The Patron Saint of Business Management: A new management style from a wise monk

The Patron Saint of Business Management

Other titles by the author How to Survive the Recession and the Recovery

The Patron Saint of Business managemaentmanagement A new management style from a wise monk

Anna Farago INSOMNIAC PRESS

Copyright © 2002 by Anna Farago All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, without the prior written permission of the publisher or, in case of photocopying or other reprographic copying, a license from CANCOPY (Canadian Copyright Licensing Agency), i Yonge Street, Suite 1900, Toronto, Ontario, Canada, M5E iE5. Edited by Mike O'Connor Copy edited by Adrienne Weiss Designed by Mike O'Connor

National Library of Canada Cataloguing in Publication Data Farago, Anna, 1978The patron saint of business management: a new management style from a wise monk / by Anna Farago. ISBN 1-894663-30-6 i. Personnel management. I. Title. HF5549.F35 2002 658.3

C2oo2-9038i2-X

The publisher gratefully acknowledges the support of the Canada Council, the Ontario Arts Council and the Department of Canadian Heritage through the Book Publishing Industry Development Program. Printed and bound in Canada Insomniac Press 192 Spadina Avenue, Suite 403 Toronto, Ontario, Canada, M5T 2C2 wwwinsomniacpress.com

In loving memory of Mary Keczan

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Contents Introduction by Enzo De Luca

9

The Life of Saint Benedict

n

History of the Benedictine Order

15

Asceticism and Monasticism

23

Rule i Of the Kinds of Life of Monks Rule 2 What Kind of Man the Abbot Ought to Be Rule 3 Of Calling the Brethren to Counsel Rule 4 Of Obedience Rule 5 Of Silence Rule 6 Of Humility Rule j Of the Divine Office During the Night Rule 8 How the Divine Office Is to Be Said During the Summer Season Rule 9 Of Reverence at Prayer Rule 10 Of the Deans of the Monastery Rule ii Of Excommunication for Faults Rule 12 How Concerned the Abbot Should Be About the Excommunicated Rule 13 Of Those Who Having Often Been Corrected Do Not Amend Rule 14 Whether Brethren Who Leave the Monastery Ought to Be Received Again Rule 15 How Young Boys Are to Be Corrected Rule 16 and 38 Cellarers and Priors—Assistants Rule ij Of the Tools and Goods of the Monastery Rule 18 Whether Monks Ought to Have Anything of Their Own Rule 19 Whether All Should Receive in Equal Measure What Is Necessary

27 31 39 43 47 51 65

-7-

67 69 71 73 77 79 81 83 85 91 93 95

Rule 20 Of the Weekly Servers in the Kitchen Rule 21 Of the Sick Brethren Rule 22 Of the Aged and Children Rule 23 At What Times the Brethren Should Take Their Reflection Rule 24 Of Those Who Are Tardy Rule 25 Of Those Who Fail in Any Other Matters Rule 26 Of the Daily Work Rule 27 Of Brethren Who Work a Long Distance from the Oratory Or Are on a Journey Rule 28 Travelling and Returning the Same Day Rule 29 Of the Reception of Guests Rule 30 Monks Receiving Letters or Anything Else Rule 31 Clothing and Footgear of the Brethren Rule 32 Manner of Admitting Brethren Rule 33 Of Priests Who May Wish to Live in the Monastery Rule 34 How Stranger Monks Are to Be Received Rule 35 Of the Order of the Monastery Rule 36 Of the Election of the Abbot Rule 38 Of the Porter of the Monastery Rule 351 Brethren Sent on a Vacation Rule 40 If Commanded to Do Impossible Things Rule 41 Defending One Another Rule 42 That Brethren Be Obedient to One Another Rule 43 Of This, That Not the Whole Observance of Righteousness Is Laid Down in This Rule

— 8—

97 101 105 107 109 113 115 121 123 125 129 131 135 141 143 147 153 159 163 167 169 171 175

Introduction by Enzo De Luca M5A

A patron saint is the special guardian of a person, group, trade, place or country. It appears that St. Benedict— described here as the patron saint of business management—was way ahead of his time with his great knowledge and experience of what we as business people encounter each workday We deal with sales, marketing, accounting and organizational issues. We endure intense competition, overbearing customers, stifling bureaucracies, strained capital resources and an intransigent workforce. Financial markets today are suffering from the greed and duplicity of some of the once mighty leaders of billion dollar corporations—the paradigms of twentyfirst century business. Born in the early fifth century in Italy, St. Benedict himself lived in a perilous political, economic and religious time. With the fall of Rome, the European countryside was torn to pieces, while political and religious organizations were breaking down. As security gave way to anarchy, and disease and invasion depopulated the countryside, people needed to compress and insulate themselves for sheer survival. It was due to this need that St. Benedict wrote his Rule—a guide to daily life firmly based on ascetic and monastic principles. — 9—

