Benedict’s Rule

Benedicts Rule, a text file that alleged(a)ly details the fashion a accepted Christian moldiness be suck in to actually be a true Christian, and non a mere Sun daylight churchgoer, is a curious text. It is masterminded approximatelyly at those who wish to dedicate their whole lives to God, written mostly for monks. However, it is often requiren to be a guide to how all Christians should be comport despite the fact that on that point argon quite a few things that differ rather drastically from what the script says. It is my opinion, thus, that this text apprize non be used as a plant interpretation of Gods vision for Christians.Before beginning dealing with twain this text and the watchword, I essential note that the Bible contains controversial information. some clock times the tales be of humans that strove hard and failed, and their failure when taken literally and not as a lesson can serve as a apprehensionful example. Other times, tales atomic number 18 sho wn to demonstrate how not to do, and at that place atomic number 18nt real many instances that there be direct commandments towards humanity. That is why I have decided to use one(a) particular section of the Bible the treatment on the hinge upon, as it is a depiction of Christ speaking immediately and clearly to the people to show what he takes of them.It is a condensation of the Bible in many managements. And, as we shall see in direct comparison, what the Bible says are the direct words of God do not accord even closely what St. Benedict wants of the people. First of all, the text explicitly shows a bias towards monks. Even though it was written for monasteries, the author does not look to accept any other mannikin of moralityper. Only those who are monks are actually pleasing to God or, at least, such an expression I garnered from get a lineing the text.And, even then, traveling monks, those, who have no stable monastery are frowned upon deeply and insinuated wi th all sorts of sins (Always roving and never settled, they indulge their passions and the cravings of their appetite, and are in e real way worse than the Sarabaites. BR, chapter 1). Elitism, however, is one of the things Christian belief rises against the most. Christianity is not the religion of some Elite, it is the religion of the many, and it is for everyone, who allow take the time and trouble to know God. all person can do it, and there is no need to lead a special, especially righteous life story in a monastery. No, indeed, a true Christian is a man of the elevateder(prenominal) world, a man of heaven, who descends unto the Earth to aid those in need of focus here. Someone might protest on this one that monasteries are of broad value. I do not underestimate the importance of monasteries in the enormous work that is Christianity scholars and keepers of lore are as valued in the Christian tradition as in any other. However, neither are they the most great.The most i mportant is the average, everyday person, who has his or her own relationship with Deity. The aim of Christianity was never to create an elite, it was to have everyone transmute into an elite. This requires not monasteries as places of sex segregation a monk may not even eat away(p) of a monastery, as chapter 51 of Benedicts rule states save as schools admitting all those who wish to learn truly A segmentation between worshippers is not only unnecessary, only when overly harmful to the cause, and dogma it to the people who would be teachers is just plain detestation, if an unintended one.Second, as we can see in Benedicts rule, he depicts things such as humility, silence, and et cetera as being rather, well, showy. For instance, humility Benedict shows that humility is to be verbalize of out loud, at least in the middle degrees of it. This is not humility, nevertheless the opposite, exaltation. Even the he mentions greater humility later on it unbosom does not seem to be the most important. Formal observance seems to take precedence over the simple and impartial, if at times clumsy, task of accompaniment a right life, shows seem to be more important than honest service.Monasteries are supposed to be quiet and devoted to their given tasks, not showing off their more-humble-than-thou-art. This is devoutly un-Christian. The Bible says, however, that things such as worship should be kept in secret and not because of a fear of nosy neighbors, either The mysteries of God are simple, yet, when occulted, they gain great origin for the transformation of the one that works with these mysteries. However, as with any occult knowledge, when revealed, it becomes abruptly useless and even false.Like decorations out of a good drama, when brought to daylight, they are nothing but flashs gold and the alchemical transmutation of fools gold into real gold only occurs in solitude and darkness, only after a person has sought his on way to God and fought his own battles on it. One might oppose me in that monasteries are there to leave the lights within this darkness, for the lone traveler and newbie to use. Monasteries are supposed to lead the exemplary life, one for which the average believer should strive. Yet how much of an example is it, if it is impossible to follow because of the elitism?A true teaching goes out to the students of this teaching, it does not attempt to shroud knowledge in baubles. Yes, showing an exemplary life originally was one of their bleeds however, such things must be through with(p) very carefully, and never massively. Yes, certain shreds of enlightenment, certain way markers can be transplanted from one person to another and a staple education is never a bad thing. However, usually such things are not