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  • The Rule of Saint Benedict
  • Written by St. Benedict
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The Rule of Saint Benedict

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Synopsis|Excerpt

Synopsis

Composed nearly fifteen hundred years ago by the father of Western monasticism, The Rule of St. Benedict has for centuries been the guide of religious communities. St. Benedict's rules of obedience, humility, and contemplation are not only prerequisites for formal religious societies, they also provide an invaluable model for anyone desiring to live more simply. While they presuppose a certain detachment from the world, they provide guidance and inspiration for anyone seeking peace and fulfillment in their home and work communities. As prepared by the Benedictine monk and priest Timothy Fry, this translation of The Rule of St. Benedict can be a life-transforming book. With a new Preface by Thomas Moore, author of The Care of the Soul.

"God is our home but many of us have strayed from our native land. The venerable authors of these Spiritual Classics are expert guides--may we follow their directions home."
--Archbishop Desmond Tutu

Excerpt

[HERE BEGINS THE TEXT OF THE RULE]

[It is called a rule because it regulates the lives of those who obey it]

Chapter I

THE KINDS OF MONKS

There are clearly four kinds of monks. First, there are the cenobites, that is to say, those who belong to a monastery, where they serve under a rule and an abbot.

Second, there are the anchorites or hermits, who have come through the test of living in a monastery for a long time, and have passed beyond the first fervor of monastic life. Thanks to the help and guidance of many, they are now trained to fight against the devil. They have built up their strength and go from the battle line in the ranks of their brothers to the single combat of the desert. Self-reliant now, without the support of another, they are ready with God's help to grapple single-handed with the vices of body and mind.

Third, there are the sarabaites, the most detestable kind of monks, who, with no experience to guide them, no rule to try them as gold is tried in a furnace, have a character as soft as lead. Still loyal to the world by their actions, they clearly lie to God by their tonsure. Two or three together, or even alone, without a shepherd, they pen themselves up in their own sheepfolds, not the Lord's. Their law is what they like to do, whatever strikes their fancy. Anything they believe in and choose, they call holy; anything they dislike, they consider forbidden.

Fourth and finally, there are the monks called gyrovagues, who spend their entire lives drifting from region to region, staying as guests for three or four days in different monasteries. Always on the move, they never settle down, and are slaves to their own wills and gross appetites. In every way they are worse than sarabaites.

It is better to keep silent than to speak of all these and their disgraceful way of life. Let us pass them by, then, and with the help of the Lord, proceed to draw up a plan for the strong kind, the cenobites.

Chapter 2

QUALITIES OF THE ABBOT

To be worthy of the task of governing a monastery, the abbot must always remember what his title signifies and act as a superior should. He is believed to hold the place of Christ in the monastery, since he is addressed by a title of Christ, as the Apostle indicates: You have received the spirit of adoption of sons by which we exclaim, abba, father. Therefore, the abbot must never teach or decree or command anything that would deviate from the Lord's instructions. On the contrary, everything he teaches and commands should, like the leaven of divine justice, permeate the minds of his disciples. Let the abbot always remember that at the fearful judgment of God, not only his teaching but also his disciples' obedience will come under scrutiny. The abbot must, therefore, be aware that the shepherd will bear the blame wherever the father of the household finds that the sheep have yielded no profit. Still, if he has faithfully shepherded a restive and disobedient flock, always striving to cure their unhealthy ways, it will be otherwise: the shepherd will be acquitted at the Lord's judgment. Then, like the Prophet, he may say to the Lord: I have not hidden your justice in my heart; I have proclaimed you truth and your salvation, but they spurned and rejected me. Then at last the sheep that have rebelled against his care will be punished by the overwhelming power of death.

Furthermore, anyone who receives the name of abbot is to lead his disciples by a twofold teaching: he must point out to them all that is good and holy more by example than by words, proposing the commandments of the Lord to receptive disciples with words, but demonstrating God's instructions to the stubborn and the dull by a living example. Again, if he teaches his disciples that something is not to be done, then neither must he do it, lest after preaching to others, he himself be found reprobate and God some day call to him in his sin: How is it that you repeat my just commands and mouth my covenant when you hate discipline and toss my words behind you? And also this: How is it that you can see a splinter in your brother's eye, and never notice the plank in your own? The abbot should avoid all favoritism in the monastery. He is not to love one more than another unless he finds someone better in good actions and obedience. A man born free is not to be given higher rank than a slave who becomes a monk, except for some other good reason. But the abbot is free, if he sees fit, to change anyone's rank as justice demands. Ordinarily, everyone is to keep to his regular place, because whether slave or free, we are all one in Christ and share alike in bearing arms in the service of the one Lord, for God shows no partiality among persons. Only in this are we distinguished in his sight: if we are found better than others in good works and in humility. Therefore, the abbot is to show equal love to everyone and apply the same discipline to all according to their merits.

