Monastic Rules
Jen S.
The Rule, written by Saint Benedict of Nursia is undoubtedly one of the most influential sets of monastic rules in Christian history. The document begins with an extensive prologue that directly addresses and appeals to the reader, while outlining the role that both monks and laypeople alike have in the implementation of an obedient Christian life and the enactment of opus Dei, or the Work of God. The prologue functions as a call to action for any true Christian believer to apply scripture, prayer, and humility to one’s daily life in order to scrupulously embody what the individual considers the good work of Christ. Following the prologue, Saint Benedict divides his Rule into seventy-three chapters, which define not only specific regimented rules of monasticism, but also identify detailed spiritual and moral standards necessary for a godly Christian life. Primarily, he begins by identifying various types of monks, explicitly favoring the practices of the Cenobites, who reside in monasteries under an abbot.
Furthermore, Benedict outlines the functional appointments and procedures necessary for the administrative role of the monastery, including the purpose and work of an abbot, the council of brethren, and the methods of excommunication. He also explicitly spells out the regimentation of monastic life, including a concise organization of the specifics of waking hours, the frequency and execution of daily psalms and prayers, the quality and expectations of communal living, regulation of food, drink, and clothing, and policies on guests and personal belongings. The primary factor of Benedict’s Rule that sets it apart from the previous monastic rules of namely Jerome, Ambrose, Augustine, and Cassian, is that in addition to explicitly laying out spiritual and theological teachings, it also identifies the specific duties that, when paired with liturgical prayer, implement scriptural teachings. Benedict definitely highlights the concepts of obedience, silence, and humility, in order to integrate these values into the rhythm of monastic life. The primary themes of Benedict’s Rule are emphasized by the balance between discipline and flexibility as it specifically defines regimented monasticism and scriptural obedience, while also offering the merciful forgiveness of sins.
The Rule of Saint Benedict of Nursia played an immensely significant role in the establishment of medieval monasticism, and is widely considered by scholars to be the most influential and relevant set of documented monastic rules. Benedict (ca 480-547) founded a number of monasteries in Italy in the sixth century, and composed his Benedictine Rule to define a series of regimented guidelines for his followers to abide by in order to “carry out effectively your loving father’s advice” (Rule, Prologue). Benedict provokes the reader to show obedience and a love of God by expressing the scriptural teachings and implementing their principles into daily life; the Rule in the context of medieval monasticism in particular, addressed the significant demand for definitive spiritual guidelines in monasteries in the midst of the political turmoil in the seventh and eighth centuries. Benedict also acknowledges the inevitability of humanistic flaws, and further appeals to Christians by emphasizing how God “will never as an angry father disinherit His children… [nor] deliver us to everlasting punishment as wicked servants who would not follow him to glory” (Rule, Prologue). This claim, emphasized by Benedict’s repeated use of scripture, appeals to the humanistic desire for salvation; he suggests that even though human sin is a common truth of daily life, the obedience of God and the enactment of moral judgment and prayer enables individual capacity for redemption.
One specific characteristic of Saint Benedict’s Rule is that it intensely focuses on the daily tasks of the monks and functions as a regimented rule for both spiritual and physical acts, and also is considerably adaptable. For instance, the Rule specifically states that “Vespers are to be sung with four Psalms every day. These shall begin with Psalm 109 and go on to Psalm 147” (Rule, 18). In this example, the psalms are explicitly outlined, which clarify the definite implementation of psalm singing into monastic life; in addition to psalms, other elements of monasticism, such as prayer, clothing, and food, are explicitly stated in the Rule. By offering concise directions involving various elements of monasticism, the Benedictine Rule offers a distinct stability in the monasteries, which offered an appealing contrast to the tumultuous political environment of the sixth century. Contrastingly, the Rule also shows a significant degree of malleability, exemplified as “Benedict highlights the need for pastoral accommodation to the temperament, character, and intelligence of each monk and grants the abbot a degree of flexibility” (Ladrigan-Whelpley, 65). By identifying the variety of methods in which to enact the teachings of Christ, Benedict of Nursia allows for individual discretion and interpretation, which makes his Rule for monastic life even more appealing. Furthermore, Benedict’s attention to variability is illustrated as he accommodates the tasks of monastic life to the seasons “on account of the shortness of the nights” (Rule, 10). His consideration of human nature and his responsiveness to external fundamentals further emphasize the variability of the Rule, and point to the origins of its timelessness.
The versatility of the Rule can be related to its communal applicability among a variety of monasteries, as well as its moral adaptations and functionalities for common Christians. The relevancy and implementation of the Rule in later monasteries can be attributed to the “call for uniformity in Christian practice… to unite monasteries throughout France and Germany under the common observance of Benedict’s Rule” (Ladrigan-Whelpley, 68). The concise direction of Benedict’s Rule acted as a foundation for Western monasticism both through active application of the Rule itself and imitation with comparable documents. As Theresa Ladrigan-Whelpley argues, the Rule “reads more as a piece of wisdom literature than as a juridical document. This has facilitated its application beyond the enclosure of the monastery… [and] its mission is not merely to form the perfect monk but to cultivate the heart of the human person who seeks and welcomes God” (70). The significant influence that Benedict of Nursia’s Rule had on medieval monasticism can widely be attributed to its versatility and timelessness, defined in its application of spirituality and prayer, as well as the regimented daily activities, all of which exemplify the achievement of the good Work of God.
