The Rule of Saint Benedict

By Saint Benedict of Nursia

I don’t know how I came across this book, probably a free give away from WEST whilst I was there! I’ve got a 1909 translation with introduction by Abbot Gasquet! You can also read an online 1949 version translated by Rev. Boniface Verheyen, here. It was originally written sometime shortly after 429 AD and has been the most influential Rule and order of monks in the West ever since. The idea of the Rule is that it is basically a rule book for how monks of the Benedectine order were and are to live.

Here’s the final chapter that explains the rule a bit more in his own words (from the Gasquet translation):

CHAPTER LXXIII

That all perfection is not contained in this Rule

We have written this Rule, that, by its observance in monasteries, we may have in some measure uprightness of manners or the beginning of religious life. But for such as hasten onward to the perfection of holy life, there are the teachings of the Holy Fathers, the observance whereof leads a man to the heights of perfection. For what page or what passage of the divinely inspired books of the Old and New Testament is not a most perfect rule for man’s life? Or what book is there of the Holy Catholic Fathers that doth not proclaim this, that by a direct course we may come to our Creator? Also, what else are the Collations of the Fathers, their Institutes, their Lives, and the Rule of our Holy Father St. Basil, but examples of the virtues, of the good living and of monks? But to us who are slothful, and lead bad and negligent lives, they are a matter of shame and confusion.

Do thou, therefore, whosoever thou art who hasteneth forward to the heavenly country, accomplish first, by the help of Christ, this little Rule written for beginners, and then at length shalt thou come, under God’s guidance, to the lofty heights of doctrine and virtue, which we have spoken of above.

There are 73 very short chapters giving varied details with everything from what a monk should wear to which Psalms are to be said and when. They talk about visitors coming to the monastery as well as electing new Abbots.

Parts of it did sit uneasily with me as a post-reformation Christian, such as the very idea of the monastic life as well as some of the emphases and practices. There were lots of bits I don’t understand because I don’t have the lingo, such as different periods in the Christian calender as well certain litanies that were referenced. And of course there was the seeming proof-texting that was common then.

It’s too easy for us to be overly critical of church practices of the past. Of course it’s clear that some weren’t helpful and that some are just wrong. But the fact is that 1500-1000 years ago, if you wanted to be devoted to the Word and live a life devoted to God and the gospel then you had to go into the monastery. And although the rules go to the point of legalism, they were to address the lapsed moralism of the day.

The practices were written in a particular time and for a particular generation of the church, but still a lot of things we can learn from. Some of it is just interesting how they did things and has historic interest and nothing more. In our own day of lapsed moralism we can certainly learn from the devotedness of the Benedictine Rule, though of course we can also learn in hindsight not to answer it with legalism. It;s also a good insight into the life of monasteries, which is something I didn’t have before. The translation I had was a good one without the olde English (except for the last paragraph as above). It was actually a surprisingly enjoyable read and, with short chapters and short overall length, it’s easy to pick up and put down and quick enough to get through. I’d recommend it!