CHAPTER 7: Humility (vv. 31-70)
1The second step of humility is that a man loves not his own will nor takes pleasure in the satisfaction of his desires; 2rather he shall imitate by his actions that saying of the Lord: I have come not to do my own will, but the will of him who sent me (John 6:38). 3Similarly we read, "Consent merits punishment; constraint wins a crown."
Commentary by Philip Lawrence, OSB,
Abbot of Christ in the Desert
The steps of humility go against so much that we value. Naturally, I love my own will and I take pleasure in the satisfaction of my desires. Thus, this road of humility that Saint Benedict maps out for us is clearly, from the beginning, a road that is not easy to travel. I am invited to become single-minded in seeking God's will and doing God's will. There have been many ways of saying this in the long Christian and monastic tradition.
We speak about "conforming my will to God's will." That is because we recognize that I cannot kill my own will. I must always remain responsible for my actions. Thus whenever I discover that God's will is not my will, I seek to change my will and accept His will.
This is intimately tied up with not taking pleasure in the satisfaction of my own desires. It is a discipline for me to deny my own desires. I do this, not in some sadistic or masochistic way, but simply in the ordinary things of life. The purpose of such an activity is to free me, so that I can recognize that there are lots of things that I do that bind me. The whole challenge of the spiritual life is to become free IN ORDER TO DO GOD'S WILL.
Today, at the end of the 2nd millenium, we are so caught up trying to discover who we are and trying to be faithful to our inner spirit that it is difficult to recognize the call of the Gospel which indicates that we shall discover ourselves by denying ourselves for the sake of doing God's will. For many, this makes no sense. For those who have discovered its inner dynamic, it seems almost self-evident. For the one following the monastic way, it is the only road.
4The third step of humility is that a man submits to his superior in all obedience for the love of God, imitating the Lord of whom the Apostle says: He became obedient even to death (Phil 2:8).
Commentary
This degree of humility is always read to us on Good Friday, no matter what section of the Rule falls on that day. There have been many attempts to re-interpret this degree of humility, but it is really difficult to put any other interpretation on this: submit to the superior. There are some communities today where even the word "superior" is banished from the vocabulary. For Benedict, a superior is simply someone over us--not someone better than us, not someone who knows more than we do and for sure not necessary anyone more holy than we. The "superior" is simply another human being who is set over us. And we submit to the superior in obedience. Why? Because we want to die! This is no morbid desire, but simply the desire to die to ourselves so that we may live fully in Christ. Surely one of the quickest way to deep inner freedom is the mature choice to submit ourselves to another human being in obedience in all things except that which is sinful. Such obedience almost immediately opens a spiritual vista before us, showing that so much of what we hold important, even necessary, simply impedes spiritual growth. This is a tried and true road to living in Christ. It is a road that is often rejected today but which is a wonderful way to the Lord.
5The fourth step of humility is that in this obedience under difficult, unfavourable, or even unjust conditions, his heart quietly embraces suffering 6and endures it without weakening or seeking escape. For Scripture has it: Anyone who perseveres to the end will be saved (Matt 10:22), 7and again, Be brave of heart and rely on the Lord (Ps 26[27]:14). 8Another passage shows how the faithful must endure everything, even contradiction, for the Lord's sake, saying in the person of those who suffer, For your sake we are put to death continually; we are regarded as sheep marked for slaughter (Rom 8:36; Ps 43[44]:22). 9They are so confident in their expectation of reward from God that they continue joyfully and say, But in all this we overcome because of him who so greatly loved us (Rom 8:37). 0Elsewhere Scripture says: God, you have tested us, you have tried us as silver is tried by fire; you have led us into a snare, you have placed afflictions on our backs (Ps 65[66]:10-11). 1Then, to show that we ought to be under a superior, it adds: You have placed men over our heads (Ps 65[66]:12).
42In truth, those who are patient amid hardships and unjust treatment are fulfilling the Lord's command: When struck on one cheek, they turn the other; when deprived of their coat, they offer their cloak also; when pressed into service for one mile, they go two (Matt 5:39-41). 3With the Apostle Paul, they bear with false brothers, endure persecution, and bless those who curse them (2 Cor 11:26; 1 Cor 4:12).
