Mission Accomplished?

St. Benedict’s goal was to create a “school of God”. Immediately upon hearing this phrase I thought of a group that sought to imitate the life of Jesus. My instinct to create this definition of a “school of God” was heavily influenced by modern Christian ideals and well-known biblical passages. Christian culture consistently preaches that the best way to be close to God is to follow in His path to the best of human ability. While the definition of a “school of God” is certainly subjective, St. Benedict did not successfully accomplish the establishment of “school of God”, if such a school is one that attempts to follow the life of Jesus as closely as possible.

The physical confinement required by The Rule of St. Benedict, as well as the strict life style The Rule demands, inhibits the monastery’s members from being in the world but not of the world. Without the ability to freely mingle within the community monastic members are unable to effectively be part of the world. The concept of being in the world but not of it is one of the most preached ideals of modern Christianity, even though the bible never uses such wording exactly many verses of the new testament clearly illustrate this idea. One of the most obvious examples occurs in John as Jesus prays for his disciples saying, “My prayer is not that you take them out of the world but that you protect them from the evil one. They are not of the world, even as I am not of it. Sanctify them by the truth; your word is truth. As you sent me into the world, I have sent them into the world” (John 17:15-18, NIV). Similar messages are found in 1 Corinthians 9:19-23 and Romans 12:1. John 17, in combination with other passages, clearly shows God intends for his followers to go out among the people. Discipleship is a pillar of the Christian faith and Jesus certainly spent the majority of his adult life out in the world sharing God’s message. The Rule prevents this kind of vital discipleship. In Chapter 29 of The Rule of Saint Benedict the punishment for those who leave the monastery without orders from abbot is discussed. A monk is given three opportunities to re-enter; however, if he then chooses to leave again “he will be denied all prospect of return” (Chapter 29). Entering the outside world is viewed almost as an act of evil in The Rule. This concept is only further promoted in chapters 50 and 51 as the rules for brothers who have left the monastery via the abbot’s orders are given. If they deviate from their planned travels any more than deemed appropriate by abbot they face excommunication. The strictness The Rule holds in regard to interactions outside of the monastery not only prevents discipleship with the surrounding community, but also prevents monks from being among those that may need their help the most.

One of the most astonishing attributes of Jesus was the manner in which he cared for those society shunned. A prime example of this is found in John 4 when Jesus interacts with a Samaritan woman who has had five husbands and is currently with a man to whom she has not married. Such an individual would have been one of the lowest members of society, but Jesus was willing to interact and minister to her directly. Many similar accounts can be found in the Gospels. By confining the monks to the monastery they are unable to go out and interact with those deemed unfit by society, one of Jesus’ primary goals. The Rule of Saint Benedict certainly allows monks to individually focus on their faith, but the lack of external communication warrants the question: can you have a “school of God” that fails to allow discipleship and interaction as Jesus demonstrated? The restraints placed on members of a monastic community by The Rule contradict the most vital aspects of a “school of God.”