Living The Rule - Prologue 29-34

It is hard for me to read the Rule without realizing how “across the grain” it cuts.

These precepts cut across the grain of a world that is diametrically opposed to these precepts, both in the Sixth Century when Benedict lived and in this modern Twenty-First Century where we live. They cut across the grain of nominal Christian thought, both then and now. They cut across my grain, both when I first opened its pages to begin following it and now as I continue to sit under the tutelage of Saint Benedict.

I have come to believe that to take the Rule to heart, and quietly go about living its precepts in a world so diametrically opposed to these precepts, is one of the most radical things that a person can possibly do to counter the effects of the world. These precepts cut at the roots of the egotism that promotes self-inflation and leads to exploitation of and aggression toward others. They cut at the roots of the egotism that promotes seeking personal popularity and power over others.

Abbot Benedict tells me, and I have to continually remind myself, that pride knows how to dress itself in garments that cloak its deceptive nature, both within the monastic enclosure and here in the world outside the monastery where his Oblates go about their lives.

Continually reminding myself of the deceptive nature of pride, and standing guard against it, is especially important where presenting myself as a representative of Saint Benedict and his Rule is concerned. It is imperative where close personal relationships are concerned. It is imperative where open public forums and platforms are concerned. I cannot allow myself to become inflated with pride. Nor can I allow myself to assume and model some sort of false humility that resembles humility but is nothing other than another deceptive garment in the wardrobe of the enemy that he enjoys draping over our shoulders.

The Sainted Abbot continues in the Prologue to his Rule …

Those who fear the Lord are not puffed up by their own good observance of rule, but reckoning that the good that is in them could not be wrought by themselves but by God, magnify the Lord working in them and say with the prophet: “Not unto us, O Lord, not unto us, but to Thy Name give glory.” [Psalm 114:9] Just as also the Apostle Paul attributed nothing to himself concerning his own preaching, but said: “By the grace of God, I am what I am.” [1 Corinthians 15:10] And again the same Paul said: “He who glories, let him glory in the Lord.” [2 Corinthians 10:17] Whence the Lord also says in the Gospel: “He who hears these My words and does them, I will liken him to a wise man who built his house upon a rock. There came torrents of rain and rushing winds, and they struck upon that house, but it fell not: for it was founded upon a rock. [Matthew 7:24-25]”[1]

If something is worth doing, it is worth doing well. We put our whole heart into it, do our best, and continually work on improving our best.

Half-heartedness is a poor way to approach something as pure and valuable as the Christian faith. 

Christ does not call us to be part-time Christians. Abbot Benedict, likewise, does not invite us to become part-time Benedictines. Part-timing, as Christians and as Benedictines, is to build upon sand where the torrential rains and rushing winds are sure to collapse our house. Christ, and Saint Benedict, both knowing the value of building upon bedrock, want their disciples to be fully invested. They assure us that being fully invested equips us to be able to withstand the storms of life that will rage against us. The more fully invested we are, the better able we are to recognize, stand against, deflect, and quench the fiery darts of the Evil One[2] who knows a thousand ways to beguile and deceive us.

A good observance of the Rule is an important aspect of being Benedictine.

Inherent in a good observance is the realization that our accomplishment of any good is only because of the goodness of God working in us. Accolades for our good observance are not due to us. The accolades for our good observance are due to the one who is performing his divine will in us to bring us to completion in preparation for the day when we will stand before him.

I am reminded of something that Merton wrote.

“A humble man is not disturbed by praise. Since he is no longer concerned with himself, and since he knows where the good that is in him comes from, he does not refuse praise, because it belongs to the God he loves, and in receiving it he keeps nothing for himself. A man who is not humble cannot accept praise gracefully. He knows what he ought to do about it. He knows that the praise belongs to God and not to himself: but he passes it on to God so clumsily that he trips himself up and draws attention to himself by his own awkwardness.”[3]

Humility, a modest or low view of one’s importance, is an integral part of Benedictine spirituality. It is, for that matter, an integral part of what it means to be Christian. Benedict is not suggesting that we are to look upon ourselves as less than we are. He is telling us to look upon ourselves as we truly are in the light and presence of Christ.

Am I truly humble?

This is a difficult question to ask myself. It is also a question that deserves an honest answer. To answer with a “yes” smacks with both pride and false humility. The best answer that I can provide is that I want to be truly humble. Perhaps it is because of this desire that I am presented with so many occasions that test my humility.

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[1] RB Prologue 29-34

[2] Ephesian 6:16

[3] Thomas Merton, New Seeds of Contemplation, © 1961, Abbey of Gethsemani, p. 188