The Patron Saint of Business Management takes 43 of St. Benedict's rules and deftly applies them to modern-day business to show how, like the Benedictine order, a business can learn to prevail and flourish. Based on self-betterment, communal agreement on and observance of fixed rules, the order (or business) is a single entity headed by an abbot (or manager) who leads by example. The order maintains open lines of communication, facilitated by minimizing the levels of hierarchy. It demonstrates humility in its community, looks after its members, but also corrects them if they should stray Work is structured but varied in order to maintain enthusiasm and maximize output. The Rule focuses on other aspects of the order from hiring, firing, managing of assets, dealing with competition, and how to receive visitors into the monastery One of the most compelling rules is about the order or structure of the monastery The books and theories one reads in business school use a pyramid to emphasize the power of the CEO and the levels of hierarchy beneath him. In contrast, St. Benedict's Rule uses the image of a tree with strong varied branches representing three^ different levels of management: corporate, business and functional. What this tree-structure proves is that fewer levels work to strengthen communication, organization and productivity The Rule of St. Benedict grew out of necessity Its observance by the monks has enabled it not only to endure, but to flourish. The Rule remains a relevant guide for btisiness management today and beyond—in good and bad financial times.

— IO —

me Life of Saint Benedict Little is known about the man who was St. Benedict. All that we know of his life comes from the writings of St. Gregory in his Second Book of Dialogues. However, his account of the life and miracles of Benedict cannot be regarded as a biography in the modern sense of the term. Gregory's purpose in writing Benedict's life was to edify and to inspire, not to seek out the particulars of his daily life. Gregory sought to show that saints of God, particularly St. Benedict, were still operative in the Christian Church in spite of political and religious chaos present in western Europe. What we do know for certain is that St. Benedict, the founder of the celebrated Benedictine order, is the most illustrious name in the early history of Western monasticism. The monastic system, destined to exercise an enormous influence for centuries, owes its expansion and organization to him. According to St. Gregory, Benedict was born at Nursia in Umbria around the year 480. He belonged to an old Italian family, and was sent as a boy to Rome to be educated. However, the disorder and vices of the capital drove him into solitude while still a youth. The Roman empire was crumbling, shaken by the successive assaults of barbarians, and average people were prey to — ii —

violence and corruption. Young Benedict fled from the wickedness around him. Benedict took refuge in a solitary gorge formed by the Arno River, about 40 miles from Rome. There, in a dark inaccessible grotto near Subiaco, he found solitude and shelter. A neighbouring monk supplied him with food let down by a rope. Yet, grave dangers assailed him. After spending about three years in seclusion, a neighbouring convent of monks insisted upon choosing him as their leader. He warned them of the severity of the rule he would exercise, but they would not be dissuaded. He had hardly commenced his office when some disgruntled monks attempted to poison him. The cup containing the poison was no sooner in Benedict's hands than it burst apart; and, calmly reproving them for their ingratitude, he left them and withdrew once more into his solitude. By this time, however, Benedict's fame had spread, and it was impossible for him to remain closed off from the world. Crowds gathered around him, and he founded twelve cloisters in the lonely valley of the Arno and on the adjacent heights. Young patricians from Rome and elsewhere were attracted to these fraternities. But with increasing fame came also threats to his life. An envious priest tried to poison Benedict—he miraculously survived. The same priest then tried to discredit Benedict and his monks by sending "seven lewd girls" into the monastery, to seduce them. Benedict decided to leave this dangerous neighbourhood, regardless of having spent thirty years there. He journeyed southwards, and settled at Monte Cassino, an isolated and picturesque hill near the source of the Liris. At the time an ancient temple of Apollo remained a place of

