This is a longer comment than given to many of the chapters of The Rule. The nature of our community warrants greater attention be given to journey. As a dispersed congregation, we are on perpetual journey. We cannot escape the necessity to venture out from the safety of our small community (the home) into the larger communities that surround us. We are sent. Jesus sent out his disciples (Matthew 10 and Luke 10). He gave them authority, instruction, warning, and reassurance. The Master Teacher provides us with a wonderful model of journey.
Before considering the model given by our Lord, look at the underlaying concern that our Father Benedict expresses in this chapter on venturing from the community. He was concerned that his brothers and sisters would be influenced by the world, rather than serving as a light to enlighten culture (Matthew 5:14-16). We are reminded in this chapter of The Rule to constantly call ourselves consciously to the real presence of God and the purpose of our lives as expressed in our vows; obedient to our instructions, stable in our testimony, and ever more transformed into Christ.
Authority. We have the general authority from Christ to go into the world. Our practical living makes travel necessary. However, we must remain vigilant that we remain true to ourselves who are called by Christ through our vows (all of our vows; from Baptismal Vows to Religious Vows) as we enter any environment. The environment must not be allowed to define who we are, our Vows define who we are, and more important – whose we are. The authority from Christ carries a purpose for our journey. We are ever teaching the world, most often through our presence among others.
However, there are journeys that need specific authority. The Abbot’s approval is needed for any journey where one is specifically representing the community. This is very applicable for our dispersed congregation. Recognized as vowed monastics, we often find ourselves invited to speak or act in some setting. However, we must consider many factors involved in such an opportunity. Am I equipped to speak or act in the setting? Do I have the sacramental authority to speak or act in the setting? How might my participation be perceived by others in the setting? Perhaps most important, how does my participation tempt me to self-pride? There are explicit and implicit considerations that may be rationalized by one who is honored by an invitation to speak or lead in a secular setting. The Abbot holds the responsibility and the authority to discern the wisdom of one’s participation. So, specific authority must be sought and granted for those journeys. Our journeys must always reflect the humility described in Chapter 7 of The Rule.
Instruction. Jesus gave clear instructions to his disciples who went out on journey. They were told what to do (pray), what to carry (not much), and what to say (“Peace be to this house”). They were emissaries of God, healing the sick and declaring the coming of God’s kingdom. These are the same instructions given to our brothers and sisters. Wherever you go, you are God’s emissary. Whatever circumstance you are in, you are to offer peace to that place and serve as in a ministry of presence to the hurting.
Instructions and equipping are responsibilities of the Abbot. Obedience to those instructions and receiving the equipping are the responsibilities of all of us. Chapter 2 addresses both of those responsibilities. It is through this mutual submission to one another, we grow in soul with one another.
Warning. With Saint Benedict’s instructions, he offers warnings. He forbids monks talking about what the traveler has seen in the community. This prohibition warrants discussing the application for our community. Terrene Kardong’s commentary is helpful. Kardong acknowledges that Benedict would not exclude edifying reports that one learns in their travels. Such reports benefit the community. However, Benedict may consider the adverse impact on disturbing reports that distract the community from its ascetic nature.
Perhaps an example for us is the intrusion of social media on our lives. Social media can be useful, but it often berates our souls with waves of negative and bemeaning reports and replies. Therefore, we must guard ourselves from the temptations of engaging in such conversations. We must limit the nature of the conversations that seep into our hearts from these threats. Certainly, social media is not the only source of these temptations. Still, it possesses a subtleness that threatens the attitude of our hearts. For this reason, our members must not engage in conversations (in social media or otherwise) that do not promote peace and edify others.
Kardong’s second point on this topic argues that there is on intrinsic value to being ignorant of the world’s condition. We do not hide from the instantaneous nature of sharing information that has been made inescapable by advancing communications. The question is in how the monastic responds to all of this information. What is our responsibility to the social degradation? Probably the most important thing that we can do is pray about it.[1]This is the foundation of our charsm. The warning for us is to be ever vigilant; remain cautious of the messages that we are hearing with the ear of our heart. Be equally alert to the testimony others hear from us.
Reassurance. This chapter is sobering and illuminates real dangers we face, especially as a dispersed congregation. However, we are reassured by our vows. The word “Monk” is rooted in the Greek word “monos” meaning solitary or one. Sharing our authority, instruction, warning, and reassurance, we grow toward oneness of mind and spirit. As a compassionate congregation, we must continually hold one another in prayer. Being dispersed, we are in “journey” much more than in cloister. The reality is that when we travel, everyone goes with us. We are never alone. Jesus and the community are always with us. We stand on the strength of the prayers of our congregation. This is the great blessing of our community from The Rule.
[1]Terrence Kardong, Benedicts Rule: A Translation and Commentary (Collegeville: Liturgical Press, 1996), 564-564.