1. Ladrigan-Whelpley, Theresa. “Benedict of Nursia (c. 480-c. 547): Rule.” In Christian Spirituality: The Classics, edited by Arthur Holder, 62-73. New York: Routledge, 2009.
2. St. Benedict’s Rule for Monasteries, trans. Leonard J. Doyle. Collegeville, MN: The Liturgical Press, 1948.
The Rule, written by Saint Benedict of Nursia is undoubtedly one of the most influential sets of monastic rules in Christian history. The document begins with an extensive prologue that directly addresses and appeals to the reader, while outlining the role that both monks and laypeople alike have in the implementation of an obedient Christian life and the enactment of opus Dei, or the Work of God. The prologue functions as a call to action for any true Christian believer to apply scripture, prayer, and humility to one’s daily life in order to scrupulously embody what the individual considers the good work of Christ. Following the prologue, Saint Benedict divides his Rule into seventy-three chapters, which define not only specific regimented rules of monasticism, but also identify detailed spiritual and moral standards necessary for a godly Christian life. Primarily, he begins by identifying various types of monks, explicitly favoring the practices of the Cenobites, who reside in monasteries under an abbot.
Furthermore, Benedict outlines the functional appointments and procedures necessary for the administrative role of the monastery, including the purpose and work of an abbot, the council of brethren, and the methods of excommunication. He also explicitly spells out the regimentation of monastic life, including a concise organization of the specifics of waking hours, the frequency and execution of daily psalms and prayers, the quality and expectations of communal living, regulation of food, drink, and clothing, and policies on guests and personal belongings. The primary factor of Benedict’s Rule that sets it apart from the previous monastic rules of namely Jerome, Ambrose, Augustine, and Cassian, is that in addition to explicitly laying out spiritual and theological teachings, it also identifies the specific duties that, when paired with liturgical prayer, implement scriptural teachings. Benedict definitely highlights the concepts of obedience, silence, and humility, in order to integrate these values into the rhythm of monastic life. The primary themes of Benedict’s Rule are emphasized by the balance between discipline and flexibility as it specifically defines regimented monasticism and scriptural obedience, while also offering the merciful forgiveness of sins.
The Rule of Saint Benedict of Nursia played an immensely significant role in the establishment of medieval monasticism, and is widely considered by scholars to be the most influential and relevant set of documented monastic rules. Benedict (ca 480-547) founded a number of monasteries in Italy in the sixth century, and composed his Benedictine Rule to define a series of regimented guidelines for his followers to abide by in order to “carry out effectively your loving father’s advice” (Rule, Prologue). Benedict provokes the reader to show obedience and a love of God by expressing the scriptural teachings and implementing their principles into daily life; the Rule in the context of medieval monasticism in particular, addressed the significant demand for definitive spiritual guidelines in monasteries in the midst of the political turmoil in the seventh and eighth centuries. Benedict also acknowledges the inevitability of humanistic flaws, and further appeals to Christians by emphasizing how God “will never as an angry father disinherit His children… [nor] deliver us to everlasting punishment as wicked servants who would not follow him to glory” (Rule, Prologue). This claim, emphasized by Benedict’s repeated use of scripture, appeals to the humanistic desire for salvation; he suggests that even though human sin is a common truth of daily life, the obedience of God and the enactment of moral judgment and prayer enables individual capacity for redemption.
One specific characteristic of Saint Benedict’s Rule is that it intensely focuses on the daily tasks of the monks and functions as a regimented rule for both spiritual and physical acts, and also is considerably adaptable. For instance, the Rule specifically states that “Vespers are to be sung with four Psalms every day. These shall begin with Psalm 109 and go on to Psalm 147” (Rule, 18). In this example, the psalms are explicitly outlined, which clarify the definite implementation of psalm singing into monastic life; in addition to psalms, other elements of monasticism, such as prayer, clothing, and food, are explicitly stated in the Rule. By offering concise directions involving various elements of monasticism, the Benedictine Rule offers a distinct stability in the monasteries, which offered an appealing contrast to the tumultuous political environment of the sixth century. Contrastingly, the Rule also shows a significant degree of malleability, exemplified as “Benedict highlights the need for pastoral accommodation to the temperament, character, and intelligence of each monk and grants the abbot a degree of flexibility” (Ladrigan-Whelpley, 65). By identifying the variety of methods in which to enact the teachings of Christ, Benedict of Nursia allows for individual discretion and interpretation, which makes his Rule for monastic life even more appealing. Furthermore, Benedict’s attention to variability is illustrated as he accommodates the tasks of monastic life to the seasons “on account of the shortness of the nights” (Rule, 10). His consideration of human nature and his responsiveness to external fundamentals further emphasize the variability of the Rule, and point to the origins of its timelessness.
