Rule of Saint Benedict

Christian monasticism first appeared in the Egyptian desert, before Benedict of Nursia. Under the inspiration of Saint Anthony the Great (251–356), ascetic monks led by Saint Pachomius (286–346) formed the first Christian monastic communities under what became known as an Abbot, from the Aramaic abba (father). (1849–1928).Within a generation, both solitary as well as communal monasticism became very popular and spread outside of Egypt towards the Southern Levant, first to the Canaan (region) and the Judean Desert and thence to Syria and North Africa. Saint Basil of Caesarea codified the precepts for these eastern monasteries in his Ascetic Rule, or Ascetica, which is still used today in the Eastern Orthodox Church. In the West in about the year 500, Benedict became so upset by the immorality of society in Rome that he gave up his studies there, at age fourteen, and chose the life of an ascetic monk in the pursuit of personal holiness, living as a hermit in a cave near the rugged region of Subiaco. In time, setting an example with his zeal, he began to attract disciples. After considerable initial struggles with his first community at Subiaco, he eventually founded the monastery of Monte Cassino in 529, where he wrote his Rule near the end of his life. In chapter 73, Saint Benedict commends the Rule of Saint Basil and alludes to further authorities. He was probably aware of the Rule written by Pachomius (or attributed to him), and his Rule also shows influence by the Rule of St Augustine of Hippo and the writings of Saint John Cassian. Benedict's greatest debt, however, may be to the anonymous document known as the Rule of the Master, which Benedict seems to have radically excised, expanded, revised and corrected in the light of his own considerable experience and insight. Saint Benedict's work expounded upon preconceived ideas that were present in the religious community only making minor changes more in line with the time period relevant to his system. The Rule was translated into Armenian by Nerses of Lampron in the 10th century and is used by the Armenian Catholic Mekhitarists today. It was also translated into Old English by Æthelwold. ==Overview==

The Rule opens with a hortatory preface, drawing on the Admonitio ad filium spiritualem, in which Saint Benedict sets forth the main principles of the religious life, viz.: the renunciation of one's own will and arming oneself "with the strong and noble weapons of obedience" under the banner of "the true King, Christ the Lord" (Prol. 3). He proposes to establish a "school for the Lord's service" (Prol. 45) in which the "way to salvation" (Prol. 48) shall be taught, so that by persevering in the monastery till death his disciples may "through patience share in the passion of Christ that [they] may deserve also to share in his Kingdom" (Prol. 50, passionibus Christi per patientiam participemur, ut et regno eius mereamur esse consortes; note: Latin and have the same root, cf. Fry, RB 1980, p.167). • Chapter 1 defines four kinds of monk: • Cenobites, those "in a monastery, where they serve under a rule and an abbot". • Anchorites, or hermits, who, after long successful training in a monastery, are now coping single-handedly with only God for their help. • Sarabaites, living by twos and threes together or even alone, with no experience, rule and superior, and thus a law unto themselves. • Chapter 5 prescribes prompt, ungrudging, and absolute obedience to the superior in all things lawful, although they are not to associate with the rest of the community except by special permission. • Chapter 54 forbids the monks to receive letters or gifts without the abbot's leave. • Chapter 55 says clothing is to be adequate and suited to the climate and locality, at the discretion of the abbot. It must be as plain and cheap as is consistent with due economy. Each monk is to have a change of clothes to allow for washing, and when travelling is to have clothes of better quality. Old clothes are to be given to the poor. • Chapter 56 directs the abbot to eat with the guests. • Chapter 57 enjoins humility on the craftsmen of the monastery, and if their work is for sale, it shall be rather below than above the current trade price. • Chapter 58 lays down rules for the admission of new members, which is not to be made too easy. The postulant first spends a short time as a guest; then he is admitted to the novitiate where his vocation is severely tested; during this time he is always free to leave. If after twelve months' probation he perseveres, he may promise before the whole community stabilitate sua et conversatione morum suorum et oboedientia – "stability, conversion of manners, and obedience". With this vow he binds himself for life to the monastery of his profession. • Chapter 59 describes the ceremony of indenturing young boys into the monastery and arranges certain financial arrangements for this. • Chapter 60 regulates the position of priests who join the community. They are to set an example of humility, and can only exercise their priestly functions by permission of the abbot. • Chapter 61 provides for the reception of foreign monks as guests, and for their admission to the community. • Chapter 62 deals with the ordination of priests from within the monastic community. • Chapter 63 lays down that precedence in the community shall be determined by the date of admission, merit of life, or the appointment of the abbot. • Chapter 64 orders that the abbot be elected by his monks, and that he be chosen for his charity, zeal, and discretion. • Chapter 65 allows the appointment of a prior or deputy superior, but warns that he is to be entirely subject to the abbot and may be admonished, deposed, or expelled for misconduct. • Chapter 66 appoints a porter, and recommends that each monastery be self-contained and avoid intercourse with the outer world. • Chapter 67 instructs monks how to behave on a journey. • Chapter 68 orders that all cheerfully try to do whatever is commanded, however apparently impossible it may seem. • Chapter 69 forbids the monks from defending one another. • Chapter 70 prohibits them from beating (Latin ) or excommunicating one another. • Chapter 71 encourages the brothers to be obedient not only to the abbot and his officials, but also to one another. • Chapter 72 briefly exhorts the monks to zeal and fraternal charity. • Chapter 73 is an epilogue; it declares that the Rule is not offered as an ideal of perfection, but merely as a means towards godliness, intended chiefly for beginners in the spiritual life. ==Outline of the Benedictine life==

