 |
| My founder admired the Benedictine spirituality |
Reg no: 11043T
Title of the Book: Holy Rule of Saint Benedict (480-547)
Saint Benedict, according to J.k. Mausolfe, was born in a small town of Nursia in U mbria which is found in Italy. After his studies, left Rome and decided to live an athetic life. He is considered to be the
grandfather of monastic life, and on this Mausolfe asserts that "his gift of directing souls, attracted more and more earnest disciples, and these he organised into 12 monastries, each comprising 12 monks with its own superior". His Rule which states that pray and work (Ora et labora) was to guide those who decided to live a monastic life, in
order to strengthen their commitment to the vowed life. He died in the year 547 in the abbey Church.
I decided to study about the rule of Saint Benedict, because the
founder of my Congregation, Fr. Basil Moreau admired the spirituality
of Saint benedict, and had wanted the Holy Cross religious Men and
women to follow this same spirituality. Though it did not directly
work as the founder wanted, our constitutions calls us to be commited
to our apostolate and always dedicate 30 minuts of private prayers
every day. Therefore, by studying the Holy rule of Saint Benedict, i
hope to know more about the importance of being commited to work, and
prayer as a young religious. I hope it will also enable me to realise
what had motivated our founder to emurate this Benedictine
Spirituality.
Reflection: What inspired Benedict to come up with this rule (23rd September)
According to the prologue and the first two charpters I have read, Benedict was inspired to introduce this rule inorder, to act as a weapon for those men and women who had decided to live a monastic life. It seems he realised that, it was not easy to live faithfuly this kind of life, with out the guidance of a common rule. That is why the prologue of the book ends with the following statement " As we advance in the religious life and faith, we shall run the way of God's commandments with expanded hearts and unshakable sweetness of love;hat never deperting from His guidance and persevering in the monastery in His doctrine till death"
The above quoted statement from St. Benedict, indicates the two main aspects of his rule of prayer and work. By saying never deperting from His guidance, is a call to all monks to be commited to prayer. This is because, it is the only way of communicating to God and receive our daily protection and guidance. Working hard is the only way, Benedict saw that would help them to persever in the monastic life and keeping the commandments of God
Summary and Reflection
Introduction
Saint
Benedict starts his rule, with the words which seem to be preparing the monks
and abbots to perceive the rule with a positive attitude. This is evident in
the prologue of the book, where he used words of encouragement, calling upon
the monks to give up their own will and follow that one of Christ, whom they
decided to follow. On this he asserts that, “To thee, therefore, my speech is
now directed, who giving up thine own will, takest up the strong and most
excellent arms of obedience, to do battle for Christ the lord, the true king”.[1]
This therefore, implies that Benedict was trying to assure the fellow monks,
that what he was imposing in his rule was not to fulfill his own interests. But
it was to guide them, to remain focused and obedient to the will of Christ whom
they decided to follow in their monastic life.
The summary of the rule contained
in various chapters
In
the rule, Benedict seems to have used the first four chapters, to illustrate
the importance of the rule in the monastic life. On this, he tries to show how
different monks, in different places had different ways of living which were
not clearly defined. That is why, he goes ahead to describe the various groups
of monks and their characteristics. For example, he mentions the Cenobites who
had already lived under the Abbot and his rules, the Anchorites who stay in
desert only to fight the devil, and finally the Landlopers whom he considered
to be always wondering without permanent settlement. Therefore, he based on
this to affirm the importance of a common rule for life, as he declared that
“let us go on with the help of God to lay down a rule for that most valiant
kind of monks the Cenobites”.[2]
He referred to the Cenobite, since they had something related to the new rule. In
chapter II, he points out various qualities of a good leader in the monastery.
On this, he puts more emphasis on the Abbots and the deans. The main point
which contains all the required qualities, is that a leader “may not neglect or
undervalue the welfare of the souls entrusted to him, let him not live too
great a concern about fleeting, earthly, perishable things: but let him always
consider that he hath undertaken the government of soul, of which he must give
an account”.[3]
This is was to remind the Abbots and Deans, respect their offices and see to it
that there is peace and order in the monasteries. He went ahead to point out 72
necessary instruments of good works in his chapter IV. On this, he based on the
values contained in the Ten Commandments. That is why, he starts outlining the
tools and instruments of good work by saying that. “In the first place to love
the lord God with the whole heart, the whole soul, the whole strength. Then,
one’s neighbor as one ‘self”.[4]
Therefore, by following this theme, the monks would be well guided in their
daily activities, hence living a perfect life and strengthen their relationship
with God.
