How Concerned the Abbot Should Be about the Excommunicated
Let the Abbot show all care and concern towards offending brethren because “they that are in health need not a physician, but they that are sick” (Mt 9:12). Therefore, like a prudent physician he ought to use every opportunity to send consolers, namely, discreet elderly brethren, to console the wavering brother, as it were, in secret, and induce him to make humble satisfaction; and let them cheer him up “lest he be swallowed up with overmuch sorrow” (2 Cor 2:7); but, as the same Apostle saith, “confirm your charity towards him” (2 Cor 2:8); and let prayer be said for him by all.
The Abbot must take the utmost pains, and strive with all prudence and zeal, that none of the flock entrusted to him perish. For the Abbot must know that he has taken upon himself the care of infirm souls, not a despotism over the strong; and let him fear the threat of the Prophet wherein the Lord saith: “What ye saw to be fat, that ye took to yourselves, and what was diseased you threw away” (Ezek 34:3-4). And let him follow the loving example of the Good Shepherd, who, leaving the ninety-nine sheep on the mountains, went to seek the one that had gone astray, on whose weakness He had such pity, that He was pleased to lay it on His sacred shoulders and thus carry it back to the fold (cf Lk 15:5).
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome.
BTP30 St. Benedict, Listening and Discernment – The Mystery of Faith in the Wisdom of the Saints. In this episode, Dr. Lilles offers a general introduction to this series, the mystical key to discernment, and teaching of St. Benedict.
Dr. Lilles offers 4 key points we should keep in mind as we move forward in this series
1. The Search for God
2. Listening to God – Lectio Divina
3. Conversion to God – Conversatio Morum
4. Living with oneself and letting God fashion one into His image
Let easy admission not be given to one who newly cometh to change his life; but, as the Apostle saith, “Try the spirits, whether they be of God” (1 Jn 4:1). If, therefore, the newcomer keepeth on knocking, and after four or five days it is seen that he patiently beareth the harsh treatment offered him and the difficulty of admission, and that he persevereth in his request, let admission be granted him, and let him live for a few days in the apartment of the guests.
But afterward let him live in the apartment of novices, and there let him meditate, eat, and sleep. Let a senior also be appointed for him, who is qualified to win souls, who will observe him with great care and see whether he really seeketh God, whether he is eager for the Work of God, obedience and humiliations. Let him be shown all the hard and rugged things through which we pass on to God.
If he promiseth to remain steadfast, let this Rule be read to him in order after the lapse of two months, and let it be said to him: Behold the law under which thou desirest to combat. If thou canst keep it, enter; if, however, thou canst not, depart freely. If he still persevereth, then let him be taken back to the aforesaid apartment of the novices, and let him be tried again in all patience. And after the lapse of six months let the Rule be read over to him, that he may know for what purpose he entereth. And if he still remaineth firm, let the same Rule be read to him again after four months. And if, after having weighed the matter with himself he promiseth to keep everything, and to do everything that is commanded him, then let him be received into the community, knowing that he is now placed under the law of the Rule, and that from that day forward it is no longer permitted to him to wrest his neck from under the yoke of the Rule, which after so long a deliberation he was at liberty either to refuse or to accept.
Let him who is received promise in the oratory, in the presence of all, before God and His saints, stability, the conversion of morals, and obedience, in order that, if he should ever do otherwise, he may know that he will be condemned by God “Whom he mocketh.” Let him make a written statement of his promise in the name of the saints whose relics are there, and of the Abbot there present. Let him write this document with his own hand; or at least, if he doth not know how to write, let another write it at his request, and let the novice make his mark, and with his own hand place it on the altar. When he hath placed it there, let the novice next begin the verse: “Uphold me, O Lord, according to Thy word and I shall live; and let me not be confounded in my expectations” (Ps 118[119]:116). Then let all the brotherhood repeat this verse three times, adding the Gloria Patri.
The let that novice brother cast himself down at the feet of all, that they may pray for him; and from that day let him be counted in the brotherhood. If he hath any property, let him first either dispose of it to the poor or bestow it on the monastery by a formal donation, reserving nothing for himself as indeed he should know that from that day onward he will no longer have power even over his own body.
Let him, therefore, be divested at once in the oratory of the garments with which he is clothed, and be vested in the garb of the monastery. But let the clothes of which he was divested by laid by in the wardrobe to be preserved, that, if on the devil’s suasion he should ever consent to leave the monastery (which God forbid) he be then stripped of his monastic habit and cast out. But let him not receive the document of his profession which the Abbot took from the altar, but let it be preserved in the monastery.
Dr.Anthony Lilles is a Catholic husband and father of three teaching Spiritual Theology at St. John Vianney Theological Seminary. He teaches spiritual theology and spiritual direction to transitional deacons, and the spiritual classics to the men who enter the Spirituality Year, a year of prayer in preparation for seminary formation. He is the author of the “Beginning to Pray” Catholic blog spot.
