The Rule of Saint Benedict Summary

The earliest Christian monks started their lives of prayer in the Egyptian desert in the
middle of the fourth century, and their monastic traditions grew for the next two hundred years.
Various authors had written instructions on how to live the monastic life. Like other monastic
leaders, Benedict also wrote a rule of life. Although it draws from the earlier rules, The Rule of
Saint Benedict was written by Saint Benedict of Nurisa, the patron saint of Europe and it is very
different from other monastic rules.

Saint Benedict was born in the region of Nursia, northeast of Rome. He went to Rome to
study and underwent a religious conversion that led him to renounce the world. He first joined
some ascetics at Enfide, east of Rome, and then, for three years, lived in complete solitude at
Subiaco. He was later joined by many disciples for whom he established twelve monasteries.
Persecution led him to withdraw to Monte Cassino, eighty miles south of Rome, where he
established what became a large, flourishing cenobium. He gained a widespread reputation as a
holy man, endowed with special charisms. He died around the middle of the century.

This work is a compilation of instructions for communal monks who live in monasteries
presided over by abbots and detailed regulations for monks. These mandate the daily activities,
expectations, and duties of men within a monastery.

It defines the four types of monks: Cenobites, Anchorites, Sarabaites, and Gyrovagues.
Cenobites live within the confines of a monastery. Anchorites, or hermits, are monks who leave
society to live an ascetic life devoted to prayer. Sarabites live alone or with two or three other
monks. They have limited experience and do not serve under an abbot. Gyrovagues are nomadic
monks who depend on charity to survive.

The Rule also lists the qualifications of an abbot,explains the importance of gathering the
monks to council and discuss the affairs of the monastery, made up of a rather extensive
prologue and seventy-three “tools for good work," the essential duties of all devout Christians,
the last few of which seem to have been added to a completed text and show a somewhat
different influence from that of the Rule of the Master, which seems to have been the main
influence on the Rule. The influences of Basil the Great and John Cassian are evident, and they
are referred to in the Rule, the latter implicitly.

The prologue is a paternal admonition, rich in spiritual teaching. Benedict writes the Rule
for the one who wishes to return to God by the way of obedience. This calls for repentance and
good works. Benedict seeks to establish a school of the Lord’s service that is moderate in its
demands but that will lead to the heights: “As we progress in this way of life and in faith, we
shall run in the path of God’s commandments, our hearts overflowing with the inexpressible
delight of love.” It is through patience that we share in the passion of Christ and merit to share in
his kingdom.

In the first chapter the holy legislator speaks of the different kinds of monks: hermits or
anchorites, who live alone; sarabites, detestable men who live in small groups and do their own
will; gyrovagues, who spend their lives going from one monastery to another; and cenobites,
who live in community under a rule and an abbot. These latter are the strongest, and for them
Benedict writes his Rule.

Therefore, in chapter 2 Benedict immediately speaks about the abbot, the spiritual father
who is believed to hold the place of Christ in the monastery and has supreme authority. He is,
however, always to remember that he must answer to the Lord, and he is to seek constantly the
advice of the brethren: “Everything is to be done with counsel.” The abbot is to be elected by the
brethren. He, in turn, names his prior—his second in command—and a cellarer, who administers
all the temporalities under the direction of the abbot.

The Chapter 3 ordains the calling of the brethren to council upon all affairs of importance
to the community. Benedict next devotes four chapters to basic monastic spirituality. Chapter 4 is
a concise catalog of the “instruments of good work,” going from the decalogue to the ultimate
piece of advice and tools of the spiritual craft that are to be used in the "workshop" that is "the
enclosure of the monastery and the stability in the community".these are the instruments of the
spiritual art. The rule in Chapter 5 prescribes prompt, ungrudging, and absolute obedience to the
superior in all things lawful, "unhesitating obedience" being called the first degree, or step, of
humility.

The Chapter 6 deals with silence while Chapter 7 treats of humility, which virtue is
divided into twelve degrees or steps in the ladder that leads to heaven. They are: fear of God;
repression of self-will; submission of the will to superiors for the love of God; obedience in
difficult, contrary or even unjust conditions; confession of sinful thoughts and secret wrong-
doings; contentment with the lowest and most menial treatment and acknowledgment of being "a
poor and worthless workman" in the given task; honest acknowledgement of one's inferiority to
all others; being guided only by the monastery's common rule and the example of the superiors;
speaking only when asked a question; stifling ready laughter; seriousness, modesty, brevity and
reasonableness in speech and a calm voice; outward manifestation of the interior humility.