— 12 —

worship for the local residents. Benedict, in his holy enthusiasm, demolished the temple and erected two oratories in its place. Around these oratories gradually rose the famous monastery which was destined to carry the name of its founder throughout the Christian world. Benedict lived for another fourteen years at Monte Cassino after beginning this great work. His sanctity and influence grew during this period, as illustrated by his encounter with the barbarian king Totila, who made himself master of Italy and its capital. Totila sought Benedict's approval, and, prostrating himself at his feet, accepted a rebuke for his cruelties, and departed a humbler man. Benedict's last days were spent with his sister Scolastica, who had also forsaken the world and given herself to a religious life, having established a convent near Monte Cassino. The rules of the order allowed the brother and sister to meet only once a year. He had come to pay his accustomed visit. They had spent the day in devout conversation, and, in the fullness of her affection, Scolastica entreated him to stay the night at the convent. Benedict was not to be prevailed upon. His sister burst into tears and bowed her head in prayer. Immediately the heavens became overcast, thunder was heard, and the rain fell in torrents—it was impossible for Benedict to depart for the night. Scolastica died in the morning. A few days later Benedict died quietly in a church. He was buried at Monte Cassino by his sister's side. Benedict's Rule was meant to be understood as a manual for living everyday life like Christ, in the service of God. Written, developed and implemented in a

— 13 —

dangerous political and religious climate, the Rule and its author attracted a following no one could have predicted would endure for centuries. With incredible perseverance and unparalleled holiness and devotion, the Benedictine order continues its practices today making it one of the most successful "organizations" in human history.

— 14 —

History or the Benedictine Order Orders can be defined as structural hierarchies or understood as "commands" given by a person of authority to individuals of lower rank. Religious orders recognize both the structural and commandeering nature of hierarchical systems. The authority of Orders is centralized in one location and in a board of select members. One of the defining characteristics of the Benedictine Order in contrast, is that it is governed not by a hierarchy of superiors, but by a list of Rules that has earned the respect of its members to such a degree that it achieves the bond of allegiance that would ordinarily be created by a centralized authority. And the Rules can be modified according to the needs of each house of the Benedictine Order. No verifiable proof exists to date that St. Benedict founded any Order in particular. He began his legendary founding of the Benedictine Order in a grotto in Subiaco, a small city near Rome, where he sought solitude and dedicated himself to hard labour. Already known for his sanctity, a following of monks quickly formed around Benedict leading to the development of twelve monasteries each housing twelve monks. From the grotto Benedict moved on to form the celebrated Abbey of Monte Cassino. It is believed that Benedict — 15 —

wrote his Rules at Monte Cassino for the twelve monasteries that he had established. It is his philosophy that would become the foundation of his monasteries. The monks abided by his Rule as they would the Bible, but were not obedient to Benedict himself. It is unconfirmed but most agree that the third abbot of Monte Cassino is responsible for beginning to spread the Rules beyond the confines of the original twelve monasteries. After Monte Cassino was ransacked by the Lombards around AD 577, the monks fled to Rome and presided there for over 140 years. It is believed that the diffusion of the Rules to the rest of the Christian world occurred within that short time span. St. Augustine carried the Rule from St. Andrews monastery in Rome to England around AD 595 in a mission to evangelize England. The Rule was promoted both through example and print with monks distributing its traditions as well as copies during their tours, particularly throughout France. Some monasteries took from the Rule what they desired while others rebuilt themselves based solely on its words. The monasteries founded by St. Augustine were some of the first to embrace an organizational structure. Following a decrease in the need for community presence due to Christianity's rapid spread, the Benedictine monks retained their unity but needed to revamp their organization to draw a new source of motivation. The English monasteries attempted a reform with a new set of rules called the "Concordia Regularis." Less than a century later, more rules were introduced into the monasteries to regulate the monks' lifestyles. The new rules were meant to create a centralized authority by those that implemented them, but

—16 —

the strategy did not work. The Rule existed for the first four or five centuries after St. Benedict's death as the only common link between all the new monasteries that had been established. Monasteries were like businesses that keep departments isolated from one another though they all work towards the same goal. The premise of the monasteries that were under the Rule's guidance was that they were independent and not ruled by a greater governing hierarchy. The fact that the Benedictine monasteries never fell under the rule of one solitary congregation and have remained an entity without experiencing any period of dissolution, makes them unique in history. Of course, monks, being human, strayed from the Rule and failed their Christian beliefs. The history of the Benedictine monastery is peppered with scandal. However, the reformations that repaired these cracks in the Benedictine foundation are stronger than the scandals because they were drawn from the Rule itself—there were no external influences for reform. The Rule impacted the people and institutions of England more than any other country The history of the English Church is the history of the Benedictine Order. Preceding its popularity in England, the Order travelled through Germany, then Denmark, Scandinavia and Iceland. About 100 years later Spanish monasteries adopted the Rule. By the ninth century, the Benedictine Order had become the only form of monastic life in Western Europe, excluding Scotland, Ireland and Wales where Celtic observance would prevail for another 300 years. After a few centuries in which the separate monas— 17—

