Rule of Saint Benedict
The Rule of Saint Benedict (
The spirit of Saint Benedict's Rule is summed up in the motto of the
The Rule of Saint Benedict has been used by
Origins
Christian monasticism first appeared in the
In the West in about the year 500, Benedict became so upset by the immorality of society in
In chapter 73, Saint Benedict commends the Rule of Saint Basil and alludes to further authorities. He was probably aware of the Rule written by
The Rule was translated into
Overview
The Rule opens with a hortatory preface, drawing on the
- Chapter 1 defines four kinds of monk:
- Cenobites, those "in a monastery, where they serve under a rule and an abbot".
- Anchorites, or hermits, who, after long successful training in a monastery, are now coping single-handedly, with only God for their help.
- Sarabaites, living by twos and threes together or even alone, with no experience, rule and superior, and thus a law unto themselves.[10]
- Gyrovagues, wandering from one monastery to another, slaves to their own wills and appetites.[10]
- Chapter 2 describes the necessary qualifications of an abbot, forbids the abbot to make distinctions between persons in the monastery except for particular merit, and warns him he will be answerable for the salvation of the souls in his care.[10]
- Chapter 3 ordains the calling of the brothers to council upon all affairs of importance to the community.[10]
- Chapter 4 lists 73 "tools for good work", "tools of the spiritual craft" for the "workshop" that is "the enclosure of the monastery and the stability in the community". These are essentially the duties of every Christian and are mainly Scriptural either in letter or in spirit.[10]
- Chapter 5 prescribes prompt, ungrudging, and absolute obedience to the superior in all things lawful,[10] "unhesitating obedience" being called the first step (Latin gradus) of humility.
- Chapter 6 recommends taciturnity (Latin taciturnitas) in the use of speech.[10]
- Chapter 7 divides humility into twelve steps forming rungs in a ladder that leads to heaven:[10](1) Fear God; (2) Subordinate one's will to the will of God; (3) Be obedient to one's superior; (4) Be patient amid hardships; (5) Confess one's sins; (6) Accept the meanest of tasks, and hold oneself as a "worthless workman"; (7) Consider oneself "inferior to all"; (8) Follow examples set by superiors; (9) Do not speak until spoken to; (10) Do not readily laugh; (11) Speak simply and modestly; and (12) Express one's inward humility through bodily posture.
- Chapter 8–19 regulate the Divine Office, the Godly work to which "nothing is to be preferred", namely the eight Psalms, etc., to be recited in winter and summer, on Sundays, weekdays, Holy Days, and at other times.[10]
- Chapte 19 emphasizes the reverence owed to the omnipresent God.[10]
- Chapter 20 directs that prayer be made with heartfelt compunction rather than many words.[10] It should be prolonged only under the inspiration of divine grace, and in community always kept short and terminated at a sign from the superior.
- Chapter 21 regulates the appointment of a Dean over every ten monks.[10]
- Chapter 22 regulates the dormitory. Each monk is to have a separate bed and is to sleep in his habit, so as to be ready to rise without delay for the Divine Office at night; a candle (Latin "candela") shall burn in the dormitory throughout the night.[10]
- Chapters 23–29 specify a graduated scale of punishments for contumacy (refusal to obey authority), disobedience, pride, and other grave faults: first, private admonition; next, public reproof; then separation from the brothers at meals and elsewhere;[10] and finally excommunication (or in the case of those lacking understanding of what this means, corporal punishment instead).