Chapters 9-19 are occupied with the regulation of the Divine Office, the opus Dei to
which "nothing is to be preferred", namely the canonical hours, seven of the day and one of the
night. Detailed arrangements are made as to the number of Psalms, etc., to be recited in winter
and summer, on Sundays, weekdays, Holy Days, and at other times. The Chapter 19 describes
the manner of reciting the psalter. Chapter 20 directs that prayer be made with heartfelt
compunction rather than many words, and prolonged only under the inspiration of divine grace,
but in community always short and terminated at the sign given by the superior.

In a few words Chapter 21 provides for the appointment of Deans. Chapter 22 regulates
all matters relating to the dormitory, Chapter 23-29 deals with disobedience and other grave
faults for which a graduated scale of punishments is provided. The Chapter 30 directs that if a
wayward brother leaves the monastery, he must be received again, if he promises to make
amends; but if he leaves again, and again, after the third time all return is finally barred. Chapters
31 and 32 order the appointment of a cellarer and other officials, to take charge of the various
goods of the monastery. The rule in Chapter 33 forbids the private possession of anything
without the leave of the abbot. Chapter 34 prescribes a just distribution of such things. In Chapter
35 the rule arranges for the service in the kitchen by all monks in turn.
 The Chapters 36 and 37 order due care for the sick, the old, and the young. They are to
have certain dispensations from the strict Rule, chiefly in the matter of food. Chapter 38
prescribes reading aloud during meals, which duty is to be performed by such of the brethren,
week by week, as can do so with edification to the rest. Chapters 39 and 40 regulate the quantity
and quality of the food. Chapter 41 prescribes the hours of the meals, which are to vary
according to the time of year. The rule Chapter 42 enjoins the reading of the "Conferences" of
Cassian or some other edifying book in the evening before Compline and orders that after
Compline the strictest silence shall be observed until the following morning. Chapters 43-46
relate to minor faults, such as coming late to prayer or meals, and impose various penalties for
such transgressions.

The rule Chapter 47 enjoins on the abbot the duty of calling the brethren to the "world of
God" in choir, and of appointing those who are to chant or read. Chapter 48 emphasizes the
importance of manual labour and arranges time to be devoted to it daily. Chapter 49 treats of the
observance of Lent. The Chapters 50 and 51 contain rules for monks who are working in the
fields or traveling. In Chapter 52 the rule commands that the oratory be used for purposes of
devotion only. Chapter 53 is concerned with the treatment of guests, who are to be received "as
Christ Himself".

It is stated in Chapter 54 the rule forbids the monks to receive letters or gifts without the
abbot's leave. Chapter 55 regulates the clothing of the monks. The Chapter 56 directs that the
abbot shall take his meals with the guests. Chapter 57 enjoins humility on the craftsmen of the
monastery, and if their work is for sale, it shall be rather below than above the current trade
price. Chapter 58 lays down rules for the admission of new members, which is not to be made
too easy. In Chapter 59 it allows the admission of boys to the monastery. Chapter 60 regulates
the position of priests who may desire to join the community.

Chapter 61states that it provides for the reception of strange monks as guests, and for
their admission if desirous of joining the community. Chapter 62 lays down that precedence in
the community shall be determined by the date of admission, merit of life, or the appointment of
the abbot. The Chapter 64 orders that the abbot be elected by his monks and that he be chosen for
his charity, zeal, and discretion. In few words the Chapter 65 allows the appointment of a prior.
Chapter 66 provides for the appointment of a porter. The Chapter 67 gives instruction as to the
behavior of a monk who is sent on a journey.

This Chapter 68 orders that all shall cheerfully attempt to do whatever is commanded
them, however hard it may seem. Chapter 69 forbids the monks from defending one another.
Chapter 70 prohibits them from striking one another. In a few discussion Chapter 71 encourages
the brethren to be obedient not only to the abbot and his officials, but also to one another. The
Chapter 72 is a brief exhortation to zeal and fraternal charity. Lastly, Chapter 73 is an epilogue
declaring that this Rule is not offered as an ideal of perfection, but merely as a means towards
godliness and is intended chiefly for beginners in the spiritual life.