Commentary
This step of humility gives some details or developments of the steps two and three. Today we are taught to resist injustice. We must stand up for our rights. We must protest. How far different is this attitude of the Holy Rule. There is surely no problem is stating that injustice is injustice. Benedict is not asking us to embrace immorality of any type. Yet we are invited to endure injustice with a quiet heart and embrace the suffering that it brings--for the sake of serving the Lord.
Again, we must say immediately that there are many who reject this teaching or who want to spiritualize it so that there is no sting to it. But in the sting comes the spiritual growth. In verse 41 Benedict is clearly stating that the one who follows the monastic way will suffer from the "superior." Clearly Benedict expects this and believes that spiritual growth will come through it.
Today there is huge emphasis on community, on leadership, on consensus and all the nice qualities that work so well in a perfect community. Benedict seems not to expect that kind of community at all. Consensus for Benedict lies in following the decision of the superior, even when the superior is stubborn, contradictory and stupid. It is interesting to see the contrast between the form of community so often advocated today and that of the Holy Rule. There is no doubt that Benedict wants the superior of the community to listen to the members; Benedict wants the superior to strive to make good decisions. The real challenge is when the superior does not do that or does it in a way that goes against me.
Am I willing to accept this challenge? Can I embrace this monastic road that leads to Christ? Will I let myself be put down so that Christ may triumph in me?
4The fifth step of humility is that a man does not conceal from his abbot any sinful thoughts entering his heart, or any wrongs committed in secret, but rather confesses them humbly. 5Concerning this, Scripture exhorts us: Make known your way to the Lord and hope in him (Ps 36[37]:5). 6And again: Confess to the Lord, for he is good; his mercy is forever (Ps 105[106]:1; Ps 117[118]:1). 47So too the Prophet: To you I have acknowledged my offence; my faults I have not concealed. 48I have said: Against myself I will report my faults to the Lord, and you have forgiven the wickedness of my heart (Ps 31 [32]:5).
Commentary
Now, to add insult to injury, Benedict asks the monk to reveal any sinful thoughts that enter his heart to the abbot! We can ask ourselves: Isn't it bad enough to have to admit the mistakes that I make that are all too obvious to everyone? Do I really have to reveal even the thoughts that come to me which I work to hard to conceal?
We come up against this question again: Do I want to follow this monastic path? Nobody is forcing me to do so. It is an invitation of the Lord. There are many today who follow the monastic way but who will not follow this path! We can certainly find lots of literature tell us that this is not the way to go.
I do not think that this is one of those things that monastic tradition has proven to be unworkable, such as the Abbot always eating with the guests. Rather, this is one of those things in the spiritual tradition that really demands a deep humility and most of us are simply scared to try this path. This path is not demanded of me, but the invitation is clearly there if I take the steps of humility seriously.
9The sixth step of humility is that a monk is content with the lowest and most menial treatment, and regards himself as a poor and worthless workman in whatever task he is given, 0saying to himself with the Prophet: I am insignificant and ignorant, no better than a beast before you, yet I am with you always (Ps 72[73]:22-23).
Commentary
If we have accepted the first steps of humility, this one is a cinch! If we have worked hard to do steps two, three, four and five, this sixth step will hardly delay us at all. We find this manner of living even among non-Christians who are seeking a spiritual path. What I do is not really important. How I do it makes all the difference in the world. Surely we have all felt the sting of being thought less capable that we think we are. Can we embrace that evaluation with peace and even with joy. It is not a matter of fooling others. We are not invited to think: "Oh, yes, I am undervalued and I shall offer it to Christ!" No, it is a matter of deeply believing that others evaluation of me are really not important and that I can do whatever I am asked to do--with great joy and gladness. This is not low self-esteem, but rather a simple recognition of who I am before the Lord. My value comes from the Lord. My life comes from the Lord. I give it back to the Lord without any fanfare.
1The seventh step of humility is that a man not only admits with his tongue but is also convinced in his heart that he is inferior to all and of less value, 2humbling himself and saying with the Prophet: I am truly a worm, not a man, scorned by men and despised by the people (Ps 21[22]:7). 53I was exalted, then I was humbled and overwhelmed with confusion (Ps 87[88]:16). 4And again: It is a blessing that you have humbled me so that I can learn your commandments (Ps 118[119]:71,73).
Commentary
Living this step of humility is impossible if we are looking at anything other than God. If we look at God and all else only in God, then we see only God in everything and yet still know our own weaknesses and failures. The weaknesses and failures of others no longer concern us or distract us--for we were never able to judge them anyway. Our own weaknesses and failures--there we do know the motivations and the lack of choosing God. We can truly say that we are inferior and of less value than all else. The purpose of this humility is to learn God's ways, God's commandments.