teries coexisted, the monasteries grew so much in number that they recognized the need for change. The fact that monasteries were self-contained was beginning to be a problem because the increasing population required amalgamation. As a result, the monasteries began developing branches that retained dependence with or connection to the originating monastery. The Ru/e's guidance still prevailed, but the monasteries began congregating independently, which strengthened and shaped the Benedictine existence. For organizational purposes, and not power-seeking ones, the monasteries began to amalgamate, taking their lead from an example set by the Abbey of Cluny around 910. The abbot of Cluny, St. Berno, became the head of a group of dependent monasteries and initiated the first governed order of monasteries. By the twelfthcentury St. Berno's efforts proved fruitful as the congregation grew to more than 300 new monasteries in Spain, England, Poland, Scotland, Italy and France. Many monasteries attempted to match Cluny's success—using the Rule of St. Benedict to nourish and grow an order—but many missed one essential part of the equation: community. In France, around AD 817, Benedict of Aniane attempted to reform a group of houses by confederating them. With powerful friends like Louis the Pious (Benedict connected the central monastery to his palace), Benedict sought absolute uniformity among all his residing monasteries by assembling a council that did not include the community beneath him and by developing a series of eighty new or modified rules (called capitula). Though the capitula contained rules that were current to the times, the lack of community involvement broke a basic Rule, and cen-

—18 —

tralized authority ended with Benedict of Aniane's death. Even Benedictine monasteries that lived by the Rule did not necessarily follow it in its entirety or else they operated independently without community involvement from fellow Benedictine monasteries. Yet by the twelfth century almost all the Benedictine monasteries that existed independently joined forces with the abbey of Cluny The confederation did not aim to strengthen a centralized government at Cluny—it aimed to better maintain the Rules of the Benedictine order. Cluny encouraged the same mutual dependence that the Rule encourage. Cluny was successful in unifying the cause of Christianity and making the work of the monasteries within communities more efficient. Following Cluny, such respected abbeys as Monte Cassino and Subiaco modelled their spiritual life after St. Berno's example. Uniform observance prevailed into the tenth, eleventh and twelfth centuries among monasteries that followed the customs and policies of Cluny. This uniform observance was maintained among the monasteries while enabling them to govern independently. A number of Benedictine abbeys maintained their original independence well into the twelfth century despite centralization. The last of the independent monasteries was drawn in when a council in 1215 decided that all monasteries would unite into a congregation. The congregation was to hold meetings regularly with representatives from each abbey to retain effective communication between all the monasteries. In a sense, 1215 was the beginning of corporate level management. In each congregation one abbot was elected

— 19 —

president and declared responsible for maintaining the Rule within the defined section of the congregation. The president was not to interfere with the independent authority of the monastery: By the fourteenth century, the black monks (monks who follow the Rule in its purest form) inhabited almost every country in Western Europe. It is estimated that 37, ooo monasteries existed at the beginning of the fourteenth century. Numerous members of royalty and individuals of religious prestige like Gregory the Great adopted a Benedictine lifestyle. For nearly two successive centuries, Benedictine monasteries flourished with little or no scandal. Then in the sixteenth century the Reformation and religious wars began to wear down the monasteries reducing their numbers to 5,000. In some countries, such as Denmark and Iceland, havoc spread amongst the monasteries, reducing their number to about 5,000. Eventually the Lutherans succeeded in wiping out numerous monasteries in Denmark, Iceland, Sweden and Germany. With no time to recover, the monasteries experienced not only the repercussions of the French Revolution, but the arbitrary rule of Joseph II of Austria who completed the job. By the early part of the nineteenth century the order numbered scarcely more than 50 monasteries. The twentieth century witnessed slow revivals of Benedictine orders and numbers increased to 150. If we include all Benedictine congregations, the numbers currently sit near 700. The Benedictine monasteries have existed consistently since the fourth century. They remain an integral part of worldwide religious history, having endured political strife, wars and reform to grow to global pro— 20 —

portions. The monasteries have never utilized a central authority figure—they've maintained a flourishing existence with the assistance of a few simple rules to sustain their purpose and perspective.