The versatility of the Rule can be related to its communal applicability among a variety of monasteries, as well as its moral adaptations and functionalities for common Christians. The relevancy and implementation of the Rule in later monasteries can be attributed to the “call for uniformity in Christian practice… to unite monasteries throughout France and Germany under the common observance of Benedict’s Rule” (Ladrigan-Whelpley, 68). The concise direction of Benedict’s Rule acted as a foundation for Western monasticism both through active application of the Rule itself and imitation with comparable documents. As Theresa Ladrigan-Whelpley argues, the Rule “reads more as a piece of wisdom literature than as a juridical document. This has facilitated its application beyond the enclosure of the monastery… [and] its mission is not merely to form the perfect monk but to cultivate the heart of the human person who seeks and welcomes God” (70). The significant influence that Benedict of Nursia’s Rule had on medieval monasticism can widely be attributed to its versatility and timelessness, defined in its application of spirituality and prayer, as well as the regimented daily activities, all of which exemplify the achievement of the good Work of God.
1. Ladrigan-Whelpley, Theresa. “Benedict of Nursia (c. 480-c. 547): Rule.” In Christian Spirituality: The Classics, edited by Arthur Holder, 62-73. New York: Routledge, 2009.
2. St. Benedict’s Rule for Monasteries, trans. Leonard J. Doyle. Collegeville, MN: The Liturgical Press, 1948.
The Rule of St. Benedict of Nursia
Ben Oglesby
The Rule of Benedict of Nursia is a document written by Bennedict of Nursia in 529. The document lays out a comprehensive set of general guidelines for the practices and operations of a Monastic order of monks living together under one building. The document provides a reference for Monks while at the same time not establishing a specific order in and of itself.
To effectively summarize this document I will explain the structure and content according to Theresa Ladrigan-Whelply's analysis. The document is dividable into several sections by general topic, as well as a prologue. These include “cultivation of virtue”, “rhythms of the monastic day”, “community structures and standards”, and the text ends with “Benedict's keen understanding of the most ordinary challenges of human communities: murmuring gossiping, holding a grudge, and political infighting.”(Ladrigan-Whelply 68). These sections do a good job of showing the general framework of Benedict's guidelines.
The Document opens with a prologue, introducing the writing and asking it's audience to listen and take heed. “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.” (Benedict Prologue). From there the first few chapters go on to establish what Ladrigan-Whelply calls “cultivation of virtue”. The chapters have such titles as “What Kind of Man the Abbot Ought to Be”, “Of Obedience”, “Of Silence”, “Of Humility”. This section of the document looks to codify what types of virtues the monastic order should promote, and spells out to monks what type of person that they ought to be. They are infused with scriptural references lending biblical credence to what Benedict is saying.
The next section, according to Ladrigan-Whelply, is “rhythms of the monastic day”. Here the prayer the monks are to carry out are codified. In the chapter about reciting the Psalter, for example, it has instructions such as “ Therefore, let us consider how it becometh us to behave in the sight of God and His angels, and let us so stand to sing, that our mind may be in harmony with our voice.”(Benedict 19). Of prayer the rule says, “reason prayer ought to be short and pure, unless, perhaps it is lengthened by the inspiration of divine grace.”(Benedict 20) By rules such as these the monastery establishes what prayer should consist of and look like when properly performed.
Next is “community structures and standards”. These chapters “detail the structures of common life within the monastery, including the sleeping arrangements for monks, the distribution and preparation of foo and clothing, the care for the sick and elderly, the reception of guests, the process for determining community rank and leadership, and the general regulations for the admission and dismissal of monks.”(Ladrigan-Whelply 66). These rules provide for the day to day goings on of the monastery and the monks with in it. By observing these rules the monks are to be more holy, as the rules prohibit things that would distract them from their works such as owning things (Benedict 33), or getting drunk(Benedict 40). Also included in these rules are the way the monks are to be punished and guidelines for escalating punishment in accordance with how unruly the monk to be disciplined is.
In the final few chapters Benedict establishes some basic rules of conduct for the monastery. Monks are forbidden from defending one another(Benedict 69), strinking one another(70), commanded to obey one another(71) and to be zealous in their daily life of work, “Let the monks, therefore, practice this zeal with most ardent love; namely, that in honor they forerun one another.”(72) As Ladrigan-Whelply says, these rules accound for basic human flaws and instincts in a broad way. Rather thank codifying exact rules, here Benedict allows for interpretation to fit what he did not anticipate. The last chapter of the rule, establishes that it is not complete nor perfect. “Now, we have written this Rule that, observing it in monasteries, we may show that we have acquired at least some moral righteousness, or a beginning of the monastic life.”(Benedict 73). Rather it merely establishes the basis for monastic life and a guideline on how to life and administrate for it.
Benedict's rule was tremendously influential in shaping monastic thought. He wrote it initially as a guide for his own monastery at Monte Casino, but his rule would go on to guide monastic life for 1500 years, up to and including our own time. (Ladrigan-Whelply 69-70). He incorporated ideas from the writings of people like Jerome, Anthony, and John Cassio and paced them in a cohesive document. He drew on the ideas of Anchorites and Cenobites (which he acknowledged as noble) alike to create his doctrine. In The Medieval Church Carl A. Volz says “What commends its use is its moderation and balance, its attention to human nature and to the average person, rather than extreme asceticism or religious virtuosity. It was easily adaptable to many situations, which accounts for that fact that up to modern times this rule has formed the basis for nearly all Western monastic orders.”(16)
Benedict's rule revolutionized attitudes towards monastic and spiritual life, adding to its longevity and influence. According to Volz, the idea of labor and prayer were revolutionary in the time of the late roman empire (16-17) and that these ideas would lead to the establishment of the Benedictine ideal “pray and work”. These simple tenets and the flexibility and humanity of the rule make it adaptable enough that it survived through time to be influential even in our own time well over a thousand years after it was written.
