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MODERATION, OBEDIENCE, CHARITY: The timeless example of Saint Benedict of Nursia

Last updated: July 22nd, 2021

One of Christianity’s most influential figures is, undoubtedly, Saint Benedict. Born in 480 A.D. to a noble Italian family, Benedict of Nursia went on to become a monk and an abbot, writing the famous Rule of Saint Benedict—a framework for religious living that became (and remains) the most widely-accepted within the Western monastic world.

What is the driving force behind this story? And what can we, in the year 2020, take from the Rule of Saint Benedict, a document written more than 1,400 years ago? To that end, it will be useful to consult the text itself. But first, some background on its author.

Life and miracles


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Benedict of Nursia (“Benedict” means “blessed”) was born in Umbria, a region of central Italy, at a pivotal time in history. It was a mere four years prior that the Roman emperor Romulus Augustulus had been deposed by the barbarian Odoacer—an event which, for historians, generally marks the end of the Western Roman Empire, as popularly understood.

This context is important, as it signalled the beginning of an increasingly fragmented geo-political scene. With the absence of a Rome-like, centralized authority, communities of Christian monks had to become self-sufficient. This set the stage for a monastic culture that would grow to value obedience above all else, a hallmark of Benedict’s Rule.

As a boy, Benedict’s parents sent him to Rome to receive an education, as was common with the sons of the nobility. At some point during his stay, he grew disillusioned with this secular calling, and decided to flee to the country.

He moved to Subiaco, in the mountains to the east of Rome, where he entered under the tutelage of a monk named Romanus. Here, Benedict lived in a cave, completely alone, with the intent of serving God.

According to his hagiography, he quickly began to amass a following of disciples. Benedict became known for his special holiness, a fact confirmed by a number of miracles that reportedly took place at various points throughout his religious life.

Once, for example, Benedict had miraculously restored a broken sieve, the news of which spread throughout the area. The local townsmen were so amazed that they hung the object on their church door, where it remained for a number of years.

Another instance apparently furnished a feat of biblical resonance. One day, a young follower of Benedict, named Placidus, was gathering water at a nearby lake, when he accidentally fell in. The current quickly carried him far away from shore; in fact, we are told, as far as one can shoot an arrow. Supernaturally, Benedict perceived what had happened from his cell. He immediately called over to Maurus, another disciple of his:

“Brother Maurus, run as fast as you can, for Placidus, that went to the lake to fetch water, is fallen in, and is carried a good way off!”

The hagiographer relates that what happened next was “a strange thing, and since the time of Peter the Apostle never heard of!”

After quickly saving the boy, Maurus realized that he had traversed the body of water on his own two feet, without sinking; he “walked on the water.” Upon returning, Maurus and Benedict disagreed over who was responsible for the miracle. It must have been Benedict, Maurus argued, for it was his initial command that set off the chain of events. No, the abbot countered, surely the miracle occurred as a result of Maurus’ obedience.

The matter was settled by the young Placidus, who confirmed that it was indeed Benedict’s garment that he saw while being pulled from the lake.

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Unfortunately, Benedict could not display such godliness without attracting the jealousy of the wicked. Once, while serving as abbot to a community of monks, his strict monastic regime became a cause for resentment among the congregation. Deviously, the monks conspired to have him killed.

It was decided—Benedict’s cup of wine was to be laced with poison. And it was done. As was customary, the wine was then presented to him for a blessing. Benedict stretched forth his hand, making the sign of the cross. Immediately, the cup shattered to pieces, “as though the sign of the cross had been a stone thrown against it.”

He immediately understood that “the glass had in it the drink of death, which could not endure the sign of life.” The monks were rebuked, and Benedict promptly quit the monastery.

Apart from miracles, Benedict of Nursia spent his time tending to his monk followers, as well as founding monasteries throughout central Italy. One of these was that of Monte Cassino, built on a hill between Rome and Naples in the year 529 A.D. It would become one of the most eminent of the Middle Ages.

Never go to excess


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“Never go to excess, but let moderation be your guide”

Cicero

In 516, at the age of 36, Benedict composed a Rule for his monks, with the intent of regulating their monastic life. Remarkably, the regime that he created would go on to be emulated by monasteries throughout Italy, and eventually, the rest of Western Europe. The Rule of Saint Benedict proved immensely popular, and to this day, remains the most widely-used among monks of the Western tradition.

One reason for this success is undoubtedly its emphasis on moderation and balance. Rather than prescribing a strict, highly ascetic way of living, without consideration for the monks’ basic humanity, Benedict simply asked for a reasonable approach to religion.

This meant a relatively high allowance of food and drink. While exact measurements are given (for example, monks should only be allowed about one cup of wine a day), the Rule ultimately leaves these open to interpretation. Thus, we read that every table should have two or three cooked dishes, unless “it happens that the work (that day) was heavier”; in which case, “it shall lie within the Abbot’s discretion and power, should it be expedient, to add something to the fare.”

Monks must only be wary of gluttony, for “there is nothing so opposed to the Christian character as over-indulgence.” One can only imagine the extent that abbots made use of this loose language, in order to allow for more food and drink; there are, indeed, accounts of Benedictine monks eating and drinking more than might seem appropriate. This was Italy, after all.

This sort of “middle way” between extreme asceticism and secular living also infused Benedict’s approach to manual labour. The fact that the Benedictine monks were supposed to be self-sufficient and work the land with their own hands was a source of pride. This became especially true as time went on and monasteries began to amass considerable wealth and property.

