Allow me to reiterate an earlier explanatory note 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 from there 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 1930’s one.
When referencing quotes from the text of this 1949 Edition,
footnotes will be designated as either HR or Holy Rule rather
than RB which could be misconstrued to mean RB 1980.
++++++++++++
Of Calling the Brethren for Counsel
Whenever weighty matters are to be transacted in the
monastery, let the Abbot call together the whole community, and make known the
matter which is to be considered. Having heard the brethren's views, let him
weigh the matter with himself and do what he thinketh best. It is for this
reason, however, we said that all should be called for counsel, because the
Lord often revealeth to the younger what is best. Let the brethren, however,
give their advice with humble submission, and let them not presume stubbornly
to defend what seemeth right to them, for it must depend rather on the Abbot's
will, so that all obey him in what he considereth best. But as it becometh
disciples to obey their master, so also it becometh the master to dispose all
things with prudence and justice. Therefore, let all follow the Rule as their
guide in everything, and let no one rashly depart from it. Let no one in the
monastery follow the bent of his own heart, and let no one dare to dispute
insolently with his Abbot, either inside or outside the monastery. If any one
dare to do so, let him be placed under the correction of the Rule. Let the
Abbot himself, however, do everything in the fear of the Lord and out of
reverence for the Rule, knowing that, beyond a doubt, he will have to give an
account to God, the most just Judge, for all his rulings. If, however, matters
of less importance, having to do with the welfare of the monastery, are to be
treated of, let him use the counsel of the Seniors only, as it is written:
"Do all things with counsel, and thou shalt not repent when thou hast
done" (Sir 32:24).[1][2]
The Abbot is not a dictator promoting his own
self-aggrandizing personal agenda.
His role in the monastery is very much a servant-role,
albeit a role of servanthood that carries a heavy burden of responsibility. In
carrying out this role, Abbot Benedict insists that Abbots who follow in his
stead are to listen to those whom they serve, with no respect for the age of
the brothers or the length of time they have been professed.
One of the things in church ministry that always irked
me has to do with people having an unwillingness to move away from a stance of this
is how we have always done it so why change what we are doing. Truth and
Tradition must never change, while tradition [note the little “t”] has to
remain flexible enough to accommodate contemporary needs. How many times did I,
as a Protestant pastor, bump up against an unwillingness from church boards and
councils to amend [little “t”] traditions in order to be more effective in both
internal and outreach ministries? More than a few times.
There was always some kind of power struggle going on. Some
of it was obvious and in the open. Some of it was more sinister and
underhanded. It was always, whether overt or covert, damaging.
People that are power hungry, especially within Church and
Religious Communities connotations, will always hurt other people. People that
use ministry platforms as a means of self-promotion will always hurt other
people. Any time personal pride and greed[3]
are operating within a context of ministry, whatever that
area of ministry may be [lay or Holy Orders], people will be hurt.
The discipline of the
rule, when applied, is always meant to lead the errant one to repentance, reparation, and
reconciliation.
Not only does The Rule insist that the Abbot is not a
dictator, it also insists that the brothers accept the decisions of the Abbot.
At no time are any of the brothers to insist that their idea is the one the
Abbot should follow. Nor is there any margin in The Rule that the brothers can
use to plot a take-over and launch a coup against their servant-leader.
Benedict insists that it really comes down to recognizing
and respecting God given authority. Even when the matters at hand
involve only a few and the entire community is not consulted.
This issue of authority is more serious than labeling it as
something that we do as a matter of Benedictine obedience. It is
something that reaches farther than Benedictine stability. Obedience and
Stability are definitely involved. Recognizing and respecting authority is,
however, merely perfunctory without the fruit of conversatio morum at
work within us. Obedience and Stability are there to provide an environment
where genuine conversion of life can take place.
Obedience for the sake of obedience is just obedience.
Staying put for the sake of staying put is just staying put. Our monastic
pursuit as monks, religious sisters, and Oblates only begins at the level of obedience
and staying put. Our monastic
pursuit discovers itself in conversatio morum, in conversion of life,
where the effects of Adam and Eve’s disobedience in our lives are gradually diminished
and replaced by the nature of Christ.
At that time the disciples came to Jesus and asked, ‘Who
is the greatest in the kingdom of heaven?’ He called a child, whom he put among
them, and said, ‘Truly I tell you, unless you change and become like children,
you will never enter the kingdom of heaven. Whoever becomes humble like this
child is the greatest in the kingdom of heaven. Whoever welcomes one such child
in my name welcomes me.’[4]
Let the same mind be in you that was in Christ Jesus,
who, though he was in the form of God, did not regard equality with God as
something to be exploited, but emptied himself, taking the form of a slave,
being born in human likeness. And being found in human form, he humbled himself
and became obedient to the point of death – even death on a cross.[5]
It is not humanly possible to accomplish this childlikeness
and this same mindedness through our own efforts of obedience
and staying put. Without our ongoing and ever deepening conversion of
life, our abject obedience and staying put will only further
harden and embitter our hearts.
I cannot place a date on when it happened.
Somewhere along the way I started looking at everything
Church related through the lens of The Rule of Saint Benedict. The Rule truly
became my guide. It became my way of life. Even during seasons where I grew
slothful and tepid, Saint Benedict and The Rule were there in the shadows reminding
me of that little side altar at Saint Bernard Abbey where Father O’Connor led
me in my Oblate Promises before I signed my Promises in front of the Tabernacle.
[1]
Holy Rule Chapter 3
[2] Douay-Rheims
1899 American Edition
[3]
The 7 Deadly Sins [pride, greed, lust, envy, gluttony, wrath and sloth] are to
be avoided at all cost.
[4]
Matthew 18:1-5
[5]
Philippians 2:5-8
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