— 21 —

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Asceticism and Monasticism Knowledge of monasticism and its roots in ascetical theology is important before learning the Rules this book presents for all employees in an organization. Ascetical theology is based on ascetics, which is derived from the Greek word askesis meaning "practice," "bodily exercise" and "athletic training." The Christians adopted the term to mean "polishing" or "refining." Christian asceticism grew to include fasting, abstinence, vows and poverty but its main tenet is a dedication to the betterment of one's life. Though asceticism presented various challenges to test one's will or dedication to God, monasteries usually formed around one challenge—such as a vow of poverty. Monasticism by definition is the act of dwelling alone, from the Greek derivative "monos." Despite the early Christian disapprobation of congregations separate from church monasteries, the monastic ideal of asceticism became popular. Monasticism is a means to an ascetic end, which in business terms means a polished and efficient organization. For a business organization, monasticism is not meant in the reclusive, isolated way that it is interpreted in Christian terms— rather, it is the theology behind any "congregation" that abides by fixed rules. Benedictine monasteries, for — 23-

example, observe the Rule of St. Benedict. According to the Apostle Paul, there are two duties to fulfill before achieving an ascetic ideal. The first duty is called "putting off the old man"—the earthly being whose focus rests on material existence on earth. Immoral, sinful acts and thoughts must be eradicated to make room for the second duty. The second duty is "putting on the new man"—a reference to Christ, or in a broader sense, the image of Christian perfection. Business is no different. Employees must be prepared to adopt new policies, purposes and goals. An organization that prepares to present new "rules" to its employees must in turn prepare the employees to remove individualistic thinking and work as a whole community towards the company's purpose. The rules that follow apply to business management by requiring dedication from all employees in the same way monasteries order monks to be faithful to the rules and have unquestionable loyalty to God. As the history of the Benedictine Orders shows, monasteries that only embrace the Rule half-heartedly do not last. Organizations should have fixed rules that are clear to all employees. Monasteries are focused on a unified purpose. Businesses employ people who recognize that a collective effort will achieve success not for themselves but for their company. The monasteries live for God through ascetic practicesvthat are opposed to the world's practices. If the world overconsumes, the monks fast. If the world is obsessed with material wealth, the monks take a vow of poverty. The monks find success in opposing the real-world principles that they feel God's word does not teach. In business, a company strives to be a strong, efficient work environ-

— 24 —

ment with dependable employees who are proud to work for their company. In business, employees' successes come not from the fulfillment of their everyday tasks but in upholding the philosophy that the company strives to live by. Individual success is ascetic—organizational success is monastic.

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Rule 1

Or tne Kinds of Life of Monks It is well known that there are four kinds of monks. Tne first kind is that of Cenobites, that is, the monastic, who live under a rule and an Abbot. The second kind is that of Anchorites, or Hermits, that is, of those who, no longer in the first fervor of their conversion, but taught bu long monastic practice and the help of many brethren, have alreadt) learned to fight against the devil; and going forth from the rank of their brethren well trained for single combat in the desert, theii are able, with the help of God, to •^J \ cope single-handed without the help of others, against the vices of the flesh and evil thoughts. 5ut a third and most vile class of monks is that of Sarabaites, who have been tried btj no rule

— 27 —

under the hand of a master, as gold is tried in the fire (cf Proverbs 27:2.1) j but, soft as lead, and still keeping faith with the world by their works, theti are known to belie God bti their •J ^J tonsure. Living in two's and three's, or even singLj, without a shepherd, enclosed, not in the Lord's sheepfold, but in their own, the gratification of their desires is law unto them; because what theu choose to do theu call holt), but what theu dislike theq hold to be unlawful. ^J >^J But the fourth class of monks is that called Landlopers, who keep going their whole life long from one province to another, staging three or four datjs at a time in different cells as guests. Always roving and never settled, thetj indulge their passions and the cravings of their appetite, and are in every watj worse than the Sarabaites. It is better to pass all these over in silence than to speak of their most wretched life. Therefore, passing these over, let us go on with the help of God to laq down a rule for that most 1

^

valiant kind of monks, the Cenobites.