- Chapter 30 directs that a wayward brother who has left the monastery must be received again, if he promises to make amends; but if he leaves again, and again, after his third departure all return is finally barred.[10]
- Chapters 31 & 32 order the appointment of officials to take charge of the goods of the monastery.[10]
- Chapter 33 forbids the private possession of anything without the leave of the abbot, who is, however, bound to supply all necessities.[10]
- Chapter 34 prescribes a just distribution of such things.[10]
- Chapter 35 arranges for the service in the kitchen by all monks in turn.[10]
- Chapters 36 & 37 address care of the sick, the old, and the young. They are to have certain dispensations from the strict Rule, chiefly in the matter of food.[10]
- Chapter 38 prescribes reading aloud during meals, which duty is to be performed by those who can do so with edification to the rest. Signs are to be used for whatever may be wanted at meals, so that no voice interrupts the reading. The reader eats with the servers after the rest have finished, but he is allowed a little food beforehand in order to lessen the fatigue of reading.[10]
- Chapters 39 & 40 regulate the quantity and quality of the food. Two meals a day are allowed, with two cooked dishes at each. Each monk is allowed a pound of bread and a
- Chapter 41 prescribes the hours of the meals, which vary with the time of year.[10]
- Chapter 42 enjoins the reading of an edifying book in the evening, and orders strict silence after Compline.[10]
- Chapters 43–46 define penalties for minor faults, such as coming late to prayer or meals.[10]
- Chapter 47 requires the abbot to call the brothers to the "work of God" (Opus Dei) in choir, and to appoint chanters and readers.[10]
- Chapter 48 emphasizes the importance of daily manual labour appropriate to the ability of the monk. The duration of labour varies with the season but is never less than five hours a day.[10]
- Chapter 49 recommends some voluntary self-denial for Lent, with the abbot's sanction.[10]
- Chapters 50 & 51 contain rules for monks working in the fields or travelling. They are directed to join in spirit, as far as possible, with their brothers in the monastery at the regular hours of prayers.[10]
- Chapter 52 commands that the oratory be used for purposes of devotion only.[10]
- Chapter 53 deals with hospitality. Guests are to be met with due courtesy by the abbot or his deputy; during their stay they are to be under the special protection of an appointed monk; they are not to associate with the rest of the community except by special permission.[10]
- Chapter 54 forbids the monks to receive letters or gifts without the abbot's leave.[10]
- Chapter 55 says clothing is to be adequate and suited to the climate and locality, at the discretion of the abbot. It must be as plain and cheap as is consistent with due economy. Each monk is to have a change of clothes to allow for washing, and when travelling is to have clothes of better quality. Old clothes are to be given to the poor.[10]
- Chapter 56 directs the abbot to eat with the guests.[10]
- Chapter 57 enjoins humility on the craftsmen of the monastery, and if their work is for sale, it shall be rather below than above the current trade price.[10]
- Chapter 58 lays down rules for the admission of new members, which is not to be made too easy. The postulant first spends a short time as a guest; then he is admitted to the novitiate where his vocation is severely tested; during this time he is always free to leave. If after twelve months' probation he perseveres, he may promise before the whole community stabilitate sua et conversatione morum suorum et oboedientia – "stability, conversion of manners, and obedience". With this vow he binds himself for life to the monastery of his profession.[10]
- Chapter 59 describes the ceremony of indenturing young boys into the monastery and arranges certain financial arrangements for this.[10]
- Chapter 60 regulates the position of priests who join the community. They are to set an example of humility, and can only exercise their priestly functions by permission of the abbot.[10]
- Chapter 61 provides for the reception of foreign monks as guests, and for their admission to the community.[10]
- Chapter 62 deals with the ordination of priests from within the monastic community.
- Chapter 63 lays down that precedence in the community shall be determined by the date of admission, merit of life, or the appointment of the abbot.[10]
- Chapter 64 orders that the abbot be elected by his monks, and that he be chosen for his charity, zeal, and discretion.[10]
- Chapter 65 allows the appointment of a prior or deputy superior, but warns that he is to be entirely subject to the abbot and may be admonished, deposed, or expelled for misconduct.
- Chapter 66 appoints a porter, and recommends that each monastery be self-contained and avoid intercourse with the outer world.[10]
- Chapter 67 instructs monks how to behave on a journey.[10]
- Chapter 68 orders that all cheerfully try to do whatever is commanded, however apparently impossible it may seem.[10]
- Chapter 69 forbids the monks from defending one another.[10]
- Chapter 70 prohibits them from beating (Latin caedere) or excommunicating one another.[10]
- Chapter 71 encourages the brothers to be obedient not only to the abbot and his officials, but also to one another.[10]
- Chapter 72 briefly exhorts the monks to zeal and fraternal charity.[10]
- Chapter 73 is an epilogue; it declares that the Rule is not offered as an ideal of perfection, but merely as a means towards godliness, intended chiefly for beginners in the spiritual life.[10]
Outline of the Benedictine life
Saint Benedict's model for the monastic life was the family, with the abbot as father and all the monks as brothers. Priesthood was not initially an important part of Benedictine monasticism – monks used the services of their local priest. Because of this, almost all the Rule is applicable to communities of women under the authority of an abbess. This appeal to multiple groups would later make the Rule of Saint Benedict an integral set of guidelines for the development of the Christian faith.