In these cases, working in the fields became an important symbolic (and actual) gesture of devotion to the ideal of poverty, as espoused by Jesus. Nonetheless, many monasteries chose to take advantage of their power and leave the hard work to the peasants living on their land. Once again, perhaps, this was due to the ambiguity of the Rule, which reads as follows:

“Idleness is the enemy of the soul. Therefore the brothers should be occupied at certain times in manual labour … when they come out from Prime in the morning let them labour at whatever is necessary until about the fourth hour … Let all things be done with moderation, however, for the sake of the faint-hearted.”

This last line is most important, as its paves the way for decreases in the amount of daily labour, something that many monasteries clearly chose to take advantage of.

No matter the seductive power of gluttony or idleness, food and work are to be approached with an attitude of measured reasonableness. One must neither eat (or work) too much, nor too little. The optimal amount lies somewhere in the middle.

“For I was hungry and you gave me food”


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Naturally, Benedict’s Rule could not address only the inner workings of the monastery. There was also a whole world out there, beyond cloister walls, to contend with—and as some of the Middle Ages’ greatest landowners, monks were certainly no stranger to its workings.

Accordingly, it was necessary to regulate the monastery’s external relations. To that end, it seems Benedict envisioned a highly restrictive, almost cult-like (from a modern perspective) regime.

Thus, whenever the monks had (for some reason or another) to leave the community for a period of time, there were strict rules to be followed. In fact, they couldn’t leave in the first place, without the express permission of the abbot: “And let him be punished likewise who would presume to leave the enclosure of the monastery and go anywhere or do anything, however small, without an order from the Abbot.”

While away, monks needed to be on their best behaviour. More accurately, they had to remain vigilant, lest they hear or see something that could defile them. Indeed, the world was an evil place, full of devilish vice. And the enemy was always ready to pounce on anyone who let him. Upon returning, each monk had to:

“Lie prostrate on the floor of the oratory and beg the prayers of all on account of any faults that may have surprised them on the road, through the seeing or hearing of something evil, or through idle talk.”

While the precise “evil” that the Rule assumes might be “seen” or “heard” while outside the monastery is not named, it is not difficult to imagine what is being implied. Unfortunately, misogyny was normalized in the monastic culture of the Middle Ages.

To further provide for the insularity of the monastery, Benedict required that no monk could receive any letter or gift from anyone outside of the cloister, including family members, without the permission of the abbot. Having received this approval, whatever was sent needed to be inspected by the abbot, upon arrival. In other words, the Rule went to great lengths to shield monks from that which lay beyond the monastery grounds.

What happened if monks disregarded these rules? What if, for instance, someone decided to go for a walk without permission? First, they were to be warned by their superior. Then, if they were obstinate, the abbot could choose to inflict corporal punishment on them. For the followers of Benedict of Nursia’s form of monasticism, obedience was paramount.

On a more positive note, the Rule’s guidelines regarding hospitality are admirable. Any guests to the monastery are to be received “as Christ.” Basically, this meant they were to receive stellar treatment.

Indeed, monks must greet them by prostrating and giving them the kiss of peace. Then, they are to be provided with water to wash their hands, as their feet are washed by the monks. If they happen to be visiting during a time of fast, the abbot is allowed to break it, in order to eat with his guests.

All of this was quite crucial. For, despite the doctrine of salvation through faith in Christ, there nonetheless remained Jesus’ own prophetic words in the Gospel of Matthew, Chapter 25, verses 31 to 46.

MODERATION OBEDIENCE CHARITY The timeless example of St Benedict of Nursia

The pericope of The Sheep and the Goats, as told in this Gospel, has Jesus giving a prophetic account of the end of the world. While there are several places, throughout the synoptic Gospels, where descriptions of the “end times” are given, this one is particularly important, as it gives a clear description of who (and for what reason) will be saved. It reads:

“When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate people from one another as a shepherd separates the sheep from the goats, and he will put the sheep at his right hand and the goats at his left.

Then the king will say to those at his right hand, ‘Come, you that are blessed by my father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’

Then the righteous will answer him, ‘Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? …’ And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.’”

Jesus concludes by explaining that the “goats” represent all those who did not do good things for others.

This is a remarkable (and beautiful) passage, simply because it contradicts that which later Christians would come to believe—that faith in the atonement of Christ’s death granted them eternal life.

Here, Jesus is crystal-clear in saying that salvation will come to all those who love their neighbor. He isn’t saying that only Christians will inherit eternal life. How can that be, if the “sheep” in this story had no idea that, through their acts of charity, they were actually serving the Son of Man?

While Benedict and his contemporaries certainly wouldn’t have accepted this conclusion, they remained, nonetheless, uniquely sensitive to the importance of charity, especially hospitality. This meant that no matter their distaste for the world’s evil, Benedictine monks made it their duty to serve others.

Pope Gregory the Great


Death of st benedict

Benedict of Nursia died of a fever in the year 547 A.D. A few decades later, in 580, his monastery of Monte Cassino was sacked by the invading Lombards. Benedict’s monks were forced to flee to Rome. It was here that the Rule likely found its way into the hands of a certain Pope Gregory the Great, one of Christian history’s most influential figures.

Like Benedict, Gregory was a monk, the first in history to become Pope. As such, he heavily patronized the Rule, and was the impetus behind it eventually becoming the most widely-accepted framework for religious living in Western Christianity.

The Rule of Saint Benedict, with its emphasis on moderation, obedience and charity, would capture the imagination of an entire civilization.

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image 1 “St Benedict of Nursia” by Lawrence OP is licensed by CC BY-NC-ND 2.0 2 “Death of St Benedict” by Lawrence OP is licensed by CC BY-NC-ND 2.0 3 “Monte Cassino” by altotemi is licensed under CC BY-SA 2.0 4 Image by falco from Pixabay 5 Image by Free photos from Pixabay 6 “St Benedict & St Scholastica” by Lawrence OP is licensed under CC BY-NC-ND 2.0

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