— 28 —

Understanding employees is as important as categorizing the types of monks that reside in each monastery. People do not assimilate with fellow coworkers just because they happen to work under the same company roof. Skill and personality are unique to each individual and need to be managed accordingly. St. Benedict categorizes his monks into four categories; employees can be grouped into this same system. The first type of employee is obedient. Embracing order and instruction, the Cenobite employee is hardworking, dedicated and prefers to perform rather than come up with his or her own ideas. The Anchorite employee prefers to work on his or her own. Intelligent, proactive and full of initiative, the Anchorite is reliable but works best on solitary projects. The Anchorite employee has the education and organizational skills necessary to cope with little supervision and few instructions. Sarabaite employees recognize rules and at times works against them. Their work ethic is excellent when they choose, but it can also be a source of weakness if they find the project uninteresting or outside of their regulated duties. Landlopers are temporary or contract employees. Like their Benedictine counterparts, these employees do not stay long enough to develop a rapport with the company. They do their jobs well and concisely as they are either specialized or focused, but be wary of their lack of loyalty and understanding of corporate culture. The difference between categorizing monks and employees is that monks adopt and mold themselves to their respective titles. Employees will not take kindly to being called an "Anchorite." Nor will they work to — 29 —

fulfill characteristics of any one type of employee. Assume that all employees strive to be the best they know how to be and use the categories to further understand the company's work dynamic.

— 30 —

Rule 2

What Kind of Man the Abbot Ought to 5e

me Abbot who is worthq to be over a ^J monastery, ought alwaiis to be mindful or what •J1 O C/ he is called, ana make his works square with his name or Superior. Tor he is believed to hold the place of Christ in the monastery, when he is called by his name, according to the satjing of the Apostle: "You have received the spirit of adoption of sons., wherebij we cm Abba 1

(rather)"

s *

^~x

(Rom 5:1^). Therefore, the Abbot

should never teach, prescribe, or command (which God forbid) anything contrary to the laws of the Lord; but his commands and teaching should be instilled like a leaven of divine justice into the minds of his disciples. Let the Abbot alwaus bear in mind that he must

— 31 —

give an account in the dread judgment of God of both his own teaching and or tne obedience or his disciples. And let the Abbot know that whatever lack of profit the master of the house shall find in the sheep, will be laid to the blame of the shepherd. On the other hand he will be blameless, if he gave all a shepherd's care to his restless and unrulu flock, and took all Ipains to ^/ correct their corrupt manners; so that their shepherd, acquitted at the Lord's judgment r i J ^ seat, mat) sat) to the Lord with the Prophet: "I have not hid Tnu justice within mq heart. 1 have *^x

)

*-x

declared Thu truth and Tnu salvation" (Psalms ^J ^ 5?B-O]:11).

Cc

5ut

thet)

contemning

have

despised me" (Isaiah 1:2; Ezekiel 2O:2/). men at length eternal death will be the crushing doom of the rebellious sheep under his charge. When, therefore, anqone taketh the name of ^J Abbot he should govern his disciples by a twofold teaching; namelu, he should show them all that is O gpod and holu bu his deeds more than U U by his words; explain the commandments ofGod to intelligent disciples by words, but show the divine precepts to the dull and simple by his works. And let him show by his actions, that whatever he teacheth his disciples as being contrary to the law of God must not be done, "lest perhaps when he hath preached to oth-

— 32 —

ers, he himself should become a castaway33 (1 Corinthians 9:2.7'), and he himself committing sin, God one day say to him: "Why dost thou declare My justices, and take My covenant in thu mouth? 5ut thou hast hated discipline, and *—' I 33 hast cast My words behind thee (Psalms +9\5O]:l£~1/). And: "Thou who sawest the mote in thu brothers eqe, hast not seen the beam in •^J ^-/ 33 thine own (Matthew J~?j). Let him make no distinction or persons in the monastery. Let him not love one more than another, unless it be one whom he findeth more exemplary in good works and obedience. Let not a free-born be preferred to a freed man, unless there be some other reasonable cause. 5ut if from a just reason the Abbot deemeth it proper to make such a distinction, he mau do so I I \J in regard to the rank of anuone whomsoever:' O vV otherwise let everuone keep his own place; for *~^ 1 I whether bond or free, we are all one in Christ (cf Galatians 7>:28-) Ephesians 6:8"), and we all bear an equal burden of servitude under one Lord, "for there is no respect of persons with God33 (Romans 2:11). We are distinguished with Him in this respect alone, if we are found to excel others in good works and in humility. Therefore, let him have equal charity for all, and impose a uniform discipline for all according to merit. \~s

