It is not enough to say that we have the Scriptures as
our guide. It is not enough to think of ourselves as or claim to be monastics
or lay-monastics.
The modern Christian world is affected by many who use
the Scriptures to preach a modern-day gospel that is far from the plainly
revealed counter-cultural gospel contained in the Scriptures. There are also a
few … perhaps well-intentioned and perhaps, at the same time, greatly deceived …
who profess to be lay-monastics that, in the light of Saint Benedict’s definition
of the various types of monks[1],
are clearly presenting themselves as either modern-day Sarabaites or Gyrovagues.
Saint Benedict specifically points out that we need the
Scriptures. He also, in addition to the Scriptures, refers us to solid guides
that will ensure that we are not led astray in our understanding of how to
interiorize and integrate this way of life.[2]
Our modern-day monastic philosophy of life must necessarily
be influenced by the Scriptures, the theology and way of life of the Fathers of
the Church, as well as a clear understanding of historic monasticism. The Rule
of Saint Benedict directs us toward these, and when we honestly pursue them, we
cannot help but to blush for shame at being so slothful, so unobservant, so
negligent.[3]
Personally, I discover a lot of encouragement in the way
The Rule definitively defines what is and what is not Christian behavior; in
how it challenges me to keep pressing forward and upward in my own process of
growing in grace that Benedict refers to as conversatio morum or conversion
of life. Spiritual tepidity, luke-warmness [Revelation 3:15-18], is
difficult to discover any comfort in when The Rule supplies fuel for the Holy
Spirit to use to inflame us with fervency.
Where authority is concerned, one of the very first
things to understand about Saint Benedict and the Rule of Saint Benedict is
that there is absolutely nothing presented by the Saint in his rule that is
contrary to the plain teachings of the Scriptures. Were it not so
based, how could it have possibly survived these past fifteen centuries? It would
have long ago passed from sight and been buried over by the dust of time.
Saint Benedict tells us that we are to love chastity, to
hate no one, not to be jealous, not to entertain envy, not to love strife, not
to love pride, to honor the aged, to love the younger, to pray for one's
enemies in the love of Christ, to make peace with an adversary before the
setting of the sun, and never to despair of God's mercy.[4]
What an indictment against carnal human behavior! It is an
indictment that applies during times of ease and even more so during times such
as this Covid-19 crisis that exacerbates excitability and stretches people to
extremes. Remember that Benedict is writing to groups of people that are voluntarily
living in compact and intense religious communities that are essentially
microcosms of the Church and of Christianity as a whole.
When we see monastic communities, and the values that
govern monasticism, as models for the entire Church, then we realize the
imperative to acquire and to emulate these values in our daily lives as
followers of Jesus. Easy Christianity … easy self-centered beliefism that primarily
does little to change us personally and secondarily does nothing to change the
world at large ... becomes a plague to be avoided at all cost.
Saint Benedict finishes this chapter regarding the tools
of good works by saying, Behold, these are the instruments of the spiritual
art, which, if they have been applied without ceasing day and night and
approved on judgment day, will merit for us from the Lord that reward which He
hath promised: "The eye hath not seen, nor the ear heard, neither hath it entered
into the heart of man, what things God hath prepared for them that love
Him" (1 Cor 2:9). But the workshop in which we perform all these works
with diligence is the enclosure of the monastery, and stability in the
community.[5]
Benedict describes these tools of good works as the instruments
of the spiritual art that assist in maturing[6]
his students, provided they are applied without ceasing day and night[7].
The community formed within the stable environment of the monastery becomes
the workshop where these tools are used in a lifelong effort to achieve the purposes
and ends of monasticism.[8]
What response can I personally offer to the spiritual direction
given in this chapter of The Rule of Saint Benedict?
I can only conclude that it is not enough to simply say
that I believe in Jesus Christ. There must, as the fruit of this profession of
faith, proceed the development of the fruit of this profession. I must daily
examine myself to ensure that I am indeed progressing along the monastic way
and check myself in areas that are either weak or in opposition to the spiritual
direction given by the holy Father and Abbot.
I must take even more seriously to heart the injunction
of the Apostle Paul where he says, “Wherefore, my dearly beloved, as you
have always obeyed, not as in my presence only, but much more now in my
absence, with fear and trembling work out your salvation. For it is God who
worketh in you, both to will and to accomplish, according to his good will.”[9]
I must, as well, consider even more seriously where the
Apostle James talks about the relationship that exists between faith and works.[10]
Realizing that even as the body without the spirit is dead; so also faith
without works is dead[11],
I must even more so yield myself to the works that prove my faith to be indeed alive
within me.
Having concluded this chapter on the tools of good works,
we now begin Benedict’s little chapter on Obedience.
[1]
Holy Rule Chapter 1
[2]
Holy Rule Chapter 73
[3]
Holy Rule 73:7
[4]
Holy Rule 4:64-74
[5]
Holy Rule 4:75-78
[6] Herein
we see the Monk’s Vow and the Oblate’s Promise to Conversatio Morum or Conversion
of Life.
[7]
Herein we see the Monk’s Vow and the Oblate’s Promise to Obedience.
[8]
Herein we see the Monk’s Vow and the Oblate’s Promise to Stability.
[9]
Philippians 2:12-13
[10]
James 2:14-26
[11]
James 2:26
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