In the sixth century, as in modern society, class distinctions were used to protect the privileges of some at the expense of others. Even the most basic needs of food and clothing present opportunity to highlight the distinction between classes of people. However, St. Benedict sought community where all were equal before God. In this chapter, our Saint defines a most practical means of providing for the basic need of clothing based on local conditions rather than class standards. Clothes were to be functional rather than fashionable. Clothing was neither to be symbols of privilege nor poverty, but practical for the use of protecting us from the elements.
Benedictines differ in their interpretation and application of this chapter on clothing. Some communities focus on the style of habits used in the sixth century. Tunics and scapulars may be the daily wear for some. Others may wear clothing approved by the local prioress or abbot. However, all strive for simplicity and sufficiency. Sr. Joan Chittister writes,
Slavery to style is not Benedictine. Excess is not Benedictine. Ostentation
and pretension and fads are not Benedictine. Slovenliness and dirt are not
Benedictine. The Benedictine is clean, simple, and proper to the time and
place because the stewardship of the universe demands a commitment to
order, harmony, and rightness… The Benedictine is one of the world’s
uncomplicated types who have what is necessary for every occasion and
nothing more.[1]
Today clothing is easily available, but we hear advertisements like, “The clothes make the man.” Those messages are exactly what St. Benedict opposed. Clothes are necessary for modesty and protection, but we are made by God and in His image. Clothes are not to become idols for desire and worship. Even our simple clothes should never become the badge of our identity. Whether wear “normal clothes” or clericals, common dress or religious habits, our identity must remain in our relationship as children of God and His beloved.
[1]Joan Chittister, The Rule of Benedict: A Spirituality for the 21st Century (New York: Crossroad, 2010), 236-237.
