A modern approach to spiritual deepening using the ancient, but wise Rule of St. Benedict.
The Rule of St. Benedict continues to attract those who seek to live a deeper life, connected to Christ. But with such an ancient text, how can we authentically engage St. Benedict’s Rule in a manner that is true to its profound insights―and to our own spiritual journey? Norvene Vest suggests that the answer lies in the way we read the Rule. “It shouldn’t be studied like a book of regulations, or a school textbook. It should be read as lectio divina.”
This profound yet very practical volume speaks to our urgent spiritual need. People yearn for an interior life deeply rooted in God, humanly balanced, and substantially founded in the Christian heritage. Vest offers a valuable resource by rendering much more accessible the spiritual wealth of the key text of the ancient Benedictine charism. Here is the solid, balanced wisdom that has nourished and guided innumerable Christians for nearly fifteen centuries.
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Norvene Vest has been involved in Christian formation for 30 years through one-to-one spiritual direction, leading retreats and workshops, and writing books. She is the author of Preferring Christ, Still Listening, and Tending the Holy. She lives in Charlottesville, Virginia.
| Foreword | |
| Introduction | |
| The Prologue | |
| Interlude I | |
| Foundational Matters | |
| 1. The Various Kinds of Monks | |
| 2. What Kind of Person the Abbot Ought to Be | |
| 3. Summoning the Community for Counsel | |
| 4. The Instruments of Good Works | |
| Interlude II | |
| Monastic Virtues | |
| 5. Obedience | |
| 6. Restraint of Speech | |
| 7. Humility | |
| Interlude III | |
| The Divine Office | |
| 8. The Divine Office at Night | |
| 9. How Many Psalms Are Sung at the Night Hours | |
| 10. How the Night Office Is to Be Sung in Summer | |
| 11. How Vigils Is Sung on Sunday | |
| 12. How the Office of Lauds Is to Be Sung | |
| 13. How Lauds Are Sung on Ordinary Weekdays | |
| 14. The Celebration of Vigils on the Anniversaries of Saints | |
| 15. At What Times of the Year "Alleluia" Is Sung | |
| 16. How the Work of God Is to Be Performed during the Day | |
| 17. How Many Psalms Are to Be Sung at These Hours | |
| 18. In What Order the Psalms Are to be Sung | |
| 19. The Discipline of Singing Psalms | |
| 20. On Reverence in Prayer | |
| Interlude IV | |
| Disciplines of Community | |
| 21. The Deans of the Monastery | |
| 22. How the Monks Are to Sleep | |
| 23. Excommunication for Faults | |
| 24. Degrees of Excommunication | |
| 25. Serious Faults | |
| 26. Those Who Associate with the Excommunicated | |
| 27. The Abbot's Care for the Excommunicated | |
| 28. Those Who Do not Amend after Frequent Correction | |
| 29. Whether Those Who Leave May Be Readmitted | |
| 30. The Manner of Reproving Children | |
| Interlude V | |
| Domestic Arrangements | |
| 31. The Qualities of the Monastery Cellarer | |
| 32. The Tools and Possessions of the Monastery | |
| 33. Whether Monks Ought to Own Anything | |
| 34. Distribution of Goods according to Need | |
| 35. Weekly Servers in the Kitchen | |
| 36. The Sick | |
| 37. The Old and Children | |
| 38. The Weekly Reader | |
| 39. The Appropriate Amount of Food | |
| 40. The Appropriate Amount of Drink | |
| 41. At What Hours the Community is to Take Meals | |
| 42. That No One May Speak after Compline | |
| Interlude VI | |
| Lukewarmness and Its Remedies | |
| 43. Those Who Arrive Late at the Work of God or at Table | |
| 44. How the Excommunicated Are to Make Satisfaction | |
| 45. Those Who Make Mistakes in the Oratory | |
| 46. Those Who Offend in Other Matters | |
| Interlude VII | |
| The Consecration of Mundane Activities | |
| 47. Announcing the Hours for the Work of God | |
| 48. The Daily Manual Labor | |
| 49. The Observance of Lent | |
| 50. Those Working at a Distance from the Oratory or Traveling | |
| 51. Those on a Short Journey | |
| 52. The Oratory of the Monastery | |
| 53. The Reception of Guests | |
| 54. Letters or Gifts for Monks | |
| 55. The Clothing and Footwear of the Monks | |
| 56. The Abbot's Table | |
| 57. The Artisans of the Monastery | |
| Interlude VIII | |
| Membership and Governance within the Community | |
| 58. The Procedure for Receiving Members | |
| 59. The Offering of Children by the Noble or the Poor | |
| 60. Priests Who Wish to Live in the Monastery | |
| 61. How Visiting Monks Are Received | |
| 62. Concerning the Priests of the Monastery | |
| 63. Rank in the Community | |
| 64. The Appointment of the Abbot | |
| 65. The Prior of the Monastery | |
| 66. The Monastery Porter | |
| Interlude IX | |
| A Few Final Guidelines for the Consecrated Life | |
| 67. Those Who Are Sent on a Journey | |
| 68. Those Who Are Commanded to Do the Impossible | |
| 69. Monks May not Presume to Defend One Another | |
| 70. Monks May Not Strike One Another at Will | |
| 71. They Should Obey One Another | |
| 72. The Good Zeal That Monks Ought to Have | |
| 73. The Whole of Observance Is not Contained in This Rule | |
| An Afterword | |
| References/Notes |
The Various Kinds of Monks
VERSES 1-2
It is plain that there are four kinds of monks. The first are the cenobites:that is, those who do their service in monasteries under a rule and an abbot.
Comment
There is much misunderstanding and variation in opinion about who monks are andwhat they do, as well as what a Rule of Life is and how to use it. In these"Comment" sections, we look closely and prayerfully at the language of the Ruleitself to see what it tells us in its own terms about such questions. We ask:What is Benedict trying to say to us through his choice of language andemphasis?
Two items of note appear here. The parenthetical phrase at the beginning of thechapter may not have been in the earliest manuscripts, but it is a helpfulreminder about the linguistic roots of the word "rule." Regula literally means"straight edge," as in a plumb line or carpenter's edge that sets a measure orboundary that is "true," or properly aligned. The Rule serves that purpose forthe community of monks—in Benedict's case, by pointing consistently toward theGospel and its daily applicability.
The reference here to cenobitic monks is brief, chiefly because the balance ofthe Rule is addressed to them. There was in Benedict's time, and still is, atendency to think of a solitary individual engaged in heroic ascetical feats,works of charity, or spiritual heights, as the culmination of the religiouslife. However, taken overall, Benedict's Rule suggests something quitedifferent: that the optimum setting for the true Christian life is in community—inthe daily, committed, face-to-face interaction of very different people whoshare a love for God. Not only...
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