When did we separate work into secular (work of humankind) and divine (work of God)? Was this a product of the man’s sin in the garden? Did God segregate secular and divine work when He declared that Adam’s labor would demand his sweat? What drives us to claim our identity by our work? Am I jealous of my work as something that I possess or does it possess me? I do not suggest that I know the answer to these questions, but they are questions that I ponder. I do caution you from quickly concluding that you know the answer.
In the chapter before us, Benedict’s guidance for carrying out the “Work of God” is in reference to the Opus Dei, praying through the Psalms. He writes about the responsibility of the abbot, the discipline of leaders of the Liturgy of the Hours, as well as the tone of their work. Joan Chittister writes that our communal prayers are to be practiced according to a schedule, as well as practiced with splendor that praises God and edifies us.[1] Both regularity and beauty are important aspects of our prayers, personal and in community.
Benedict promotes two practical tenets in this chapter of The Rule. First, the abbot is responsible for scheduling the rhythm of daily activities in the monastic community. While the abbot may delegate his authority to someone else, the abbot remains responsible. There is an old military adage that declares, “One may delegate authority, but they can never delegate their responsibility.” For monastics, the abbot is responsible for the good order of the community. Brothers and sisters should never presume or usurp that authority by word or action. If we have been asked by responsible authority to serve in a particular role, then we serve. If we have not been asked, then we focus on our personal spirituality.
As we serve, let us examine ourselves by asking who benefits from our service. If I desire to do something, am I equipped to do that thing? Will others benefit from my service? Is my desire to serve fueled by my egotistical desire to demonstrate my abilities? These are difficult questions for us to answer for ourselves. We are biased. Therefore, there are needs for external eyes to discern our abilities and our motives. The abbot must have the compassion of Christ to possess those discerning eyes to see even into the dark corners of ourselves. He must lovingly speak to our desires. What we want may not be what is good for us or the community. Therefore, the abbot’s answer may not be what we desire to hear. Our spirituality is shape by obedience and humility. In the concluding words of St. Benedict in this chapter, “let this be done with humility, seriousness, and reverence, and at the abbot’s bidding [emphasis added].
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[1] Joan Chittister, The rule of Benedict: a spirituality for the 21st century, (New York: Crossroad, 2010), 209.