In his teaching, the abbot should always observe the Apostle's recommendation, in which he says: Use argument, appeal, reproof. This means that he must vary with circumstances, threatening and coaxing by turns, stern as a taskmaster, devoted and tender as only a father can be. With the undisciplined and restless, he will use firm argument; with the obedient and docile and patient, he will appeal for greater virtue; but as for the negligent and disdainful, we charge him to use reproof and rebuke. He should not gloss over the sins of those who err, but cut them out while he can, as soon as they begin to sprout, remembering the fate of Eli, priest of Shiloh. For upright and perceptive men, his first and second warnings should be verbal; but those who are evil or stubborn, arrogant or disobedient, he can curb only by blows or some other physical punishment at the first offense. It is written, The fool cannot be corrected with words; and again, Strike your son with a rod and you will free his soul from death.

The abbot must always remember what he is and remember what he is called, aware that more will be expected of a man to whom more has been entrusted. He must know what a difficult and demanding burden he has undertaken: directing souls and serving a variety of temperaments, coaxing, reproving and encouraging them as appropriate. He must so accommodate and adapt himself to each one's character and intelligence that he will not only keep the flock entrusted to his care from dwindling, but will rejoice in the increase of a good flock. Above all, he must not show too great concern for the fleeting and temporal things of this world, neglecting or treating lightly the welfare of those entrusted to him. Rather, he should keep in mind that he has undertaken the care of souls for whom he must give an account. That he may not plead lack of resources as an excuse, he is to remember what is written: Seek first the kingdom of God and his justice, and all these things will be given you as well, and again, Those who fear him lack nothing.

The abbot must know that anyone undertaking the charge of souls must be ready to account for them. Whatever the number of brothers he has in his care, let him realize that on judgment day he will surely have to submit a reckoning to the Lord for all their souls-and indeed for his own as well. In this way, while always fearful of the future examination of the shepherd about the sheep entrusted to him and careful about the state of others' accounts, he becomes concerned also about his own, and while helping others to amend by his warnings, he achieves the amendment of his own faults.

Chapter 3

SUMMONING THE BROTHERS FOR COUNSEL

As often as anything important is to be done in the monastery, the abbot shall call the whole community together and himself explain what the business is; and after hearing the advice of the brothers, let him ponder it and follow what he judges the wiser course. The reason why we have said all should be called for counsel is that the Lord often reveals what is better to the younger. The brothers, for their part, are to express their opinions with all humility, and not presume to defend their own views obstinately. The decision is rather the abbot's to make, so that when he has determined what is more prudent, all may obey. Nevertheless, just as it is proper for disciples to obey their master, so it is becoming for the master on his part to settle everything with foresight and fairness.

Accordingly in every instance, all are to follow the teaching of the rule, and no one shall rashly deviate from it. In the monastery no one is to follow his own heart's desire, nor shall anyone presume to contend with his abbot defiantly, or outside the monastery. Should anyone presume to do so, let him be subjected to the discipline of the rule. Moreover, the abbot himself must fear God and keep the rule in everything he does; he can be sure beyond any doubt that he will have to give an account of all his judgments to God, the most just of judges.

If less important business of the monastery is to be transacted, he shall take counsel with the seniors only, as it is written: Do everything with counsel and you will not be sorry afterward.

Chapter 4

THE TOOLS FOR GOOD WORKS

First of all, love the Lord God with your whole heart, your whole soul and all your strength, and love your neighbor as yourself. Then the following: You are not to kill, not to commit adultery; you are not to steal nor to covet, you are not to bear false witness. You must honor everyone, and never do to another what you do not want done to yourself.

Renounce yourself in order to follow Christ; discipline your body; do not pamper yourself, but love fasting. You must relieve the lot of the poor, clothe the naked, visit the sick, and bury the dead. Go to help the troubled and console the sorrowing.

