The Rule of Saint Benedict

Saint Benedict’s rule stands out among the various rules in existence at the time of its writing for its perfect balancing of theological and spiritual richness with practicality and sensitivity to the needs of human nature.  The Father of Western Monasticism brings together, in a remarkable synthesis, the thoughts of the great spiritual thinkers of his day on the topic of religious life, taking the good from each and shaping a rule that walks, with remarkable balance, the fine line between the excess of legalism and the defect of a deficient structure. His rule is an eminent model of moderation. 

Although the title might seem to indicate a dry and uninteresting list of directives for monastic living, in fact it would be more accurate to describe it as a letter from a loving father to his beloved sons, full of tender compassion and holy desire for the salvation of his children, but, also like a good father, willing to issue correction as needed.  Ultimately, Benedict seeks to draw his monks (and surely all his other readers as well) into a more perfect imitation of Christ.

From the very first phrase of the rule Benedict sets out to attack the number one problem universally afflicting religious communities: lack of obedience.  Inasmuch as it was disobedience that separated man from God, so it is only through obedience to the rule and to the abbot that the monk will be able to regain union with his heavenly Father.  Considering his strong emphasis on obedience, it is not surprising that Benedict, in his survey of the various types of religious communities, issues a rather harsh reprimand to those whom he terms “Wanderers” precisely because they only follow “their own wills” (p. 7-8). 

Related to his emphasis on obedience – and of equal importance to it – is Benedict’s exposition of the necessity for humility among the brethren; to this end he lays out “twelve steps of humility,” the first of which is “prompt obedience” (p.21).  A practical example of the saint’s disapproval of those who fall from the path of humility can be found in his guidelines concerning the role of craftsmen in the community: they may carry out their craft for the good of the community, “but if any one of them becomes conceited . . . he is to be taken away from his craft” (p. 87).  In the spirit of a loving father, Benedict clearly shows that it is necessary to maintain zero tolerance for the evil of pride. 

            Throughout his rule, Benedict demonstrates a keen understanding of and compassion for human nature.  Recognizing the natural human desire to voice one's opinion, he specifically commands that all the members of the community should be brought into council together to decide important matters; after all, it might happen that the youngest member of the community is the one through whom “the Lord reveals the best course” (p. 15).  Understanding the tremendous efforts needed to wake up early for prayers, he allows (in spite of the strict observance of silence) that the monks may “quietly encourage” each other in this effort (p. 45).  Benedict even shows great sensitivity to the cycles of nature by stipulating a variable schedule of times and activities, depending on the season of the year, in order to permit adequate light for meals and prayers and to allow extra time for sleep during the cold winter months.  “The hour of rising should be so determined that there is a short interval after Matins, during which the brethren can go out for the necessities of nature” (p. 30).  The saint demonstrates in this and like passages his practical compassion for the human condition.           

Saint Benedict’s rule, far from being dry and boring, is full of surprises and delightful tidbits at every turn of the page.  In one place he makes the thought-provoking statement that even the most menial goods of the monastery are to be given respect “as if they were sacred vessels of the altar” (p.57) – surely a jab at those who might be tempted to consider themselves too spiritual to worry about such earthly things.  In another place he gives a very powerful image in enjoining the best method for staving off temptations: “dash the evil thoughts that invade one’s heart immediately upon Christ, as upon a rock” (p.18).  Passages like these (and they abound throughout the text) demonstrate that this work is not only fruitful reading for religious or for historical value alone;  it is a mine of precious and timeless spiritual treasures from a man who evidently must have known both God and man very well.

The Rule of Saint Benedict. Trans. Abbott Parry OSB. Trowbridge, Wiltshire: Redwood Books, 2000.  118 pp.