our own lives will be judged (Rev. 20.12; Matt. 16.27).
January 16
May 17
September 16
CHAPTER III
ON SUMMONING THE
BRETHREN TO COUNCIL (A)
Whenever anything important has to be done in the monastery the Abbot must assemble the whole community and explain what is under consideration. When he has heard the counsel of the brethren, he should give it consideration and then take what seems to him the best course. The reason why we say that all should be called to council is this: It is often to a younger brother that the Lord reveals the best course. But the brethren must give their counsel submissively and humbly and not presume stubbornly to defend their opinions. The decision should, however, depend mainly on the Abbot's judgement, and all should be joined in obedience to what he considers the soundest course. But just as it is fitting that disciples should obey their master, so it is incumbent on him to settle everything with foresight and justice.
Jesus did not establish a republic, but a Kingdom. So the monastery, the Christian home and the Church are not democracies. When there is an important decision to be taken Benedict expects the abbot to summon the brethren not for a vote, but for consultation. The Latin word here is consilium not concilium – counsel not council. The abbot is to listen and consult, but in the end he bears the authority so he makes the decision.
Benedict's advice is balanced and wise. There are two temptations in communal living: one, to let the leader take all responsibility, and the other, to let committees and elections take all the responsibility. Neither extreme works well. In the first the majority have no say, and in the second they have all the say. The first is wrong because one person is never always right and the second is wrong because the crowd is never always right.
So Benedict establishes a balance in which the clear authority of the abbot is balanced with consultation and genuine listening to the needs and opinions of all the brothers. It is especially interesting that the youngest of the brothers should also be listened to, for God often speaks through the mouth of the youngest since they have a special wisdom and purity which is linked with their youth and inexperience.
So likewise a Christian family is neither a dictatorship of the father nor a democracy of the mob. Instead the father and mother have absolute authority in the home, but that authority is exercised for the good of the children. They may not often be summoned for a formal family meeting, but the good father and mother will listen to the children and be sensitive to their needs at all times.
Listening attentively to our children is the best and most natural form of consultation. Listening to them is difficult because their conversation is often banal and repetitious. But in granting them full attention we construct a regular form of consultation and maintain open channels of communication which are invaluable. With this kind of listening, parents will be able to settle everything with justice and foresight. Furthermore, the time spent listening to our toddlers will pay off later because we will find we have open and loving teenagers instead of sullen, silent ones.
January 17
May 18
September 17
CHAPTER III
ON SUMMONING THE
BRETHREN TO COUNCIL (B)
In every circumstance, therefore, all should follow the authority of the Rule, nor is it to be rashly abandoned by anyone. No one in the monastery is to follow the prompting of his own heart; no one is to presume to argue rudely with the Abbot, or to argue at all outside the monastery. If anyone does so presume, he must submit to disciplinary measures. The Abbot himself, however, in all his actions must fear God and keep the Rule, bearing in mind that most surely he will have to render account for all his decisions before God, the most just judge.
If, however, there are less important matters to be transacted for the well-being of the monastery, the Abbot should take counsel only with the senior monks, for it is written, ‘Take counsel about all you do and afterwards you will have no regrets.’
There are two points which apply to family life in today's reading. Firstly, Benedict makes it clear that the abbot is subject to the Rule just as the monks are. So children, like monks under obedience to an abbot, will find it far easier to obey if they see that their parents also follow the rules.
Having clear rules of behaviour for everyone in the home is the best way to encourage harmony and peace. Everyone likes to know where they stand and what is expected of them – especially children. Within this chapter which encourages consultation, it is good to remember that rules should be established together in a family. St Paul advises us not to embitter our children (Col. 3.21). Nothing irritates more than having rules imposed arbitrarily. So while children should learn to obey unconditionally, it is also fair to explain why the rules are there and how everyone benefits from them. Likewise the system of rewards and sanctions should be discussed and explained fairly. It is far easier to obey when we know exactly what the consequences of our action will be.
Keeping to the rules not only helps children, but it helps us as well. If we take the time to explain the rules, rewards and sanctions, then we will understand better what we hope to achieve. We will also be less likely to lose control and punish harshly if we observe a fair system of warnings and positive rewards which we have established together.
Benedict's second point concerns the proper way to argue within the family. Notice that Benedict doesn't forbid argument. Instead he lays down some rules. So children should be forbidden from arguing with parents outside the home. This is not only an unsociable display of bad temper, but it shows disloyalty. Within the home disagreement is allowed, but the monk should never ‘argue rudely’ with the abbot. Somehow in family quarrels we have to express our anger without falling into uncontrolled rage and violence. We also have to avoid the error of bottling up our emotions and responding with supercilious superiority.
The usual reason that argument becomes either heated or icy is because a problem has been brewing for some time and no one has had the courage to bring it into the open. So the best way to keep argument manageable is to encourage constant and open communication. Both children and parents should be able to express their feelings honestly, but without losing control. Of course things sometimes become nasty. That's how we learn to wrestle with the dragon of our emotions. The remedy is not to forbid harsh words, but to struggle together to put things right with instant forgiveness, and the resolution to do better next time.
January 18
May 19
September 18
CHAPTER IV
THE TOOLS OF GOOD
WORKS (A)
In the first place to love the Lord God with all one's heart, with all one's soul and with all one's strength.
Then to love one's neighbour as oneself
Then not to kill