Your way of acting should be different from the world's way; the love of Christ must come before all else. You are not to act in anger or nurse a grudge. Rid your heart of all deceit. Never give a hollow greeting of peace or turn away when someone needs your love. Bind yourself to no oath lest it prove false, but speak the truth with heart and tongue.

Do not repay one bad turn with another. Do not injure anyone, but bear injuries patiently. Love your enemies. If people curse you, do not curse them back but bless them instead. Endure persecution for the sake of justice.

You must not be proud, nor be given to wine. Refrain from too much eating or sleeping, and from laziness. Do not grumble or speak ill of others.

Place your hope in God alone. If you notice something good in yourself, give credit to God, not to yourself, but be certain that the evil you commit is always your own and yours to acknowledge.

Live in fear of judgment day and have a great horror of hell. Yearn for everlasting life with holy desire. Day by day remind yourself that you are going to die. Hour by hour keep careful watch over all you do, aware that God's gaze is upon you, wherever you may be. As soon as wrongful thoughts come into your heart, dash them against Christ and disclose them to your spiritual father. Guard your lips from harmful or deceptive speech. Prefer moderation in speech and speak no foolish chatter, nothing just to provoke laughter; do not love immoderate or boisterous laughter.

Listen readily to holy reading, and devote yourself often to prayer. Every day with tears and sighs confess your past sins to God in prayer and change from these evil ways in the future.

Do not gratify the promptings of the flesh; hate the urgings of self-will. Obey the orders of the abbot unreservedly, even if his own conduct-which God forbid-be at odds with what he says. Remember the teaching of the Lord: Do what they say, not what they do.

Do not aspire to be called holy before you really are, but first be holy that you may more truly be called so. Live by God's commandments every day; treasure chastity, harbor neither hatred nor jealousy of anyone, and do nothing out of envy. Do not love quarreling; shun arrogance. Respect the elders and love the young. Pray for your enemies out of love for Christ. If you have a dispute with someone, make peace with him before the sun goes down.

And finally, never lose hope in God's mercy.

These, then, are the tools of the spiritual craft. When we have used them without ceasing, day and night, and have returned them on judgment day, our wages will be the reward the Lord has promised: What the eye has not seen nor the ear heard, God has prepared for those who love him. The workshop where we are to toil faithfully at all these tasks is the enclosure of the monastery and stability in the community.

Chapter 5

OBEDIENCE

The first step of humility is unhesitating obedience, which comes naturally to those who cherish Christ above all. Because of the holy service they have professed, or because of dread of hell and for the glory of everlasting life, they carry out the superior's order as promptly as if the command came from God himself. The Lord says of men like this: No sooner did he hear than he obeyed me; again, he tells teachers: Whoever listens to you, listens to me. Such people as these immediately put aside their own concerns, abandon their own will, and lay down whatever they have in hand, leaving it unfinished. With the ready step of obedience, they follow the voice of authority in their actions. Almost at the same moment, then, as the master gives the instruction the disciple quickly puts it into practice in the fear of God; and both actions together are swiftly completed as one,

It is love that impels them to pursue everlasting life; therefore, they are eager to take the narrow road of which the Lord says: Narrow is the road that leads to life. They no longer live by their own judgement, giving in to their whims and appetites; rather they walk according to another's decisions and directions, choosing to live in monasteries and to have an abbot over them. Men of this resolve unquestionably conform to the saying of the Lord: I have come not to do my own will, but the will of him who sent me.
Reader's Guide|About the Book|Discussion Questions|Suggestions

About the Book

"God is our home but many of us have strayed from our native land. The venerable authors of these Spiritual Classics are expert guides--may we follow their directions home."--Archbishop Desmond Tutu

The Vintage Spiritual Classics present the testimony of writers across the centuries who have pondered the mysterious ways, unfathomable mercies, and deep consolations afforded by God to those who call upon Him from out of the depths of their lives. These writers are our companions, even our champions, in a common effort to discern the meaning of God in personal experience.

The questions, discussion topics, and background information that follow are designed to enhance your group's reading of the six works that make up the first series in Vintage Spiritual Classics. We hope they will provide you with a variety of ways of thinking and talking about these ancient and important texts.

