Excerpts from a message of Pope St. John Paul II
on the Feast of Saint Benedict

My revered Predecessor, St Gregory the Great, a Benedictine monk and celebrated biographer of St Benedict, invited us to discern the basis of a life wholly dedicated to “seeking and serving Christ, the one true Saviour” (Preface of the Mass of St Benedict), in the atmosphere of great faith in God and intense love for his law which motivated the original family of the saint from Norcia. This spiritual striving, which grew and developed as he faced the challenges of life, soon led the young man to foresake the illusions of worldy knowledge and possessions to devote himself to learning the wisdom of the Cross and to being conformed to Christ alone. From Norcia to Rome, from Affile to Subiaco, Benedict’s spiritual journey was guided by the one desire to please Christ. This longing was strengthened and increased during the three years he lived in the grotto of the Sacro Speco ..

His prolonged and intimate union with Christ prompted him to gather other brothers around him in order to carry out “those great designs and goals to which he had been called by the inspiration of the Holy Spirit” (ibid.). Illumined by divine light, Benedict became a beacon and guide for poor shepherds in search of faith and for devout people who needed direction in the way of the Lord. After a further period of solitude and difficult trials, 1,500 years ago, when he was barely 20 years old, he founded the first Benedictine monastery at Subiaco, not far from the Sacro Speco. In this way the grain of wheat that had chosen to hide itself in the soil of Subiaco and to waste away in penance for love of Christ, gave rise to a new model of consecrated life, becoming a fruitful ear of wheat.

The small, obscure grotto of Subiaco thus became the cradle of the Benedictine Order. From it a bright beacon of faith and civilization shone out which, through the example and work of the holy Patriarch’s spiritual sons, flooded the West and East of Europe and the other continents, as the marble plaque there records.

The fame of his holiness attracted scores of young men in search of God, whom he organized with practical genius into 12 monasteries. Here Sts Placid and Maurus were formed in an atmosphere of Gospel simplicity, living faith and active charity. The first splendid jewels of the monastic family of Subiaco, they were taught the “service of the Almighty” by Benedict himself.

The example of St Benedict and the Rule itself offer significant direction for fully accepting the gift of these anniversaries. First and foremost they invite a witness of tenacious fidelity to the Word of God, meditated on and received through “lectio divina”. This involves maintaining silence and an attitude of humble adoration before God, for the divine word reveals its depths to those who, through silence and mortification, are attentive to the Spirit’s mysterious action.

While the requirement of regular silence establishes times when human words must be stilled, it points to a style marked by great moderation in verbal communication. If it is perceived and lived in its profound sense, it slowly teaches the interiorization by which the monk opens himself to a genuine knowledge of God and man. In a particular way, the great silence in monasteries has a unique symbolic power of recalling what really counts: Samuel’s absolute availability (cf. 1 Sm 3) and the total, loving gift of self to the Father. None of the rest is eliminated, but is accepted in its profound reality and brought to God in prayer.

Familiarity with the Word, which the Benedictine Rule guarantees by reserving much time for it in the daily schedule, will not fail to instil serene trust, to cast aside false security and to root in the soul a vivid sense of the total lordship of God. The monk is thus protected from convenient or utilitarian interpretations of Scripture and brought to an ever deeper awareness of human weakness, in which God’s power shines brightly.

Along with listening to God’s Word there is the commitment to prayer. The Benedictine monastery is above all a place of prayer, in the sense that everything in it is organized to make the monks attentive and responsive to the voice of the Spirit. This is why the complete celebration of the Divine Office, whose centre is the Eucharist and which structures the monastic day, is the “opus Dei” in which “dum cantamus iter facimus ut ad nostrum cor veniat et sui nos amoris gratia accendat”.