'' (Prayer is Work). This 1862 painting by John Rogers Herbert depicts monks at work in the fields. Saint Benedict's model for the monastic life was the family, with the abbot as father and all the monks as brothers. Priesthood was not initially an important part of Benedictine monasticism – monks used the services of their local priest. Because of this, almost all the Rule is applicable to communities of women under the authority of an abbess. This appeal to multiple groups would later make the Rule of Saint Benedict an integral set of guidelines for the development of the Christian faith. Saint Benedict's Rule organises the monastic day into regular periods of communal and private prayer, sleep, spiritual reading, and manual labour – ut in omnibus glorificetur Deus, "that in all [things] God may be glorified" (cf. Rule ch. 57.9). In later centuries, intellectual work and teaching took the place of farming, crafts, or other forms of manual labour for many – if not most – Benedictines. Traditionally, the daily life of the Benedictine revolved around the eight canonical hours. The monastic timetable, or Horarium, would begin at midnight with the service, or "office", of Matins (today also called the Office of Readings), followed by the morning office of Lauds at 3 am. Before the advent of wax candles in the 14th century, this office was said in the dark or with minimal lighting; and monks were expected to memorise everything. These services could be very long, sometimes lasting till dawn, but usually consisted of a chant, three antiphons, three psalms, and three lessons, along with celebrations of any local saints' days. Afterwards the monks would retire for a few hours of sleep and then rise at 6am to wash and attend the office of Prime. They then gathered in Chapter to receive instructions for the day and to attend to any judicial business. Then came private Mass or spiritual reading or work until 9am when the office of Terce was said, and then High Mass. At noon came the office of Sext and the midday meal. After a brief period of communal recreation, the monk could retire to rest until the office of None at 3pm. This was followed by farming and housekeeping work until after twilight, the evening prayer of Vespers at 6pm, then the night prayer of Compline at 9pm, and retiring to bed, before beginning the cycle again. In modern times, this timetable is often changed to accommodate any apostolate outside the monastic enclosure (e.g. the running of a school or parish). Many Benedictine Houses have a number of Oblates (secular) who are affiliated with them in prayer, having made a formal private promise (usually renewed annually) to follow the Rule of St Benedict in their private life as closely as their individual circumstances and prior commitments permit. In recent years discussions have occasionally been held concerning the applicability of the principles and spirit of the Rule of Saint Benedict to the secular working environment. ==Reforms==

During the more than 1500 years of their existence, Benedictines have seen cycles of flourish and decline. Several reform movements sought more intense devotion to both the letter and spirit of the Rule of St Benedict, at least as they understood it. Examples include the Camaldolese, the Cistercians, the Trappists (a reform of the Cistercians), and the Sylvestrines. ==Secular significance==

Charlemagne had Benedict's Rule copied and distributed to encourage monks throughout western Europe to follow it as a standard. Beyond its religious influences, the Rule of St Benedict was one of the most important written works to shape medieval Europe, embodying the ideas of a written constitution and the rule of law. It also incorporated a degree of democracy in a non-democratic society, and dignified manual labor. ==Popular motto Ora et labora==

Although not stated explicitly in the rule, the motto Ora et labora (pray and work) is widely considered to be a shortform capturing the spirit of the rule. ==See also==