Reflections
on the Rule of St Benedict: Introduction
(please scroll down for daily reflections)
We wanted the Rule of St Benedict (RB) to pulse through the website as
it does through our life, hence the decision that the daily portion of the Rule,
read in most Benedictine monasteries and by many individuals, should feature on
the Home Page. The version selected is that of Dom Justin McCann of Ampleforth
published by the Stanbrook Abbey Press in 1937 and used by kind permission of
the Ampleforth Abbey Trust. There are several reasons for this choice: first of
all, we feel it still reads as an elegant translation, then we wish to
celebrate cooperation between the Ampleforth and Stanbrook communities over
many years, and thirdly, perhaps the old-fashioned ‘thees’ and ‘thous’ can actually
help us approach the Rule of St Benedict thoughtfully. For all its relevance,
RB remains an ancient text which needs careful ‘unpacking’.
To accompany the extracts of the Rule we hope to post regular reflections, from
members of the Stanbrook Community and Stanbrook Oblates. These do not aim to
be scholarly commentaries of which there are many excellent editions available.
Rather, the reflections allow us to re-visit the Rule, to try to listen to its
familiar voice anew, and to share thoughts via this forum.
Your comments are welcome via secretary@stanbrookabbey.org.uk
Click here for pdf of whole Rule: RB37
Reflections for August are by Bev Hallam, Oblate of Stanbrook
Reflections on the Rule of St. Benedict August 1-7
August 1
This short chapter underlines the prime importance of the Opus Dei and
guides the practitioner in keeping up this commitment even when the structures
of the monastery are not there to support. The life of prayer must go on when
community timetables and activities are lacking.
To what extent do I keep this open commitment as well as I can?
August 2
The threat of excommunication for what to us may seem a minor
infraction of the Rule seems somewhat harsh. But what does the casual taking of
food outside the monastery imply? It compromises the feeling of belonging, of
shared life which the sacred community mealtimes represent, positioned as they
are between different offices of the day.
In a secular context, social observers tell us that homes in which
families regularly eat together have stronger bonds and greater cohesion than
the ad-libbers. Another example, I think, of Benedict’s understanding of how
people and groups work.
August 3
This chapter, albeit quite short, puts before us some of the themes
that recur throughout the Rule. Firstly, perhaps, the idea of heartfelt prayer
taking place privately, without ostentation and noise, with inner stillness
being reflected in a calm outward disposition. Important too is the idea so
helpful to practitioners outside the monastery, of a sacred space dedicated to
prayer and stillness and nothing else. A space that should be entered and left
reverently, without disturbance to others who are still praying. How aware are
we in our parishes of the volume of noise before and after Mass?
August 4
It is so easy to trot out the maxim that Benedictines are well-known
for hospitality and this inspiring and beautiful section reminds us what true
hospitality means. We are shown the high ideal to which we should aspire, that
of seeing Christ in everyone we meet, particularly those who have little in
terms of material or educational resources. We cannot only embrace in welcome
and compassion ‘people like us.’ Our love for others cannot remain just
conceptual or abstract. We need to wash the feet of others whoever the others
may be. Interesting too how Benedict instructs that prayer should be shared
first and foremost. Perhaps we should make a mental resolution not to forget
the saying of grace before a shared meal and praying quietly for others as a
habit of the heart.
August 5
This section which continues with the theme of welcoming guests
reminds us how we, like the monks who need to protect the beauty of the
enclosure, must serve and help others with warmth and generosity but at the
same time keep a spiritual core of restraint and self-protection in order to maintain
our own energies and integrity. We are no use to anyone if we are exhausted. How
often can tiredness and weariness lead to resentful feelings of being used or
taken for granted.
August 6
Benedict’s short chapter on personal gifts and possessions reprises
his teaching on personal property in chapter 33, and we think of the number of
times in scripture when Jesus refers to the binding, enslaving effects of money
and material goods. One thinks too of the early Christians owning and sharing
everything in common. Benedict allows no opportunity for his brethren to
develop envy and jealousy over each other’s possessions, and I was interested
to read recently of some schools banning student’s use of mobile phones on the
grounds of fights and arguments breaking out precisely over coveting each
other’s devices!
August 7
This chapter seems to illustrate some many of the qualities that we
identify immediately with the Benedictine charism; those of moderation,
thoughtfulness to practical detail for the benefit of the individual and care
and respect for the goods of the monastery. We see respect for the person;
clothes need to be clean and warm and to fit properly.
Many of us will remember childhood self-consciousness in having to
wear hand-me-down clothes that were not quite right and how feeling
‘appropriate’ is important for confidence and dignity. I was interested too on reading an article on
the views of fashion designer Stella McCartney who writes that we do not
respect our clothes enough, that we wash them when spot-cleaning would do, for
example. Indeed, one detects a movement, particularly among the young, against
the dictates of ‘fast fashion’, towards upcycling of vintage materials and a
new respect for material goods that has a real resonance with Benedictine
attitudes.
J