That in the Monastery No One Presume to Defend Another
Care must be taken that on no occasion one monk try to defend another in the monastery, or to take his part, even though they be closely related by ties of blood. Let it not be attempted by the monks in any way; because such conduct may give rise to very grave scandal. If anyone overstep this rule, let him be severely punished.
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome.
“…..Let him make no distinction of persons in the monastery. Let him not love one more than another, unless it be one whom he findeth more exemplary in good works and obedience. Let not a free-born be preferred to a freedman, unless there be some other reasonable cause. But if from a just reason the Abbot deemeth it proper to make such a distinction, he may do so in regard to the rank of anyone whomsoever; otherwise let everyone keep his own place; for whether bond or free, we are all one in Christ (cf Gal 3:28; Eph 6:8), and we all bear an equal burden of servitude under one Lord, “for there is no respect of persons with God” (Rom 2:11). We are distinguished with Him in this respect alone, if we are found to excel others in good works and in humility. Therefore, let him have equal charity for all, and impose a uniform discipline for all according to merit.”
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome.
In place of confusing life patterns, the security of a healthy balance
From the Holy Rule of St. Benedict:
CHAPTER XLI
From holy Easter till Pentecost let the brethren dine at the sixth hour and take supper in the evening. From Pentecost on, however, during the whole summer, if the monks have no work in the fields and the excess of the heat doth not interfere, let them fast on Wednesday and Friday until the ninth hour; but on the other days let them dine at the sixth hour. This sixth hour for dinner is to be continued, if they have work in the fields or the heat of the summer is great. Let the Abbot provide for this; and so let him manage and adapt everything that souls may be saved, and that what the brethren do, they may do without having a reasonable cause to murmur. From the ides of September until the beginning of Lent let them always dine at the ninth hour. During Lent, however, until Easter, let them dine in the evening. But let this evening hour be so arranged that they will not need lamp-light during their meal; but let everything be finished whilst it is still day. But at all times let the hour of meals, whether for dinner or for supper, be so arranged that everything is done by daylight.
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome.
Listen, O my son, to the precepts of thy master, and incline the ear of thy heart, and cheerfully receive and faithfully execute the admonitions of thy loving Father, that by the toil of obedience thou mayest return to Him from whom by the sloth of disobedience thou hast gone away.
To thee, therefore, my speech is now directed, who, giving up thine own will, takest up the strong and most excellent arms of obedience, to do battle for Christ the Lord, the true King.
In the first place, beg of Him by most earnest prayer, that He perfect whatever good thou dost begin, in order that He who hath been pleased to count us in the number of His children, need never be grieved at our evil deeds. For we ought at all times so to serve Him with the good things which He hath given us, that He may not, like an angry father, disinherit his children, nor, like a dread lord, enraged at our evil deeds, hand us over to everlasting punishment as most wicked servants, who would not follow Him to glory.
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome.
“In place of serving self…the community meal” – The Holy Rule of St. Benedict: A Spiritual Path for Today’s World with Fr. Mauritius Wilde O.S.B., Ph.D.
The degree of excommunication or punishment ought to be meted out according to the gravity of the offense, and to determine that is left to the judgment of the Abbot. If, however, anyone of the brethren is detected in smaller faults, let him be debarred from eating at the common table. The following shall be the practice respecting one who is excluded from the common table: that he does not intone a psalm or an antiphon nor read a lesson in the oratory until he hath made satisfaction; let him take his meal alone, after the refection of the brethren; thus: if, for instance, the brethren take their meal at the sixth hour that brother will take his at the ninth, and if the brethren take theirs at the ninth, he will take his in the evening, until by due satisfaction he obtaineth pardon.
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome.
The Abbot who is worthy to be over a monastery, ought always to be mindful of what he is called, and make his works square with his name of Superior. For he is believed to hold the place of Christ in the monastery, when he is called by his name, according to the saying of the Apostle: “You have received the spirit of adoption of sons, whereby we cry Abba (Father)” (Rom 8:15). Therefore, the Abbot should never teach, prescribe, or command (which God forbid) anything contrary to the laws of the Lord; but his commands and teaching should be instilled like a leaven of divine justice into the minds of his disciples.
Let the Abbot always bear in mind that he must give an account in the dread judgment of God of both his own teaching and of the obedience of his disciples. And let the Abbot know that whatever lack of profit the master of the house shall find in the sheep, will be laid to the blame of the shepherd. On the other hand he will be blameless, if he gave all a shepherd’s care to his restless and unruly flock, and took all pains to correct their corrupt manners; so that their shepherd, acquitted at the Lord’s judgment seat, may say to the Lord with the Prophet: “I have not hid Thy justice within my heart. I have declared Thy truth and Thy salvation” (Ps 39[40]:11). “But they contemning have despised me” (Is 1:2; Ezek 20:27). Then at length eternal death will be the crushing doom of the rebellious sheep under his charge.