5The eighth step of humility is that a monk does only what is endorsed by the common rule of the monastery and the example set by his superiors.
Commentary
This step of humility goes against my desire to be different from others. So often I want to do that which is different simply to assert my own identity. What this step of humility is telling me is that I must find my identity from within, from within Christ, not from what I do. One Abbot said: "Follow the good example of the seniors, not their bad example." What a delight it is in a Monastery when we encounter young monks who simply want to do what is right and what is best and understand the meaning of this degree of humility intuitively.
6The ninth step of humility is that a monk controls his tongue and remains silent, not speaking unless asked a question, 7for Scripture warns, In a flood of words you will not avoid sinning (Prov 10:19), 8and, A talkative man goes about aimlessly on earth (Ps 139[140]:12).
Commentary
This step of humility trains us in patience, that wonderful virtue that helps us suffer for the sake of growth. For anyone: try to practice for one day not speaking unless someone asks you a question! What a learning experience this is! All of us can benefit from the discipline of this step of humility. How many words we use each day that are not really necessary. How often we use talk to distract ourselves.
9The tenth step of humility is that he is not given to ready laughter, for it is written: Only a fool raises his voice in laughter (Sir 21:23).
Commentary
This step is very much like the previous step, but now we struggle against our own laughter. There is a laughter that delights in the Lord and in others. Too often, however, our laughter comes from other realities within us. How often do I laugh from nervousness? Do I laugh at times simply because others are laughing--and sometimes the laughter hurts others or makes light of something that should be taken seriously? How much do I know about my own laughter--its causes and its effects?
0The eleventh step of humility is that a monk speaks gently and without laughter, seriously and with becoming modesty, briefly and reasonably, but without raising his voice, 61as it is written: "A wise man is known by his few words."
Commentary
If we have worked on the 9th and the 10th steps, this one is the combination of the fruits of the previous two. Silence can teach us to speak gently. Gentleness always helps others hear us. We know--all of us--that if we go to a person and start a conversation with insulting words, generally we will not be heard. Often just the tone of voice opens or closes our capacity of truly hearing the other person. Thus Benedict would have us speak with gentleness. And how many of us know people who take a half hour to say what could have been said in two minutes! What about ourselves? Can we strive to be modest, brief and reasonable in our speech? Does that really ask too much of us?
2The twelfth step of humility is that a monk always manifests humility in his bearing no less than in his heart, so that it is evident 63at the Work of God, in the oratory, the monastery or the garden, on a journey or in the field, or anywhere else. Whether he sits, walks or stands, his head must be bowed and his eyes cast down. 4Judging himself always guilty on account of his sins, he should consider that he is already at the fearful judgment, 5and constantly say in his heart what the publican in the Gospel said with downcast eyes: Lord, I am a sinner, not worthy to look up to heaven (Luke 18:13). 6And with the Prophet: I am bowed down and humbled in every way (Ps 37[38]:7-9; Ps 118[119]:107).
Commentary
Today, when there is so much emphasis on "integration," this aspect of humility should be understand easily. The interior attitude should be visible in the external deportment. There are people with very poor self-image who always have their heads bowed down and their eyes downcast--but this is obviously not true humility. The person who is humble has a true sense of self-worth. This person knows that God is always present and is centered in that reality, rather than in self. The truly humble person knows when to look up and when to look down, when to bow the head and when to lift the head, when to look and when to cast the gaze down.
7Now, therefore, after ascending all these steps of humility, the monk will quickly arrive at that perfect love of God which casts out fear (I John 4:18). 8Through this love, all that he once performed with dread, he will now begin to observe without effort, as though naturally, from habit, 69no longer out of fear of hell, but out of love for Christ, good habit and delight in virtue. 0All this the Lord will by the Holy Spirit graciously manifest in his workman now cleansed of vice and sins.
Commentary
At last we come to a quiet time in life. Surely it does come, even in the spiritual life. The monastic men and women of the desert said to beware of such times, because they can be illusion. Quiet time does not mean that there is no struggle, but life is certainly much easier. There are three things that characterize the monastic person at this level of integration: acting from the love of Christ, from good habit and from delight in virtue. Once in a great while we find this in young people in the monastery, generally we hope to find it in those who have lived the life for a number of years.