Living The Rule - Chapter 1

An additional explanatory note is necessary regarding the text of the Rule of Saint Benedict being used in these reflections.

My first encounter with the Rule of Saint Benedict, before becoming an Oblate at Saint Bernard Abbey, was the translation known as the RB 1980, © 1981, Liturgical Press, Collegeville, Minnesota. Before quoting from it extensively … effectively using it in its entirety over the course of these reflections on Living the Rule … I felt it important to inquire of the copyright owner for permission, including permission to use brief quotes from it in other random blog articles. 

Permission to use the text of the RB 1980 was not granted. I could, instead, pay an annual usage fee to use the text.

As Oblate Reflections is not something being used as a means of monetary gain, nor will this blog ever be monetized in any direct or indirect way (with suggestive ads by questionable sources), I respectfully declined the annual usage fee suggested by the copyright owner.

The text of The Rule, used in my reflections on the Prologue, came from an open source translation that was done in England in the 1930’s. Going forward with the rest of Living The Rule, I am using the text of The Holy Rule of Saint Benedict, 1949 Edition, translated by Rev. Boniface Verheyen, O.S.B., Saint Benedict’s Abbey, Atchison, Kansas. This translation is Public Domain and, for those interested, may be downloaded in pdf format. This translation is also clearer and easier for modern readers to read than the earlier one. When referencing quotes from the text of this 1949 Edition, footnotes will be designated as HR for Holy Rule rather than RB which could be misconstrued to mean RB 1980.

Leaving the Prologue, we now continue with Chapter 1 of The Rule.

“It is well known that there are four kinds of monks.

The first kind is that of Cenobites, that is, the monastic, who live under a rule and an Abbot.

The second kind is that of Anchorites, or Hermits, that is, of those who, no longer in the first fervor of their conversion, but taught by long monastic practice and the help of many brethren, have already learned to fight against the devil; and 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-handed without the help of others, against the vices of the flesh and evil thoughts.

A third and most vile class of monks is that of Sarabaites, who have been tried by no rule under the hand of a master, as gold is tried in the fire (Prov 27:21); but, soft as lead, and still keeping faith with the world by their works, they are known to belie God by their tonsure. Living in two's and three's, or even singly, without a shepherd, enclosed, not in the Lord's sheepfold, but in their own, the gratification of their desires is law unto them; because what they choose to do they call holy, but what they dislike they hold to be unlawful.

The fourth class of monks is that called Landlopers, who keep going their whole life long from one province to another, staying three or four days at a time in different cells as guests. Always roving and never settled, they indulge their passions and the cravings of their appetite, and are in every way worse than the Sarabaites. It is better to pass all these over in silence than to speak of their most wretched life. Therefore, passing these over, let us go on with the help of God to lay down a rule for that most valiant kind of monks, the Cenobites.” [1]

Abbot Benedict draws examples from the well of historical Christian monasticism over the early centuries to remind me that there will always be lesser ideals in the realm of choice. With all the voices in the modern world shouting “this is the way”, there is great value in listening to the wisdom of the ages. A lot has changed over the centuries. Human nature, however, has not changed. The values contained in The Rule are as important today as they were when Saint Benedict collected and simplified them into this concise document that, like the Sacred Scriptures, has withstood the test of time.

This short chapter, on the four kinds of monks, starts and ends by mentioning the Cenobites. It is as though Abbot Benedict is using the word “Cenobite” as bold parentheses to surround, contain, and emphasize the importance of what he is saying to those inquiring at the door of his monastery. He is saying, “So you knock at the door inquiring about becoming a monastic, here are your choices. Choices have consequences. Choose wisely.”

The fourth group mentioned are referred to as Landlopers. Other texts of The Rule call them Gyrovagues – a class of monks that spent their lives as vagabonds, vagrants, or land-runners. They were always on the move, panhandling as they went, and essentially sponging off the labors and goodness of other monks. They looked the part. They dressed the part. But they were not truly representatives of the monastic ideal.

