Discussion of works being necessary for believers often has sparked opposition with others who recognize salvation as the free gift of God’s grace fulfilled in Jesus mortality and His victory over death. Becoming entrenched on the debate of ‘works versus grace’ unfortunately misses the biblical value placed on each. Opposing perspectives limit us only to ‘either-or’ options. In truth, Holy Scripture and wise theologians throughout history have recognized truth is often found in the ‘both-and’. Nothing we can do will ever measure an ounce on a scale of salvation that is set to measure the redemption of the cross AND our works shape our faith and matures our spirit to reflect the Spirit of God. The substance of hope is faith AND the substance that bring faith alive is works (Hebrews 11:1 and James 2:17). This may challenge the ears of those who argue that we cannot earn our salvation. However, the challenge is rightly placed on the understanding of the purpose for work. If work’s purpose is merely to collect wages for performing tasks, then the argument against the role of work in salvation is valid. However, if the purpose of work is to form skills and accomplish tasks that grow our understanding and appreciation of the great work of salvation accomplished in the passion of Christ then our works build our faith, in-form our spirits, and grows our love of God. The issue, as James argues, is not works, but the intent of our works.
Benedict provides a simple inventory of necessary tools for good works. His instructions are unique from what we may first think in terms of listing tools to do good works. His is a list of character tools that define what one must be so that good works may flow forth from the heart. Being is at the heart of doing. He begins The Rule’s fourth chapter by writing, “First of all, love the Lord God with your whole hearts, your whole soul and all your strength, and love your neighbor as yourself.”[1] Benedict wisely begins filling our toolbox for good works with the Law as summarized by Jesus Himself (Matthew 22:37-40). Filled with the love of Christ, His passion flows out from us to others like unlimited streams of water.
A major obstacle to utilizing Christ’s tool of love is ourselves. Attitudes of self tend to seep into our thoughts and siphon off the focus of love. We become like a sea where waters flow in, but not out. The waters become stagnant and rancid. However, waters that are fed from an endless source are meant to feed others that they may be nourished. Grudges, deceit, acts of revenge against others act like dams that prevent the flow of love. Self-pride and indulgences may feed the worldly desires, but are poison to the spirit. They inhibit spiritual growth. Benedict summarizes, “Place your hope in God alone.”[2]
Benedict includes a “peacemaker’s paragraph” in this chapter. He introduces a refined tool. Perhaps this one of the most challenging tools to use in the entire inventory of the believer’s kit. It says that nonviolence is the center of community life. It is not a methodology of conflict resolution. It demands that adherents don’t begin the conflict at all. Chittister writes, “It doesn’t talk about communication barriers; it says, stay gentle, even with those who are not gently with you. It doesn’t talk about winning; it talks about loving.”[3] Nonviolence is the posture of Christ, who hears the angry words of the aggressor and gently recognizes the pain behind the anger. This is the posture which; cares for the wounds whether perceived and real (for all wounds are genuine), provides audience to the voiceless, and calls for societies to search for alternatives to vengeance that does not belong to humanity. In our homes, on the streets of our communities, in civil governments, Christ’s posture acknowledges the hurt and responds with care. He receives the anger, but responds with compassion. Benedict sets before us the task of deciding how we will respond. The is no room for excuses. We cannot rationalize with “but” in the search for exceptions. This is another place where The Rule is given as a measuring stick. Because these tools demand experience to use them effectively. We wrestle with our inner self value. The Rule echoes the call of Jesus, “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will save it. What good is it for someone to gain the whole world, and yet lose or forfeit their very self?” (Luke 9:23-25). Self-denial and cross bearing is a daily task, a journey, a continual growing, a maturing that is measured growth rather than a mission completed.
Listening to readings of Holy Scripture and devotion to prayer are cords that hold the communicant to the tools of good work. Benedict encourages us to “never lose hope in God’s mercy.”[4] These tools of love and peacemaking require experience and continual use in order to develop one’s skill. The outcome of faithful work is rewarded with stable community and amazing things that God has prepared for those who love Him (1 Corinthians 2:9).
[1] The Rule of St. Benedict in English, Collegeville, MN: Liturgical, 1982. pg. 26.
[2] _____, pg. 27.
[3] Chittister, Joan, A Spirituality for the 21st Century, New York, NY: Crossroads, 2016. pg. 58.
[4] The Rule of St. Benedict in English, Collegeville, MN: Liturgical, 1982. pg. 29.
