Religious and Monastic Life Explained by Dom Prosper Guéranger ~ Chapter III: On the Excellence and Observation of the Rule

Having explained the essential features of the monastic life, we must now instruct the novice on the excellence of the Rule, in order to inspire him with the respect which it deserves. This will be easily gained by considering that the man consecrated to God needs a support for his weakness in the struggle to live up to the requirements of the religious life in general and the monastic life in particular. It must also be remembered that to monks who live together as one society, common and definite laws are indispensable for the maintenance of order and the attainment of the object of the cenobitic life.

To satisfy this double want, in the course of time many religious rules have come into existence. Such great importance is attached to them by the Church, that she first ascertains and confirms its rule before she approves any religious society. Hence the custom of our times that the religious not only professes the three vows essential to his state, but also promises to live according to a certain rule approved by the Church. From this it follows that the life of a religious cannot be perfectly acceptable to God, unless it agrees in all things with the rule according to which he took his vows. The monk whose life is in constant opposition to the rule cannot flatter himself that he is on the straight road to heaven.

Let the novice, then, learn the true value of the Rule and apply himself with diligence and understanding to its practice even in the novitiate. It makes the religious pleasing to God by fortifying him against his weakness and prompting him to undertake a number of supernatural works which would scarcely have been performed otherwise. Lastly, it secures in the community the order without which it would not exist for any length of time in an edifying condition.

By the rule we mean not only the holy Rule of our Blessed Father St. Benedict, but also the Statutes approved by the Holy See which adapt the holy Rule to our circumstances without, however, altering its spirit and, lastly, the regulations and ordinances made by the legitimate authority in accordance with the Rule and the Statutes.

Behold in the holy Rule the testament of our holy Patriarch and the most precious legacy we have from him. Treat with respect the volume in which it is contained and listen devoutly to its reading in the Chapter and the Refectory. Memorize it cheerfully to the extent imposed upon you and be attentive in the fear of the Lord to the explanations and commentaries you receive in the instructions of the novitiate or in spiritual conferences.

There cannot be the least doubt that one of our principal sources of grace is to be found in mastering this truly admirable book, which has made so many Saints and which is stamped with the spirit of God. God alone could have inspired our great Patriarch with the charity, wisdom, mildness and force which excites our admiration in every line. If in our age there is no longer a literal observance of its precepts, we should at least lack none of its spirit; moreover, where our authorized practice is less severe, we should enter the more into the intentions of our holy Patriarch by accomplishing the little we do in such a manner that he may always acknowledge us as his children. It is through the Rule of St. Benedict that we are Benedictines; therefore, we must try, by every means in our power, to identify ourselves with it and imbue the work of our entire life with its spirit.

The Statutes, which have for their principal object the adaptation of the holy Rule to the moral and physical decline of the present generation, should also be held in sovereign respect by the novice, who ought to become well acquainted with them and observe them exactly.

But since it is necessary to state the precise extent of the obligations which you are called upon to assume, it is well to note the following: with the exception of those articles of the holy Rule and the Statutes which bear upon the matter of the vows or are at the same time established in Canon Law, the different precepts contained in the said holy Rule or Statutes are not obliging in themselves under sin. This generally accepted opinion agrees with the teaching of St. Thomas and saves us from overburdening the Conscience with a heavy yoke. It must not be forgotten, on the other hand, that any violation of the different points of the holy Rule and Statutes which proceeds from a feeling of contempt or is accompanied by scandal becomes a sin, mortal or venial, according to the degree of the contempt or the scandal.

Although you are, as novices, not yet under the obligation of the Rule or the vows, you should, nevertheless, accustom yourselves to the divers practices of the observance as if you were already bound by your profession. If his bodily or spiritual welfare demand it, greater indulgence may be granted to the postulant until he is somewhat accustomed to his surroundings. Too abrupt a transition from one mode of life to the other must be avoided. But the novice should conform to the letter of the common and particular observances of the professed and be happy to give God this proof of fidelity to his vocation.

Moreover, remember that a novice who is ungenerous or unfaithful in observing the rule runs the risk of not being permitted to make his profession; and even were he admitted to the religious state, he would still have incurred the most serious responsibility of having neglected the means of pursuing the vocation pointed out by God, which is one of the greatest dangers that our salvation may meet with in this world.

The thought that the bad example which he sets by violating the rule may be imitated by his brethren should also deter him from deserting the path of duty. To sum up, let everyone contribute to the common edification by preparing himself for a holy profession by perfect fidelity in all things.