Works Cited:
Benedict of Nursia, . Christian Classics Etherial Library, "Holy Rule of St. Benedict." Accessed March 4, 2014. http://www.ccel.org/ccel/benedict/rule.toc.html.
Ladrigan-Whelpley, Theresa. “Benedict of Nursia (c. 480-c. 547): Rule.” In Christian Spirituality: The Classics, edited by Arthur Holder, 62-73. New York: Routledge, 2009.
Volz, Carl A. The Medieval Church: From the Dawn of the Middle Ages to the Eve of the Reformation. Nashville, TN.: Abingdon Press, 1997.
The Rule of Benedict of Nursia is a document written by Bennedict of Nursia in 529. The document lays out a comprehensive set of general guidelines for the practices and operations of a Monastic order of monks living together under one building. The document provides a reference for Monks while at the same time not establishing a specific order in and of itself.
To effectively summarize this document I will explain the structure and content according to Theresa Ladrigan-Whelply's analysis. The document is dividable into several sections by general topic, as well as a prologue. These include “cultivation of virtue”, “rhythms of the monastic day”, “community structures and standards”, and the text ends with “Benedict's keen understanding of the most ordinary challenges of human communities: murmuring gossiping, holding a grudge, and political infighting.”(Ladrigan-Whelply 68). These sections do a good job of showing the general framework of Benedict's guidelines.
The Document opens with a prologue, introducing the writing and asking it's audience to listen and take heed. “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.” (Benedict Prologue). From there the first few chapters go on to establish what Ladrigan-Whelply calls “cultivation of virtue”. The chapters have such titles as “What Kind of Man the Abbot Ought to Be”, “Of Obedience”, “Of Silence”, “Of Humility”. This section of the document looks to codify what types of virtues the monastic order should promote, and spells out to monks what type of person that they ought to be. They are infused with scriptural references lending biblical credence to what Benedict is saying.
The next section, according to Ladrigan-Whelply, is “rhythms of the monastic day”. Here the prayer the monks are to carry out are codified. In the chapter about reciting the Psalter, for example, it has instructions such as “ Therefore, let us consider how it becometh us to behave in the sight of God and His angels, and let us so stand to sing, that our mind may be in harmony with our voice.”(Benedict 19). Of prayer the rule says, “reason prayer ought to be short and pure, unless, perhaps it is lengthened by the inspiration of divine grace.”(Benedict 20) By rules such as these the monastery establishes what prayer should consist of and look like when properly performed.
Next is “community structures and standards”. These chapters “detail the structures of common life within the monastery, including the sleeping arrangements for monks, the distribution and preparation of foo and clothing, the care for the sick and elderly, the reception of guests, the process for determining community rank and leadership, and the general regulations for the admission and dismissal of monks.”(Ladrigan-Whelply 66). These rules provide for the day to day goings on of the monastery and the monks with in it. By observing these rules the monks are to be more holy, as the rules prohibit things that would distract them from their works such as owning things (Benedict 33), or getting drunk(Benedict 40). Also included in these rules are the way the monks are to be punished and guidelines for escalating punishment in accordance with how unruly the monk to be disciplined is.
In the final few chapters Benedict establishes some basic rules of conduct for the monastery. Monks are forbidden from defending one another(Benedict 69), strinking one another(70), commanded to obey one another(71) and to be zealous in their daily life of work, “Let the monks, therefore, practice this zeal with most ardent love; namely, that in honor they forerun one another.”(72) As Ladrigan-Whelply says, these rules accound for basic human flaws and instincts in a broad way. Rather thank codifying exact rules, here Benedict allows for interpretation to fit what he did not anticipate. The last chapter of the rule, establishes that it is not complete nor perfect. “Now, we have written this Rule that, observing it in monasteries, we may show that we have acquired at least some moral righteousness, or a beginning of the monastic life.”(Benedict 73). Rather it merely establishes the basis for monastic life and a guideline on how to life and administrate for it.
Benedict's rule was tremendously influential in shaping monastic thought. He wrote it initially as a guide for his own monastery at Monte Casino, but his rule would go on to guide monastic life for 1500 years, up to and including our own time. (Ladrigan-Whelply 69-70). He incorporated ideas from the writings of people like Jerome, Anthony, and John Cassio and paced them in a cohesive document. He drew on the ideas of Anchorites and Cenobites (which he acknowledged as noble) alike to create his doctrine. In The Medieval Church Carl A. Volz says “What commends its use is its moderation and balance, its attention to human nature and to the average person, rather than extreme asceticism or religious virtuosity. It was easily adaptable to many situations, which accounts for that fact that up to modern times this rule has formed the basis for nearly all Western monastic orders.”(16)
Benedict's rule revolutionized attitudes towards monastic and spiritual life, adding to its longevity and influence. According to Volz, the idea of labor and prayer were revolutionary in the time of the late roman empire (16-17) and that these ideas would lead to the establishment of the Benedictine ideal “pray and work”. These simple tenets and the flexibility and humanity of the rule make it adaptable enough that it survived through time to be influential even in our own time well over a thousand years after it was written.