Remoboth and Sarabaites are names given to associations of hermits in the early Church who refused to submit to monastic regulations. The Remoboth, whose name originated in Syria, are mentioned as belonging to this class of monks by Jerome in the 4th Century. Jerome tells us that they were more numerous than other monks in Syria and Palestine. This class of monks lived independently in the towns in small groups of two or three persons. They worked and supported themselves and were known for quarreling among themselves. Cassian, from the same period, mentions a similar class of hermits (Sarabaites) living in Egypt that shunned spiritual authority and discipline. These, too, looked and dressed the part but failed to represent the ideals of Christian monasticism.

Saint Benedict gives honorable mention to the anchorites. He does, however, establish some strict parameters that qualify what it takes to successfully fulfill the rigors involved in living as a genuine religious hermit.

I cannot read this chapter of The Rule without being reminded of the extreme importance of spiritual authority, discipline, and community – three essential elements that support everything else that is Benedictine. Not only Benedictine, but everything that is genuinely Christian and, indeed, of the Church. There is no real and viable way to determine and measure personal responsibility and accountability without submission to established spiritual authority, discipline, and community. These essentials … spiritual authority (Abbot or Abbess), discipline (The Rule), and community (brother monks or religious sisters) … are present within the context of monastery or convent.

I do not, as an Oblate, live in the monastery. I am, in fact, 350 miles from my monastery. How do I best duplicate, as closely as possible, the same essential spiritual authority, discipline, and community relationship that respects and integrates the values contained in The Rule?

My personal experience is that the best way, first off, is through avoiding anything that remotely resembles the behavioral characteristics of the modern day versions of Landlopers and Sarabaites that will cause me to be soft as lead, keep faith with the world by my works, and belie God by tonsure or any other outward sign that misrepresents the condition of my interior character and a true interest in living the ideals of monastic Christianity.

I have to stand guard against being drawn into the little clusters of twos and threes that are always around and are always ready to justify behavior that is less than the behavioral ideals expected of me by the values established in The Rule … little clusters that will always be divisive and work to undermine genuine established spiritual authority … little clusters that erode and disrupt the peace, harmony, and greater good of community.

The Benedictine value of stability comes into play. I have to stand guard, as well, against the invitation to follow the rovers that that are always looking for something better and never settle in to become willing and active participants in the give and take rub of community.

I have a very real reclusive hermit side. I thrive on solitude and need long breaks from what Shirli and I refer to as “peopling.” Peopling honestly wears us out. Making this confession is not in any way meant to brandish anyone. It is simply that we need time, perhaps more time than a lot of others, to recharge our batteries. We are not, however, by any means or measure, Anchorites. Nor do we personally know anyone that truly measures up to Abbot Benedict’s qualifications for Anchorites.

Personally, I would not want to be put into a position where I had to cope single-handed without the help of others. I have tried it. It did not take long for me to discover that I am no Anthony of the Desert. Coping single-handed is a hard way to go. Little by little, in my experience, the enemy wears us down. Little by little, in my experience, we begin to more and more resemble the Sarabaites and Landlopers. Little by little, in my experience, we are drawn farther from Christ until we are standing deprived and vulnerable at the edge of darkness, while justifying ourselves all the while.

I will dare say that there is not, for the vast majority, a viable substitute that can replace the support that we receive from spiritual authority, discipline, and community.

Active parish life provides us with these three essential elements. Especially in a small parish such as the one we are part of where personal involvement generates a lot of close personal contact with others. We need an active parish life as individual Christians. I need an active parish life as an Oblate living outside of and a long way away from my monastery. Structured spiritual authority is in place to provide spiritual direction and leadership. Established Church structure is in place to provide discipline. Community is in place to provide the relational rub that encourages us to walk in grace, extend grace, and grow in grace.

Without these three essential elements at work in my life as an Oblate of Saint Benedict, I would be just another Sarabaite or Landloper in the realm of Christianity where there are already too many in the ranks of these classes.

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[1] HR Chapter 1