We offer this word about the act of reading these spiritual classics. From the very earliest accounts of monastic practice--dating back to the fourth century--it is evident that a form of reading called lectio divina ("divine" or "spiritual" reading) was essential to any deliberate spiritual life. This kind of reading is quite different from that of scanning a text for useful facts and bits of information, or advancing along an exciting plot line to a climax in the action. It is, rather, a meditative approach, by which the reader seeks to taste and savor the beauty and truth of every phrase and passage. There are four steps in lectio divina: first, to read, next to meditate, then to rest in the sense of God's nearness, and, ultimately, to resolve to govern one's actions in the light of new understanding. This kind of reading is itself an act of prayer. And, indeed, it is in prayer that God manifests His Presence to us.

About the Guide

St. Benedict, the sixth-century father of Western monasticism, set down what quickly became the most famous and enduring guide for those in search of spiritual fulfillment through life in community. Though still consulted by monks, priests, and nuns today, The Rule of St. Benedict has always been perceived as having broad application beyond convent or monastery walls. Beautifully woven together with apposite quotations from the New Testament and the Hebrew Bible, its message for a world seemingly in desperate quest of radical autonomy is clear: without love of neighbor and diminishing of self, the search for God will be fruitless.

Discussion Guides

1. The explicit purpose of Benedict's Rule was to teach monks and their superiors how to live the monastic life. Today, nonmonastic readers approach the Rule in order to think about changing their lives. How does such a guidebook compare to bestselling books of counsel like Julia Cameron's The Artist's Way or Stephen R. Covey's The Seven Habits of Highly Effective People? How would you compare the underlying assumptions of today's self-help culture with those of Benedict's philosophy?

2. Benedict places great emphasis on the importance of silence and solitude as well as the importance of the community setting. How do you understand the importance of silence and solitude? How do we learn to become comfortable with silence, and with being more thoughtful and sparing in our use of words? How does Benedict suggest we go about trying to hear the word of God in silence?

3. Norvene Vest has written, "The key to Benedictine spirituality lies in the word 'ordinary.' Benedict insists that no moment is too small for nearness to God. Life in Christ does not necessarily involve something dramatic or heroic. It may simply engage the everyday stuff of my life--.Whatever my present circumstances, Christ will meet me there."1 She also points out that Benedict's emphasis is not so much on renunciation, as an attentiveness to what we are given. Is there a sense of relief in the realization that God doesn't require the impossible? If you have read The Desert Fathers, how does this concept of the "ordinary" compare to their approach to the spiritual life?

4. What roles do prayer, communal praise (through the singing of the psalms), manual work, and holy reading play in Benedict's approach to God? How, living outside a monastic setting, might you begin to integrate the various parts of the Benedictine way? How might the order and discipline of monastic life be adapted to a busy, worldly, secular life? Notice that we are told, "It is called a rule because it regulates the lives of those who obey it" [p. 7]; does bringing a deliberate sense of order to the ordinary tasks of each day free the mind to contemplate the things of the spirit?

5. Benedict exhorts his readers to "Live in fear of judgment day and have a great horror of hell. Yearn for everlasting life with holy desire" [p. 13]. The concept of hell is more foreign, less visceral and immediate, to those of us who live in a secular society than it was for Christians in Benedict's time. What is your idea of hell? Has the concept of hell in today's world been replaced simply by a fear of death? What is your notion of a punishment that is an incentive to change one's life?

6. What is your response to Benedict's instructions on "The Tools for Good Works"? Notice that much of Benedict's counsel is taken directly from the Gospels and Epistles. What is the Benedictine approach to the opposition between the flesh and the spirit? How important is the concept of physical discipline? How do you interpret Benedict's statement on behavior: "Your way of acting should be different from the world's way; the love of Christ must come before all else" [p. 12]?

Suggested Readings

Peter Brown, The Body and Society: Men, Women and Sexual Renunciation in Early Christianity; T. S. Eliot, Four Quartets; The Epistles of Saint Paul; Edward Gibbon, The Rise and Fall of the Roman Empire; The Gospels; Sue Halpern, Migrations to Solitude; Thich Nhat Hanh, Peace Is Every Step, Living Buddha, Living Christ; Jon Kabat-Zinn, Wherever You Go, There You Are; Thomas Merton, The Seven-Storey Mountain; Thomas Moore, Care of the Soul; Norvene Vest, No Moment Too Small: Rhythms of Silence, Prayer, and Holy Reading; Clifton Waters (trans.), The Cloud of Unknowing and Other Works.

  • The Rule of Saint Benedict by St. Benedict
  • March 24, 1998
  • Religion - Spirituality
  • Vintage
  • $13.95
  • 9780375700170

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