Works Cited:
Benedict of Nursia, . Christian Classics Etherial Library, "Holy Rule of St. Benedict." Accessed March 4, 2014. http://www.ccel.org/ccel/benedict/rule.toc.html.
Ladrigan-Whelpley, Theresa. “Benedict of Nursia (c. 480-c. 547): Rule.” In Christian Spirituality: The Classics, edited by Arthur Holder, 62-73. New York: Routledge, 2009.
Volz, Carl A. The Medieval Church: From the Dawn of the Middle Ages to the Eve of the Reformation. Nashville, TN.: Abingdon Press, 1997.
The Benedictine Rule
Ruizhe H.
The Benedict was in fact the single most important document written in the sixth century. It influenced the life in monasteries and still affecting how monks, nuns, Christians and non-Christians to seek a spiritual discipline and purity. The Benedict rule was formatted with several chapters and sections of rules to guide the monastery life, but ti was simply a rule book for which people live by, but rather live through.
The Benedict Rule contained commandments of details of human daily life: “what and with whom one eats; how much and when one prays; how and for what one works; where and why one sleep” (Holder 63). It also deals the daily emotions one might encounter. Benedict laid the rules for one to fully participate in an environment of community and where he might seek the presence of God and his own spiritual growth.
The Rule “divided into seventy-three chapters with a significant introductory prologue” (Holder 64). The prologue started the book with emphasis on the “love of a father”. The Rule was a collection of wisdom of a loving father to his children that they might discipline themselves and to further transform other people. The prologue along had more than twenty scriptural reference, which showed Benedict’s Rule had base on scripture, or God’s words. This was God’s wisdom written in book to guide the people’s spirituality. The first seven chapters instead of talking directly about the rules he lists virtues for living a monastic life. These are the basic foundation of the rules and procedure of daily life.
The Rule concerns much about the spiritual life one may have that Benedict often refers to and warns against the evil in the world in in their hearts. In chapter 4 Benedict wrote to the people to “discipline your body”(Rosenwein 30). Benedict wrote to command to renounce oneself to follow Christ. To follow Christ, to reach to the people in trouble, and people in sorrow, and the poor. He also warned the monks that “your way of acting should be different from the world’s way”((Rosenwein 30). Put love of God before you and never turn away from the people seek help from you, but rather reach to them in love.
The same manner of writing also expressed in chapter 7 of humanity. Benedict called brothers to show humanity to each other, to humble themselves. “The first step of humanity, then, is that a man keeps the ‘fear of God’ always ‘before his eyes’ and never forgets it” (Rosenwein 31). He also warned the humbleness and humanity first come in the fear of God and one cannot forget about that.
The first seven chapters were full of wisdom like that and this was the basic foundation of one’s spirit and character to be living of a life that was pleasing to God and truly a follower of Christ. The first seven chapter was important that it listed the qualifications one might have to be able to fully follow Christ and put their mind on the right path to be close to God rather than wonder away from the right path which God directed.
Starting with chapter 8 Benedict outlined very specific details of the daily life inside a monastery. The details can be very specific such as in chapter 9 “during the winter season, Vigils begin with the verse: ‘Lord, open my lips and my mouth shall proclaim your praise”(Rosenwein 31). The rule even specifically regulated that this verse shall be said three times before moving on to the next process. The Rules could also be big as in chapter 33 “no one may presume to give, receive or retain anything as his own, nothing at all”(Rosenwein 32). Such rules throughout the book was expressed. Benedict was writing to concern the spiritual purity and growth of the followers of Christ. We can see that the Rules were not only the rules regarding what followers should do but also serve as warnings that followers should put God and his commandments before one’s own ambition or wants.
Benedict was also concerned about the leadership among the followers. He recognized that we humans were weak and needed abbots to lead us; but abbots serving as leaders needed to have the qualification to lead people. A section of the Rules set qualifications of the leaders in the monasteries. These qualifications also served as virtue regulation on the abbots in the monasteries, who suppose to be the teachers and leaders among the followers and seekers.
The benedict Rule was a very important piece of writing in the middle age Europe. A rule book originally designed for the Monte Cassino, but quickly spread to other parts of Europe and influenced the European Catholic monasteries. It would soon become the official doctrine for all the monastery in Christendoms, and even the Pope approved the doctrine. The Benedict certainly had its shortcomings, but it was no doubt a very important piece of doctrine in the history of Christianity.
Rosenwein, Barbara H. Reading The Middle Ages. N.p.: Broadview Press, 2006.
Ladrigan-Whelpley, Theresa. “Benedict of Nursia.” Christian Spirituality: The Classics. Ed. Arthur Holder. New York: Routledge, 210. 168-198. Print.
The Benedict was in fact the single most important document written in the sixth century. It influenced the life in monasteries and still affecting how monks, nuns, Christians and non-Christians to seek a spiritual discipline and purity. The Benedict rule was formatted with several chapters and sections of rules to guide the monastery life, but ti was simply a rule book for which people live by, but rather live through.
The Benedict Rule contained commandments of details of human daily life: “what and with whom one eats; how much and when one prays; how and for what one works; where and why one sleep” (Holder 63). It also deals the daily emotions one might encounter. Benedict laid the rules for one to fully participate in an environment of community and where he might seek the presence of God and his own spiritual growth.
