remove this cup from me. Yet not what I will but what you
will’ (Mark 14:36). In Christ are fulfilled the words of Psalm 40, of a servant
who honours God not through animal sacrifices but through his obedience and the
offering of himself: ‘When Christ came into the world he said, ‘sacrifices and
offering you have not desired, but a body have you prepared for me … lo I have
come to do your will, O God’ … and by that will we have been sanctified through
the offering of the body of Jesus Christ once and for all’ (Hebrews 10:5-10).
He learned obedience through what he suffered (Hebrews 5:8) and through that
obedience the world is saved as Saint Paul teaches: ‘for as by one man’s
disobedience many were made sinners, so by one man’s obedience many will be
made righteous’ (Romans 5:19). Jesus tells us this about himself in the Gospel
of John: ‘he who sent me is with me; he has not left me alone, for I always do
what is pleasing to him’ (8:29). To share the life of Christ and to participate
in his relationship with the Father as adopted sons and daughters of God
requires that we enter into Christ’s obedience to the Father, his trust in the
Father’s word and his entrusting of himself completely to the Father’s will.
This is what the Christian life is about: baptism brings us into the obedience
of faith as we receive light and love from the Father through Christ. The
monastic and other forms of religious life in the Church remind all Christians
of this fundamental attitude and disposition of anyone who seeks to be a
follower of Christ.
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