given in monasteries. They are not careful enough, not competent enough, and too massive for their own good and, even if they were good enough, what truth about God was ever learned in a classroom?It and the teacher in it can aid in pinpointing the way, not be the Truth itself. Added to the usually reclusive and yet arrogant life of the monasteries, what comes of it is more an indoctrination than anything else. And this leads us to the next un-Christian thing I found in Benedicts Rule. Benedict speaks much of obedience. (As soon as anything hath been commanded by the Superior they permit no delay in the execution, as if the matter had been commanded by God Himself. , chapter 5) However, he speaks of obedience to humans, not to God.He says that those high up in the Church are Gods elect for this work, and should be obeyed as God would be obeyed, for they are always vessels for His will. We shall not even get into the whole discussion of where saying that the Church hierarchs escape the basic gift of God Free Will leads. Omitting that, we shall focus on the fact that everything is, in its own way, a test from God. If subscribing to the theodicy of the fact that evil exists as a too l for our learning and growth, the fallacies of another can likewise be regarded in this respect.Preaching blind obedience, when one of the basics of Christianity is Ask, and it will be given to you seek, and you will find knock, and it will be opened to you. (Matthew 72)? The process of seeking has always involved thinking for oneself, separating the wheat from the chaff, deciphering the hallowed Book that is Life and Christ itself not merely obeying those who are also on this search, and may be going down a defile alleyway, for to be human is to err Christianity is a religion that is supposed to countenance freedom, not to suffocate it within the throngs of hierarchy.In Benedicts Rule there is much emphasis on formality. When prayers are to be said, how gifts are supposed to be given, and so on. (CHAPTER XVI How the Work of God Is to Be Performed during the daytime, et cetera). The proper procedure for communion with God is quite important, that no one can deny, however, it is not by chance that the Sermon on the Mount focuses upon the inner motivations (But I say to you that everyone who is angry with his brother shall be guilty before the court Matthew 522) and not on the outside manifestation.One might say that an outer manifestation, such as the keeping of formalness, is important as well. After all, is it not by ceremony that we recognize and discover? Is it not the symbol that shows us the way? Is it not the atmosphere that is created with these symbols and formalness that beginning teaches us the essence of religion, is within them not the spirit of Christianity itself? Yes, and I do not mean to contradict that in any kind of way. However, as a word written on a rogue can never replace the object itself, so the symbols of religion should not become the core of religion, and this should be remembered.Christianity, when it first arose, was a religion of personalized experience. It was something that you felt and worked with, and it and its o uter expressions was individual for every believer. Everyone was his own judge, in the end. Any outer rules that came into existence for Christianity, though important, were secondary, not primary. The code of conduct is a useful thing, however, it if the monks to whom it is addressed are good monks has no value whatsoever. It would be valuable for those striving to be monks, for complete novices, but not for those who have done the inner work.For, if one heeds the Bible, which frowns even upon evil thoughts, good actions should follow. The formalities are a necessary subsequence to real inner faith. What would be good is advice on wisdom, on how to make decisions, and not on the formalities. impost is important and beautiful, but not to this extent. It should not become dogma, accepted on faith as Gospel and as too many would want it to be. As we can see, the text Benedicts Rule, if read with care, can be seen as even contradicting the Bible.Such is the price of human betise such is the price of people attempting to judge the inner world by outer laws. Not a gentle mingling, growing into each other, which is done within every true individuals hearts but a forcible mashing together of the two things that should be one, yet are now separate. This task, to be done, must include letting go of the reins of association and entrusting the process within the hands of an individual human and God, though this is very difficult.Christianity is not supposed to force this relationship, as Benedict states, with punishments (At the day hours, however, whoever doth not arrive for the Work of God after the verse and the Gloria of the first psalm, which is said after the verse, let him stand in the last place, fit in to the rule which we stated above and let him not attempt to plug into the choir of the chanters until he hath made satisfaction, unless, perchance, the Abbots permission hath given him leave to do so, with the understanding that he atone the fault after wards chapter 43).However, it is supposed to softly show those who made a mistake that it was a mistake. As Socrates said, in that respect is not one person that would do evil if they knew it was evil. This is true, and Christianitys function is to enlighten the people, to aid them in stopping making mistakes. How many times could a teacher force someone to learn? None. But a teacher who awakens within his pupils not fear, but a desire to learn, will succeed in being a good teacher. Benedict, though he tries valiantly, fails this difficult task.