Saint Benedict's Rule organises the monastic day into regular periods of communal and private prayer, sleep, spiritual reading, and manual labour – ut in omnibus glorificetur Deus, "that in all [things] God may be glorified" (cf. Rule ch. 57.9). In later centuries, intellectual work and teaching took the place of farming, crafts, or other forms of manual labour for many – if not most – Benedictines.
Traditionally, the daily life of the Benedictine revolved around the eight canonical hours. The monastic timetable, or
Many Benedictine Houses have a number of
In recent years discussions have occasionally been held[by whom?] concerning the applicability of the principles and spirit of the Rule of Saint Benedict to the secular working environment.[12]
Reforms
During the more than 1500 years of their existence,
Secular significance
Popular motto Ora et labora
Although not stated explicitly in the rule, the motto Ora et labora is widely considered to be a shortform capturing the spirit of the rule.[13]
See also
- Rule of Saint Augustine
- Rule of Saint Basil
- Benedictine rite
- Columban Rule
- Rule of the Master
- Rule of Saint Albert
- Latin Rule
- Customary (liturgy)
References
- ^ Vogüé, Adalbert de; Neufville, Jean (1972). La Règle de Saint Benoît. Les Éditions du Cerf.
- ^ Kardong, T. (2001). Saint Benedict and the Twelfth-Century Reformation. Cistercian Studies Quarterly, 36(3), 279.
- ^ "abbot". Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.)
- ISBN 0-394-31733-5.
- ^ "OSB. About the Rule of Saint Benedict by Abbot Primate Jerome Theisen OSB". Retrieved 2008-11-10.
- ^ "Catholic Encyclopedia: Rule of St. Benedict". www.newadvent.org. Retrieved 2017-11-29.
- ^ Zuidema, Jason (2012). "Understanding Decline and Renewal in the History of Life under Saint Benedict's Rule: Observations from Canada". Cistercian Studies Quarterly. 47: 456–469.
- ^ See Jacob Riyeff (trans.), The Old English Rule of Saint Benedict: with Related Old English Texts (Liturgical Press, 2017).
- ^ James Francis LePree, "Pseudo-Basil's De admonitio ad filium spiritualem: A New English Translation", The Heroic Age: A Journal of Early Medieval Northwestern Europe 13 (2010).
- ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak al am an ao ap aq ar as at au av aw ax One or more of the preceding sentences incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Rule of St. Benedict". Catholic Encyclopedia. New York: Robert Appleton Company.
- ^ Alcuin Deutsch, Educational principles in the Rule of St. Benedict. Collegeville, Minn., St. John's Abbey [1912].
- .
- ^ "Work Is Prayer: Not! by Terrence Kardong from Assumption Abbey Newsletter (Richardton, ND 58652). Volume 23, Number 4 (October 1995)". Retrieved 2010-07-07.
Notes
- R. W. Southern, Western Society and the Church in the Middle Ages. Pelican, 1970
- ISBN 0-903495-03-1
- ISBN 978-0-932506-01-6
External links
- St. Benedict’s Rule for Monasteries at Project Gutenberg, translated by Leonard J. Doyle
- The Holy Rule of Saint Benedict, translated by Boniface Verheyen
- https://digital.bodleian.ox.ac.uk/objects/5d0e482b-2222-455a-b75e-d8ca73e93c6b/ Online scanned images of complete late 10th or early 11th century copy of the Rule of St. Benedict in Latin (Corpus Christi College Oxford University UK)]
- An Introduction to the Rule by Jerome Theisen, former Abbot Primate of the Benedictine Confederation
- The Rule of Saint Benedict in Latin
- Regula Sancti Benedicti public domain audiobook at LibriVox (in Latin and English)