The Holy Rule of Saint Benedict (Illustrated)

by Benedict of Nursia

Systems have been established on various interpretations and particular circumstances, but it is nevertheless consolatory to reflect, that those systems differ only in matters of secondary consequence, being connected with articles of the Rule, which regulate corporal works, those rigorous measures, which are, as St. Benedict teaches, necessary for the extirpation of vice and the preservation of charity.

branches of the Benedictine family do vary, but yet it must be allowed,

they are the bark necessary to the existence and fruitfulness of the tree, the thorns which defend the lovely rose of divine love.

Hearken, O Son, to the precepts of thy Master, and bend to Him the ear of thy heart: receive also with pleasure, and faithfully comply with the admonitions of a loving Father, that by pursuing the toilsome path of obedience, thou mayest return to Him, from whom thou hast departed, by following the broad and easy way of disobedience.

let us hear with astonishment the admonitions addressed to us by the Voice of God, whilst day by day it crieth out saying, “To-day if you shall hear His Voice, harden not your hearts;” and again, “He that hath an ear, let him hear what the Spirit saith to the Churches.” And what doth he say? “Come, children, hearken to me; I will teach you the fear of the Lord.” “Walk whilst you have the light, that the darkness overtake you not.”|

They who fear the Lord, do not pride themselves in their fidelity to the rules of a perfect life; but referring whatever of good they perceive in themselves solely to God, as to its principle and Author, they magnify Him working in them; saying with the prophet, “Not to us, O Lord, not to us, but to Thy Name give glory.”

Cenobites,

Anchorites,

The third sort are the Sarabites, a most wicked class; these not having been proved by rule and discipline, as gold is proved in the furnace, but softened, rather, as lead, by their sensual and worldly manner of life, make a public declaration of their infidelity to their sacred engagements, by wearing the Monastic tonsure. Shutting themselves up, two or three together, and, sometimes, even alone, without a shepherd—not in the sheepfolds of the Lord, but in those of their own choosing, they observe no other law, than the gratification of their vicious appetites; calling, holy, whatever is agreeable to their own will and fancy, and, unlawful, whatever is not to their choice.

Gyrovagues,

whether he commands, or instructs, he should do it in such a manner as to stimulate his disciples to zeal and fervour

Let the Abbot always bear in mind, that he will have to render an account both of his preaching and of the obedience of his disciples,

to those of weak capacity and to the hard-hearted, he should preach it by his works.

Greater fervour in the pursuit of virtue and a more profound humility can alone make us worthy of His special regard.

he has taken upon him the government of souls, of which he must one day render an account:

“Do thou nothing without counsel, and thou shalt not repent when thou hast done.”

Not to wish to be called holy before one is really so; but to be so in reality, that one may deserve the title.

“Death and life are in the power of the tongue.”

For to speak and to teach is the province of the Master, whereas that of the disciple is to be silent and to hear.

The Sacred Scripture crieth out to us’ brethren, “Every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted;”

The first grade of humility, then, is to have always the fear of God, and never to lose sight, either of His judgments, or of anything He has commanded; to meditate likewise continually on the punishments which await the sinner, in the life to come,

“Leave thy own will and desire.”

death is nigh to the entrance of delight: hence, the scripture commands us, saying: “Go not after thy lusts.”

The second degree of humility is, if a person be so divested of self-will, that instead of seeking the gratification of his own desires, he shapes all his actions according to those words of our Lord: “I came not to do My own will, but the will of Him who sent Me;”

The third degree of humility is, for a monk, to submit himself, with all obedience, to his superior, for the love of God; after the example of Jesus Christ, of whom the apostle saith, “He humbled Himself, becoming obedient unto death.”

The fourth grade of humility is, to keep patience in the exercise of obedience, and not to loose it or yield to despondency, either because of the difficulty of the thing commanded, or the injuries to which one may be subjected,

The fifth grade of humility is, for a monk to manifest to his Abbot, by humble confession, his evil thoughts and the sins he has committed in secret.

The sixth grade of humility is, for a monk to be content with all that is most vile and abject, and to look upon himself as a wicked and unworthy servant,

The Seventh grade of humility is, openly to speak of oneself as inferior to, and more vile than all men,

The eighth grade of humility is, to do nothing, but what the common rule and the example of the seniors direct.

The ninth grade of humility is, to keep silence till one is questioned, according to that of the Scripture: “In the multitude of words there shall not want sin:” and, “A man full of tongue, shall not be established in the earth.”

The tenth grade of humility is, for a person not to be over ready for, or ...

The eleventh grade of humility is, if, when a monk speaks, he do so without laughter, gently, humbly, and gravely, in few words, and these full of reason, and with a subdued voice:

The twelfth grade of humility is, for a monk, not only to have humility in his heart, but to manifest it, moreover, at all times, in his outward behaviour,

that the brethren, being reminded of what they owe to the justice of God, by the covenant expressed in the following words of that prayer: “Forgive us our trespasses as we forgive them who trespass against us,” may banish from amongst them all rancour and contention, and live together in peace and brotherly love.

the success of our petition depends, not on a superfluity of words, but on our compunction and fervour. Consequently prayer ought to be short and fervent, unless it happens, that one is moved by the grace of God to prolong it.

In community, however, let prayer be always short:

“They that are in health need not a physician, but they that are ill.”

Let him remember with fear, that threat of the Lord which he spoke by the mouth of His Prophet: “You took to yourselves that which was fat; and that which was weak you rejected.” Let him follow the example of the good shepherd, who, having left the ninety-nine sheep on the mountains, went to seek that which was lost, and having found it, through compassion, laid it upon his shoulders, and thus brought it back to the fold.

And again, “If the unbeliever depart, let him depart,” lest one diseased sheep infect the whole flock.

For by their profession they have renounced all right, even to their own bodies and their own wills.

The rule to be followed in providing for the wants of the brethren, is set down in the following words of Scripture: “Distribution was made to each one, according as he had need.”

Accordingly, let those who require less give thanks to God, and not repine; whilst those who need more, are to humble themselves because of their infirmities, and not grow arrogant on account of the charity exercised in their regard.

Before and above all, let care be taken of the sick; let them be served, as Christ Himself; for He hath said, “I was sick, and you visited me.”

Let the sick on their part, remember, that it is for God’s sake they are served; and so avoid annoying the brethren who attend them, by superfluous demands.

The guests shall be saluted with all humility; and, both on their arrival and departure, Jesus Christ, who has been received in them, shall be likewise worshipped in them, by an inclination of the head or a full prostration.

Above all, let the poor and strangers be attended to, with all care and solicitude, for in our reception and entertainment of these, we entertain Christ in a more special manner.

In selling it let them not be influenced by an inordinate love of gain, so as to demand the highest price for it, but let it be sold at a somewhat lower rate than it would be by seculars, that God may be glorified in all things.

“Try the spirits if they be of God.”

Six months after his first petition, the rule shall be again read for him, as before, that he may the better understand the obligations it imposes: if, at the end of these six months, he be still firm in his resolution, let the rule be read for him the third time four months after: if at the expiration of these four months he promise, after mature deliberation, to observe the whole law, and to obey his superiors in all things, let him be received into the Community,