When, therefore, anyone taketh the name of Abbot he should govern his disciples by a twofold teaching; namely, he should show them all that is good and holy by his deeds more than by his words; explain the commandments of God to intelligent disciples by words, but show the divine precepts to the dull and simple by his works. And let him show by his actions, that whatever he teacheth his disciples as being contrary to the law of God must not be done, “lest perhaps when he hath preached to others, he himself should become a castaway” (1 Cor 9:27), and he himself committing sin, God one day say to him: “Why dost thou declare My justices, and take My covenant in thy mouth? But thou hast hated discipline, and hast cast My words behind thee” (Ps 49[50]:16-17). And: “Thou who sawest the mote in thy brother’s eye, hast not seen the beam in thine own” (Mt 7:3).
Let him make no distinction of persons in the monastery. Let him not love one more than another, unless it be one whom he findeth more exemplary in good works and obedience. Let not a free-born be preferred to a freedman, unless there be some other reasonable cause. But if from a just reason the Abbot deemeth it proper to make such a distinction, he may do so in regard to the rank of anyone whomsoever; otherwise let everyone keep his own place; for whether bond or free, we are all one in Christ (cf Gal 3:28; Eph 6:8), and we all bear an equal burden of servitude under one Lord, “for there is no respect of persons with God” (Rom 2:11). We are distinguished with Him in this respect alone, if we are found to excel others in good works and in humility. Therefore, let him have equal charity for all, and impose a uniform discipline for all according to merit.
For in his teaching the Abbot should always observe that principle of the Apostle in which he saith: “Reprove, entreat, rebuke” (2 Tm 4:2), that is, mingling gentleness with severity, as the occasion may call for, let him show the severity of the master and the loving affection of a father. He must sternly rebuke the undisciplined and restless; but he must exhort the obedient, meek, and patient to advance in virtue. But we charge him to rebuke and punish the negligent and haughty. Let him not shut his eyes to the sins of evil-doers; but on their first appearance let him do his utmost to cut them out from the root at once, mindful of the fate of Heli, the priest of Silo (cf 1 Sam 2:11-4:18). The well-disposed and those of good understanding, let him correct at the first and second admonition only with words; but let him chastise the wicked and the hard of heart, and the proud and disobedient at the very first offense with stripes and other bodily punishments, knowing that it is written: “The fool is not corrected with words” (Prov 29:19). And again: “Strike thy son with the rod, and thou shalt deliver his soul from death” (Prov 23:14).
The Abbot ought always to remember what he is and what he is called, and to know that to whom much hath been entrusted, from him much will be required; and let him understand what a difficult and arduous task he assumeth in governing souls and accommodating himself to a variety of characters. Let him so adjust and adapt himself to everyone — to one gentleness of speech, to another by reproofs, and to still another by entreaties, to each one according to his bent and understanding — that he not only suffer no loss in his flock, but may rejoice in the increase of a worthy fold.
Above all things, that the Abbot may not neglect or undervalue the welfare of the souls entrusted to him, let him not have too great a concern about fleeting, earthly, perishable things; but let him always consider that he hath undertaken the government of souls, of which he must give an account. And that he may not perhaps complain of the want of earthly means, let him remember what is written: “Seek ye first the kingdom of God and His justice, and all these things shall be added unto you” (Mt 6:33). And again: “There is no want to them that fear Him” (Ps 33[34]:10). And let him know that he who undertaketh the government of souls must prepare himself to give an account for them; and whatever the number of brethren he hath under his charge, let him be sure that on judgment day he will, without doubt, have to give an account to the Lord for all these souls, in addition to that of his own. And thus, whilst he is in constant fear of the Shepherd’s future examination about the sheep entrusted to him, and is watchful of his account for others, he is made solicitous also on his own account; and whilst by his admonitions he had administered correction to others, he is freed from his own failings.
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome.
Listen, O my son, to the precepts of thy master, and incline the ear of thy heart, and cheerfully receive and faithfully execute the admonitions of thy loving Father, that by the toil of obedience thou mayest return to Him from whom by the sloth of disobedience thou hast gone away.
To thee, therefore, my speech is now directed, who, giving up thine own will, takest up the strong and most excellent arms of obedience, to do battle for Christ the Lord, the true King.
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome.
Making due allowance for circumstances, the brethren will rise during the winter season, that is, from the calends of November till Easter, at the eighth hour of the night; so that, having rested till a little after midnight, they may rise refreshed. The time, however, which remains over after the night office (Matins) will be employed in study by those of the brethren who still have some parts of the psalms and the lessons to learn.
But from Easter to the aforesaid calends, let the hour for celebrating the night office (Matins) be so arranged, that after a very short interval, during which the brethren may go out for the necessities of nature, the morning office (Lauds), which is to be said at the break of day, may follow presently.
Father Mauritius Wilde, OSB, Ph.D., did his philosophical, theological, and doctoral studies in Europe. He is the author of several books and directs retreats regularly. He serves as Prior at Sant’Anselmo in Rome.
From the Holy Rule of St. Benedict:
CHAPTER 8