The Rule “divided into seventy-three chapters with a significant introductory prologue” (Holder 64). The prologue started the book with emphasis on the “love of a father”. The Rule was a collection of wisdom of a loving father to his children that they might discipline themselves and to further transform other people. The prologue along had more than twenty scriptural reference, which showed Benedict’s Rule had base on scripture, or God’s words. This was God’s wisdom written in book to guide the people’s spirituality. The first seven chapters instead of talking directly about the rules he lists virtues for living a monastic life. These are the basic foundation of the rules and procedure of daily life.
The Rule concerns much about the spiritual life one may have that Benedict often refers to and warns against the evil in the world in in their hearts. In chapter 4 Benedict wrote to the people to “discipline your body”(Rosenwein 30). Benedict wrote to command to renounce oneself to follow Christ. To follow Christ, to reach to the people in trouble, and people in sorrow, and the poor. He also warned the monks that “your way of acting should be different from the world’s way”((Rosenwein 30). Put love of God before you and never turn away from the people seek help from you, but rather reach to them in love.
The same manner of writing also expressed in chapter 7 of humanity. Benedict called brothers to show humanity to each other, to humble themselves. “The first step of humanity, then, is that a man keeps the ‘fear of God’ always ‘before his eyes’ and never forgets it” (Rosenwein 31). He also warned the humbleness and humanity first come in the fear of God and one cannot forget about that.
The first seven chapters were full of wisdom like that and this was the basic foundation of one’s spirit and character to be living of a life that was pleasing to God and truly a follower of Christ. The first seven chapter was important that it listed the qualifications one might have to be able to fully follow Christ and put their mind on the right path to be close to God rather than wonder away from the right path which God directed.
Starting with chapter 8 Benedict outlined very specific details of the daily life inside a monastery. The details can be very specific such as in chapter 9 “during the winter season, Vigils begin with the verse: ‘Lord, open my lips and my mouth shall proclaim your praise”(Rosenwein 31). The rule even specifically regulated that this verse shall be said three times before moving on to the next process. The Rules could also be big as in chapter 33 “no one may presume to give, receive or retain anything as his own, nothing at all”(Rosenwein 32). Such rules throughout the book was expressed. Benedict was writing to concern the spiritual purity and growth of the followers of Christ. We can see that the Rules were not only the rules regarding what followers should do but also serve as warnings that followers should put God and his commandments before one’s own ambition or wants.
Benedict was also concerned about the leadership among the followers. He recognized that we humans were weak and needed abbots to lead us; but abbots serving as leaders needed to have the qualification to lead people. A section of the Rules set qualifications of the leaders in the monasteries. These qualifications also served as virtue regulation on the abbots in the monasteries, who suppose to be the teachers and leaders among the followers and seekers.
The benedict Rule was a very important piece of writing in the middle age Europe. A rule book originally designed for the Monte Cassino, but quickly spread to other parts of Europe and influenced the European Catholic monasteries. It would soon become the official doctrine for all the monastery in Christendoms, and even the Pope approved the doctrine. The Benedict certainly had its shortcomings, but it was no doubt a very important piece of doctrine in the history of Christianity.
Rosenwein, Barbara H. Reading The Middle Ages. N.p.: Broadview Press, 2006.
Ladrigan-Whelpley, Theresa. “Benedict of Nursia.” Christian Spirituality: The Classics. Ed. Arthur Holder. New York: Routledge, 210. 168-198. Print.
Rule of St. Benedict
Evan McDonald
REL 322: History of Christianity
03 March 2014
St. Benedict’s Rule was a written list of regulations that guided monastic life for monks. This text was based on the earlier Rule of the Master and was created toward the end of Benedict’s life at a monastery located at Monte Cassino (Holder 64). This text is divided into seventy-three chapters and deals with the rhythms of daily life in a monastery.
The first portion of Benedict’s Rule can be seen as a foundation for monastic life. This portion can be seen as an invitation to righteous monks and an explanation of core values that all monks believe in. The second part of the Rule highlights the basic requirements for an Abbot, it explains the responsibilities and duties for the leader of a monastery. The third and longest part of the Rule deals with the details of daily life. This last portion specifies times for talking, times for silence, times for eating, and times for sleeping. Besides only focusing on the physical realm, Benedicts Rule also provides guidelines for the daily prayers, both times and suggestions for which scriptures are proper for that specific period (Holder 66).
In the first seven chapters Benedict addresses the character of those who wish to live their lives as monks. First the four types of monks are noted; two types, the Sarabaites and the Gyrovagues are rejected by Benedict as being “detestable…liars before god” and not even worth speaking about (Benedict 1). Anchorite monks are hermits who having already proven themselves are able to fight Satan and temptation without the support of other monks. Benedict’s Rule addresses the fourth kind of monk, the Cenobites which is the only class of monk that can truly benefit from his writings.
Seventy-two “Instruments of Good Works” are listed by Benedict in Chapter Four. Rather than viewing this as the beginning of monastic regulation it should be viewed as a list of values that a monk or a novice should already be striving to master. If a monk failed to place significance in the worth of any of these ideas then it would be difficult for them to live a structured lifestyle in a monastic setting. Not only would the potential monk struggle to adapt, the lack of a shared foundation would disrupt the life of his peers. Examining one listed value the admonition against laziness, it is easy to see how failing to have a core belief in Benedict’s ideas would lead to strife. If a monk had a tendency toward laziness and refused to struggle to overcome it there is the potential for other monks to violate principles of respect, love, or grudge holding. The lazy monk would also have a difficult time following the rules regarding the rhythm of monastic life.
