CHAPTER 2: Qualities of the Abbot (vv. 27-40)
27For upright and perceptive men, his first and second warnings should be verbal; 8but those who are evil or stubborn, arrogant or disobedient he can curb only by blows or some other physical punishment at the first offense. It is written, The fool cannot be corrected with words (Prov 29:19); 29and again, Strike your son with a rod and you will free his soul from death (Prov 23:14).
30The abbot must always remember what he is and remember what he is called, aware that more will be expected of a man to whom more has been entrusted. 31He must know what a difficult and demanding burden he has undertaken: directing souls and serving a variety of temperaments, coaxing, reproving and encouraging them as appropriate. 32He must so accommodate and adapt himself to each one's character and intelligence that he will not only keep the flock entrusted to his care from dwindling, but will rejoice in the increase of a good flock. 33Above all, he must not show too great concern for the fleeting and temporal things of this world, neglecting or treating lightly the welfare of those entrusted to him. 34Rather, he should keep in mind that he has undertaken the care of souls for whom he must give an account. 35That he may not plead lack of resources as an excuse, he is to remember what is written: Seek first the kingdom of God and his justice, and all these things will be given you as well (Matt 6:33), 36and again, Those who fear him lack nothing (Ps 33[34]:10).
37The abbot must know that anyone undertaking the charge of souls must be ready to account for them. 38Whatever the number of brothers he has in his care, let him realize that on judgment day he will surely have to submit a reckoning to the Lord for all their souls--and indeed for his own as well. 39In this way, while always fearful of the future examination of the shepherd about the sheep entrusted to him and careful about the state of others' accounts, he becomes concerned also about his own, 40and while helping others to amend by his warnings, he achieves the amendment of his own faults.
Commentary by Philip Lawrence, OSB, Abbot of Christ in the Desert
Saint Benedict wants to make sure that the Abbot does not rule the Monastery simply like a temporal ruler of his own time. Rather, the Abbot must seek to give true Gospel teaching to the monks. Saint Benedict also recognizes that not all monks will be able to understand a teaching that is only verbal. It is interesting to us that Saint Benedict presumes that there will be monks who are evil and stubborn and arrogant and disobedient. These are real monks in a real community. We would prefer to think that all monks are good and docile and humble and obedient.
The challenge for our formation is to become all the positive qualities and to recognize and work against the negative qualities. Monastic life is a matter of growing in Christ, not something that we can just put on immediately.
There are monks who put on all the good qualities almost from the beginning. Often times they do not persevere because it was only a "putting on," not a "becoming." There is a subtle process at work here. At times we must "put on" while we strive to "become." At other times we seem unable to "put on" and yet we must still strive to "become." We are in deep trouble when we no longer struggle to become.
The Abbot himself must constantly be striving to help his brothers, to be of profit to them. Saint Benedict makes it very clear that the Abbot has a true responsibility for each of the brothers. As always, there are extremes. The Abbot can lack responsibility and use the Monastery simply for his own honor. The Abbot can also become over-responsible and not leave room for the brothers to grow and to make their own mistakes.
The Rule points out that the Abbot always has God's help. The first task of the Abbot is to seek the Kingdom of God, then all else will be added. To seek the Kingdom of God means also to do whatever Abbots have to do. It does not mean simply praying and hoping that God will take care of all the practical items of the Monastery.
There is a homily from the 2nd century that mentions that many people do not become Christians because they do not see Christians living the Gospel of Christ. Christ tells us to love even our enemies, and we find it difficult even to love our friends consistently! If Christians cannot forgive one another and everyone else, what hope is there for our world? On the other hand, we must recognize that loving one another does not necessarily mean being friends with one another. Love is rather a deep willing of the good of the other person and learning how to treat that person with respect and honor.
Saint Benedict ends this chapter on the Abbot by reminding all monks that the Abbot should be amending his own faults as he works with his monks on the amendment of their faults. It is said at times that the things that most bother us in other people are the things that we ourselves have yet to deal with in our own lives. This is not always true, but there is enough truth in it that it should be said here in the chapter on the Abbot. All of us could take time in our lives to become aware of the things that really bother us in others. Then we ought to take a bit more time and ask ourselves how those things have been dealt with in our own lives. This is simply a suggestion to further our own growth and commitment to Christ. We must not become caught up in the psychology of all of this, but in the opportunity of dealing with our own challenges and finding ways of growing in ourselves and accepting others more deeply.
Saint Benedict is challenging the Abbot to look at his own faults as he deals with the faults of others. This is a wonderful challenge for any monk who wants to grow deeply in the monastic life. Saint Benedict is surely not encouraging the abbot not to deal with the faults of others, but to deal with others' faults always with this deep awareness of his own personal sinfulness and imperfection. This will bring much compassion to the monastic life.
The challenge for our formation, once again, is to grow in our ability to love one another while striving to be totally faithful to the Gospel of Christ and the teachings of the Church. We must not become disillusioned by the sinfulness of our brothers or of our Abbot. We are challenged to live our own lives so deeply that the grace of God will come upon our community in abundance and invite each brothers to live his life faithfully.
The Curé of Ars often said that if a bishop wanted a holy diocese, he must challenge his priests to holiness. So also if an Abbot wants a holy Monastery, then he must challenge each brother to holiness. So often today our inclination is to think that if our brothers were holy, I would be holy. Rather, it is the other way around: if I will strive to be holy, then my brothers will also be holy. The challenge is always for me to change my life. The challenge is never that my brothers must change so that I will be content.
May God give each of us this grace to live for Him alone.