The Word of Sacred Scripture inspires the Benedictine monk’s dialogue with God; in this he is helped by the austere beauty of the Roman liturgy in which this Word, proclaimed with solemnity or sung in plainchant ..
The primacy of the Word is thus affirmed in life .. Once it has been accepted, the Word searches and discerns, imposes clear choices and thus brings the monk, through obedience, into the historia Salutis summed up in the Passover of Christ, who was obedient to the Father (cf. Heb 5:7-10)

It is this prayer, memoria Dei, which makes unity of life possible in practice, despite multiple activities: as Cassian teaches, these are not demeaned but are continually brought back to their centre. By extending liturgical prayer to the whole day through the free and silent personal prayer of the brothers, an atmosphere of recollection is created in the monastery in which the actual times of celebration find their full truth. In this way the monastery becomes a “school of prayer”, that is, a place where the community, by deeply encountering God in the liturgy and at various moments of the day, introduces those who seek the face of the living God to the wonders of Trinitarian life.

May every Benedictine community present itself with a well-defined identity, like a “city on a hill”, distinct from the surrounding world, but open and welcoming to the poor, to pilgrims and to all who are searching for a life of greater fidelity to the Gospel !

Tools of Good Works

1 In the first place, to love the Lord God with thy whole heart, thy whole soul, thy whole strength.
2 Then, one’s neighbor as oneself.
3 Then not to murder.
4 Not to commit adultery.
5 Not to steal.
6 Not to covet.
7 Not to bear false witness.
8 To honor all (1 Peter 2:17).
9 And not to do to another what one would not have done to oneself.
10 To deny oneself in order to follow Christ.
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11 To chastise the body.
12 Not to become attached to pleasures.
13 To love fasting.
14 To relieve the poor.
15 To clothe the naked.
16 To visit the sick.
17 To bury the dead.
18 To help the troubled.
19 To console the sorrowing.
20 To become a stranger to the world’s ways.
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21 To prefer nothing to the love of Christ.
22 Not to give way to anger.
23 Not to nurse a grudge.
24 Not to entertain deceit in one’s heart.
25 Not to give a false peace.
26 Not to forsake charity.
27 Not to swear, for fear of perjuring oneself.
28 To utter truth from heart and mouth.
29 Not to return evil for evil.
30 To do no wrong to anyone, and to bear patiently wrongs done to oneself.
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31 To love one’s enemies.
32 Not to curse those who curse us, but rather to bless them.
33 To bear persecution for justice’s sake.
34 Not to be proud.
35 Not addicted to wine.
36 Not a great eater.
37 Not drowsy.
38 Not lazy.
39 Not a grumbler.
40 Not a detractor.
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41 To put one’s hope in God.
42 To attribute to God, and not to self, whatever good one sees in oneself.
43 But to recognize always that the evil is one’s own doing, and to impute it to oneself.
44 To fear the Day of Judgment.
45 To be in dread of hell.
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46 To desire eternal life with all the passion of the spirit.
47 To keep death daily before one’s eyes.
48 To keep constant guard over the actions of one’s life.
49 To know for certain that God sees one everywhere.
50 When evil thoughts come into one’s heart, to dash them against Christ immediately.
51 And to manifest them to one’s spiritual guardian.
52 To guard one’s tongue against evil and depraved speech.
53 Not to love much talking.
54 Not to speak useless words or words that move to laughter.
55 Not to love much or boisterous laughter.
56 To listen willingly to holy reading.
57 To devote oneself frequently to prayer.
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58 Daily in one’s prayers, with tears and sighs, to confess one’s past sins to God,
and to amend them for the future.
59 Not to fulfill the desires of the flesh; to hate one’s own will.
60 To obey in all things the commands of the Abbot even though he (which God forbid) should act otherwise, mindful of the Lord’s precept, “Do what they say, but not what they do.”
61 Not to wish to be called holy before one is holy; but first to be holy, that one may be truly so called.
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62 To fulfill God’s commandments daily in one’s deeds.
163 To love chastity.
64 To hate no one.
65 Not to be jealous, not to harbor envy.
66 Not to love contention.
67 To beware of haughtiness.
68 And to respect the seniors.
69 To love the juniors.
70 To pray for one’s enemies in the love of Christ.
71 To make peace with one’s adversary before the sun sets.
72 And never to despair of God’s mercy.
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These, then, are the tools of the spiritual craft.
If we employ them unceasingly day and night,
and return them on the Day of Judgment, our reward
from the Lord will be that wage He has promised:
“Eye has not seen, nor ear heard, what God
has prepared for those who love Him” (1 Cor. 2:9).