Besides common values, the monastery like any group must have leadership in order to function. Benedict provides leadership as seen in the role of the Abbot and explains how this office is to function. The Abbot wields power over the other monks, this can be seen in the case of the Cellarer of the monastery and in an instruction for monks who leave the monastery to perform duties or errands. The Cellarer is one of the Obedientiaries and one of the non-spiritual duties is supervision of the monasteries’ food supplies. Benedict clearly shows the power of the Abbot by explaining that the cellarer should “do nothing without the Abbot’s orders” (Benedict 31). In the case of monks leaving the monastery for short periods of time the power of the Abbot can be seen in Benedict’s instruction that the absentee “shall not presume to eat…unless he has permission from his Abbot” (Benedict 51). In both examples it is easy to see that Benedict assigns a certain degree of power to the office of abbot. This power of office is not unguided power, besides possessing the qualities listed in chapter four of Benedicts Rule there is also an explanation of what makes a worthy Abbot.
According to Benedict the Abbot serves as the representative of Christ in the monastery (Benedict 2). Because of this special role the Abbot must possess and be judged on his ability to lead the monks “as a shepherd and a teacher…on the road to eternal life” not outside the rules but “subject to the Rule alongside his monks” (Holder 65). The Abbot while possessing power of office must guide his disciples by showing them “all that is good and holy by his deeds” (Benedict 2). The Abbot is charged with showing equal love for all and being impartial when punishing those at fault. The Abbot has more responsibility than the ordinary monks that he is in charge of and is held responsible for not only the good order and discipline of the monastery, but also the spiritual welfare of his flock. Benedict writes that only “if the shepherd has bestowed all his pastoral diligence” will he be spared from God’s judgment. (Benedict 2). This shows a belief that if a monk failed to maintain a certain spiritual standard the Abbot shared responsibility and could be punished on his Day of Judgment if he failed to correct the wayward monk according to the guidelines set forth in the Rule.
Once Benedict explains the role of the Abbot and lays a sort of foundation for monastic life he goes on to list a set of procedures that all monks must adhere to. These rules cover all areas of life ranging from how and when to pray to rules covering dress, eating, and sleeping arrangements. At first glance these rules may seem arbitrary and constricting to individual freedom, but when examining how the rules interact with the seventy-two instruments of good works it becomes apparent that these rules serve a deeper purpose.
Chapter thirty-nine, forty, and forty-one of Benedict’s Rule concern how meals are taken at the monastery. Amount and type of food, rules regarding the use of wine, and time of day that meals should be taken are addressed in these three chapters. These rules directly support a monk’s spiritual quest in mastering control of their body and mind. Returning to the instruments of good works it is obvious that it would be a constant struggle to employ these tools “unceasingly day and night” (Benedict 4) However, with a recognition of these virtues, a will to master ones desires, strict rules, a group which supports, and an Abbot that enforces these rules it becomes easier for one to master the instruments of good works. By following these strict guidelines regarding food a monk would be showing that he had fulfilled his obligation to chastise his body, to not become attached to food, to love fasting, to not be addicted to wine, and to not be a great eater (Benedict 4).
Benedict’s Rule lays out a basic guideline for life in a monastery, it is important however to realize that this is a very basic rule. Arthur Holders notes that Benedict granted the Abbot “a degree of flexibility in adapting the Rule to the needs of his community” (65). In other words an Abbot could add to the standard, but couldn’t take away. Benedicts Rule can be broken down into three basic parts; the instruments of good, ideal standards that all monks should strive to embody, standards for the Abbot, and regulations by which monks should live their lives. Each part of Benedicts Rule supports the other two parts and becomes effective only by applying each part to the whole, remove one and the support system would fail.
Bibliography
Benedict. “Rule for Monasteries.” Readings in Medieval History. Ed. Patrick J. Geary.
Broadview Press, 1998.
Ladrigan-Whelpley, Theresa. “Benedict of Nursia.” Christian Spirituality: The Classics.
Ed. Arthur Holder. New York: Routledge, 210. 168-198. Print.
REL 322: History of Christianity
03 March 2014
St. Benedict’s Rule was a written list of regulations that guided monastic life for monks. This text was based on the earlier Rule of the Master and was created toward the end of Benedict’s life at a monastery located at Monte Cassino (Holder 64). This text is divided into seventy-three chapters and deals with the rhythms of daily life in a monastery.
The first portion of Benedict’s Rule can be seen as a foundation for monastic life. This portion can be seen as an invitation to righteous monks and an explanation of core values that all monks believe in. The second part of the Rule highlights the basic requirements for an Abbot, it explains the responsibilities and duties for the leader of a monastery. The third and longest part of the Rule deals with the details of daily life. This last portion specifies times for talking, times for silence, times for eating, and times for sleeping. Besides only focusing on the physical realm, Benedicts Rule also provides guidelines for the daily prayers, both times and suggestions for which scriptures are proper for that specific period (Holder 66).