Obedience
was also one of the major concerns of Benedict’s rule. This dominated his
chapter V, and was given as a quality needed to respect the rule. That is why
he reminded them that, “This obedience, will be acceptable to God and agreeable
to men then only, if what is commanded is done without hesitation, delay,
lukewarmness, grumbling or complaint, because the obedience which is rendered
to superiors is rendered to God”.[5]
In other words, he was emphasizing the fact that, the rule was not aiming at
making them slaves to the Abbots. But helping them draw near God in their way
of life. Silence, is also another virtue emphasized to be observed in the
monastery. He explained this in twelve degrees and it was to help them to,
“arrive at that love of God, which being perfect casteth out fear”.[6]
The
rule on prayer starts from chapter VIII up to chapter XV. All the liturgies to
be conducted on the daily schedule of the monasteries, are well defined with
their specific times and order. The Psalms are emphasized more, and are to be
chanted everyday at night, morning and evening. The order of prayers, during
the week days was different from the one on Sundays. However, “the Ambrosian
hymn, the verse, the canticle from the gospel, the litany”[7]
always concluded all the prayers. He concludes the rule on prayer, in chapter
XX by reminding the monks to conduct prayers with reverence and humility. Having
finished the rule on prayer, he resorted to defining some other aspect of the
monastic living such as: the dressing code, conflict resolutions, daily chores
and forms of punishments. For example, about the issue of punishment he
clarifies that any one. “Who is found guilty of a graver fault be excluded from
both the table and the oratory. Let none of the brethren join his company or
speak with him”.[8]
Concerning
the daily work, he points out various responsibilities that are supposed to be
fulfilled in the daily lives of the monks. He encourages communal labor, by
calling upon all the brethren to work together, and avoid complains and over
working others. However, the rule considers the sick and those with some
weaknesses. According to him, such people should be exempted from work or given
simple responsibilities, till when they get better. He also encourages all the
monks, always to remember dedicating their daily duties to God in prayers. He
stresses it when he asserts that, “let the weekly servers who come in and who
go out, cast themselves upon their knees in the oratory before all, asking
their prayers”.[9]
Furthermore,
having encouraged commitment to daily work and responsibilities, Benedict
managed to define some of the crucial responsibilities and the qualities needed
to perform them better. For example, the responsibility of being a cellar was
stressed in the rule. This is the one who is responsible for providing the
necessities to the brethren. Such necessities are things like food, drinks and
medicine. He commends that any one serving as a cellar, should be “a wise man,
of settled habits, temperate and frugal, not conceited, irritable, resentful,
sluggish, or wasteful, but fearing God, who may be as a father to the whole
brotherhood”.[10]
This therefore, was a duty given to someone after exhibiting good behaviors,
and one who proved to be more serious in the monastery. This is because; the
duty was very sensitive since it involved the provision of some basic needs. Concerning
community properties, Benedict emphasized in the rule that all monastery
properties are not supposed to be owned privately, rather they are to be kept
in good custody by one brother appointed by the Abbot. On this, he commends
that, “the vice of personal ownership must by all means be cut out in the
monastery by the very root, so that no one may presume to give or receive
anything without the command of the Abbot”.[11]
This was to encourage the spirit of sharing, and the virtue of simplicity which
is very fundamental in living a perfect monastic life.
The on food and meals in the monastery,
requires a balanced diet. However, he discourages too much food to be prepared
for one meal. He encourages only two types of food to be prepared for every
meal, and only to be increased for special cases after the permission of an
Abbot. About drinks, he argues that, “let us agree to this, at least, that we
do not drink to satiety, but sparingly”.[12]
This is a clear indication, that monks were discouraged to eat and drink a lot
especially anything alcoholic. Another vital aspect to be observed while on the
eating table, is the duty of a reader of the week, he is supposed to accompany
the eating with the readings from the scriptures to the brethren. Finally, he
requires that all visitors to the monastery be received with open hands. He
also commends that, visitors should be welcomed with a prayer first and then
the “divine law be read to the guest that he may be edified, after which let
every kindness be shown him”.[13]
He also orders that any communication, grants and handouts from outside the
monastery, should be given to monk after the permission of the Abbot.
Personal reflection
After reading the rule of Saint
Benedict, I came to realize that to reach holiness and perfection of life is
not a smooth journey. It requires one to put much effort in spiritual aspects,
which can help him become more devoted to God. In his rule, Benedict decided to
put more emphasis on daily prayers and commitment to God’s work, as a way of
helping the brethren to remain focused to their vocation. From the rule, I also
came to realize the importance of constitutions that guides the various
religious congregations. This is because; Benedict shows that before he had
come up with the common rule of life, monastic life had lost its essence. The
constitutions are not given to make the superiors’ masters to their confreres
in the various religious orders. But it intends to guide the religious, on how
to live better their consecrated lives. Moreover, the rule stresses the
importance of the two values of obedience and humility, to be the pillars that
can enable a religious to find no difficulty in living according to the
constitutions of his or her religious order. However, I cannot finish this
reflection without recognizing the role of God’s graces. Just as Benedict,
advised the brethren to always remember to go in the oratory and dedicate their
daily lives and duties to God in prayers in order to get the graces.
BIBILIOGRAPHY
The Rule of St. Benedict,< http://www.catholicspiritualdirection.org/rulebenedict.pdf>,
accessed 20/10/2012
[1]Benedict, The Holy Rule of Saint Benedict 2.
[2] Benedict, The Holy Rule of Saint Benedict 4.
[3] Benedict, The Holy Rule of Saint Benedict 6.
[4] Benedict, The Holy Rule of Saint Benedict 8.
[5] Benedict, The Holy Rule of Saint Benedict 10.
[6] Benedict, The Holy Rule of Saint Benedict 14.
[7] Benedict,
The Holy Rule of Saint Benedict 20.
[8] Benedict, The Holy Rule of Saint Benedict 32.
[9] Benedict, The Holy Rule of Saint Benedict 42.
[10] Benedict, The Holy Rule of Saint Benedict 38.
[11] Benedict, The Holy Rule of Saint Benedict 40.
[12] Benedict,
The Holy Rule of Saint Benedict 47.
[13] Benedict,
The Holy Rule of Saint Benedict 60.
No comments:
Post a Comment