In the first seven chapters Benedict addresses the character of those who wish to live their lives as monks. First the four types of monks are noted; two types, the Sarabaites and the Gyrovagues are rejected by Benedict as being “detestable…liars before god” and not even worth speaking about (Benedict 1). Anchorite monks are hermits who having already proven themselves are able to fight Satan and temptation without the support of other monks. Benedict’s Rule addresses the fourth kind of monk, the Cenobites which is the only class of monk that can truly benefit from his writings.
Seventy-two “Instruments of Good Works” are listed by Benedict in Chapter Four. Rather than viewing this as the beginning of monastic regulation it should be viewed as a list of values that a monk or a novice should already be striving to master. If a monk failed to place significance in the worth of any of these ideas then it would be difficult for them to live a structured lifestyle in a monastic setting. Not only would the potential monk struggle to adapt, the lack of a shared foundation would disrupt the life of his peers. Examining one listed value the admonition against laziness, it is easy to see how failing to have a core belief in Benedict’s ideas would lead to strife. If a monk had a tendency toward laziness and refused to struggle to overcome it there is the potential for other monks to violate principles of respect, love, or grudge holding. The lazy monk would also have a difficult time following the rules regarding the rhythm of monastic life.
Besides common values, the monastery like any group must have leadership in order to function. Benedict provides leadership as seen in the role of the Abbot and explains how this office is to function. The Abbot wields power over the other monks, this can be seen in the case of the Cellarer of the monastery and in an instruction for monks who leave the monastery to perform duties or errands. The Cellarer is one of the Obedientiaries and one of the non-spiritual duties is supervision of the monasteries’ food supplies. Benedict clearly shows the power of the Abbot by explaining that the cellarer should “do nothing without the Abbot’s orders” (Benedict 31). In the case of monks leaving the monastery for short periods of time the power of the Abbot can be seen in Benedict’s instruction that the absentee “shall not presume to eat…unless he has permission from his Abbot” (Benedict 51). In both examples it is easy to see that Benedict assigns a certain degree of power to the office of abbot. This power of office is not unguided power, besides possessing the qualities listed in chapter four of Benedicts Rule there is also an explanation of what makes a worthy Abbot.
According to Benedict the Abbot serves as the representative of Christ in the monastery (Benedict 2). Because of this special role the Abbot must possess and be judged on his ability to lead the monks “as a shepherd and a teacher…on the road to eternal life” not outside the rules but “subject to the Rule alongside his monks” (Holder 65). The Abbot while possessing power of office must guide his disciples by showing them “all that is good and holy by his deeds” (Benedict 2). The Abbot is charged with showing equal love for all and being impartial when punishing those at fault. The Abbot has more responsibility than the ordinary monks that he is in charge of and is held responsible for not only the good order and discipline of the monastery, but also the spiritual welfare of his flock. Benedict writes that only “if the shepherd has bestowed all his pastoral diligence” will he be spared from God’s judgment. (Benedict 2). This shows a belief that if a monk failed to maintain a certain spiritual standard the Abbot shared responsibility and could be punished on his Day of Judgment if he failed to correct the wayward monk according to the guidelines set forth in the Rule.
Once Benedict explains the role of the Abbot and lays a sort of foundation for monastic life he goes on to list a set of procedures that all monks must adhere to. These rules cover all areas of life ranging from how and when to pray to rules covering dress, eating, and sleeping arrangements. At first glance these rules may seem arbitrary and constricting to individual freedom, but when examining how the rules interact with the seventy-two instruments of good works it becomes apparent that these rules serve a deeper purpose.
Chapter thirty-nine, forty, and forty-one of Benedict’s Rule concern how meals are taken at the monastery. Amount and type of food, rules regarding the use of wine, and time of day that meals should be taken are addressed in these three chapters. These rules directly support a monk’s spiritual quest in mastering control of their body and mind. Returning to the instruments of good works it is obvious that it would be a constant struggle to employ these tools “unceasingly day and night” (Benedict 4) However, with a recognition of these virtues, a will to master ones desires, strict rules, a group which supports, and an Abbot that enforces these rules it becomes easier for one to master the instruments of good works. By following these strict guidelines regarding food a monk would be showing that he had fulfilled his obligation to chastise his body, to not become attached to food, to love fasting, to not be addicted to wine, and to not be a great eater (Benedict 4).
Benedict’s Rule lays out a basic guideline for life in a monastery, it is important however to realize that this is a very basic rule. Arthur Holders notes that Benedict granted the Abbot “a degree of flexibility in adapting the Rule to the needs of his community” (65). In other words an Abbot could add to the standard, but couldn’t take away. Benedicts Rule can be broken down into three basic parts; the instruments of good, ideal standards that all monks should strive to embody, standards for the Abbot, and regulations by which monks should live their lives. Each part of Benedicts Rule supports the other two parts and becomes effective only by applying each part to the whole, remove one and the support system would fail.
Bibliography
Benedict. “Rule for Monasteries.” Readings in Medieval History. Ed. Patrick J. Geary.
Broadview Press, 1998.
Ladrigan-Whelpley, Theresa. “Benedict of Nursia.” Christian Spirituality: The Classics.
Ed. Arthur Holder. New York: Routledge, 210. 168-198. Print.