^»^» -333

Por in his teaching; c? the Abbot should alwaus ^ observe that principle of the Apostle in which hesaith: "Reprove, entreat, rebuke" (2 Timothy 4:2), that is, mingling gentleness with severity, as the occasion mau call for, let him show the severity of the master and the loving affection of a father. He must sternlq rebuke the undisci\^/ plined and restless,- but he must exhort the obedient, meek, and patient to advance in virtue. But we charge him to rebuke and punish the negligent and haughty. Let him not shut his etjes to the sins of evil-doers,- but on their first appearance let him do his utmost to cut them out from the root at once, mindful of the fate of Helf, the priest of Silo (cf 1 Samuel 2:11-4:15). The well-disposed and those of erood underr ^ standing, let him correct at the first and second admonition onlq with words; but let him chastise •^s I the wicked and the hard of heart, and the proud and disobedient at the vem first offense I

"^

with stripes and other bodilu punishments, knowing that it is written: "The fool is not corrected with words" (Proverbs 2^:1^). And again."Strike tnu son with the rod, and thou shalt *~s deliver his soul from death" (Proverbs 2^:14). The Abbot ought alwatis to remember what he O J is and what he is called, and to know that to whom much hath been entrusted, from him

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much will be required; and let him understand what a difficult and arduous task he assumeth in governing souls and accommodating himself to a variety of characters. Let him so adjust and adapt himself to everyone—to one gentleness of speech^ to another by reproofs, and to still another bu entreaties, to each one according to his bent and understanding—that he not onlu suffer no loss in his flock, but mau rejoice *^s

«^x

^J

in the Increase of a worthu fold. ^_x

Above all things, that the Abbot mau not neglect or undervalue the welfare of the souls entrusted to him, let him not have too great a concern about fleeting, earthlu, perishable things; but let him always consider that he hath undertaken the government of souls, of which he must give an account. And that he mau not erhaps complain of the want of earthlu means,

E

± him remember what is written: "Seek tje first

the kingdom of God and His justice, and all these things shall be added

unto you33

(Matthew 6?fy • And again: "There is no want to them that fear Him" (Psalms ^CH-MO). And let him know that he who undertaketh the government of souls must prepare himself to give an account for them; and whatever the number of brethren he hath under his charge, let him be sure that on judgment dau he will, without

— 35 —

doubt, have to give an account to the Lord for all these souls, in addition to that of his own. And thus, whilst he is in constant fear of the Shepherd's future examination about the sheep entrusted to him, and is watchful of his account for others, he is made solicitous also on his own account; and whilst by his admonitions he had administered correction to others, he is freed from his own failings.

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Derived from the word "abba," which means "father," an abbot does not function as a superior to the monks in his house. By definition the abbot is head of the buildings that house the monks. When appointing corporate level staff, think in terms of selecting an abbot. People who first and foremost exemplify the company philosophy should fill the highest-ranking positions in the company. No room exists for teaching, prescribing or commanding anything contrary to the company philosophy. CEOs, board of directors and other management level staff are accountable for their own actions and the actions of those in the departments that they are responsible for. Management level staff must understand that they are not superior than those at other levels of employment. They should think in terms of being head of a family. They are responsible for the well-being of the company and the actions of employees they are in charge of. Parents are responsible for the actions, successes and failures of their families, just as abbots are for their abbeys, and head offices are for their companies. Being the most knowledgeable and accountable for the company's success, corporate level staff should be wary of their influence on other levels of staff. Head office must encourage the philosophy of the company through intelligence, and exemplify it through action. Although head office holds the most responsibility in the company, the rest of the company should not feel of a lower rank. Management staff, when called to make authoritative decisions among other staff, must do so without overriding another's place in the monastery. If someone is due for promotion, a raise or an award, this must be done without demeaning the position of any— 37 —

one else. Recognition of a staff member should not disrupt or displace the roles of any other staff member. At times it will not be recognition that is the challenge, but discipline. As the highest voice of authority, the management level staff will at times be called to discipline. Recalling the parental role within the company, discipline should be administered with the care and concern of a parent, yet with the severity of authority. Remember that although management level staff must be earnest with other staff as a parent would be with a child, they also have to maintain adherence to company philosophy. Management level staff should understand each staff member and discipline according to his or her personality. The end goal of discipline is not to lose a staff member, but increase the productivity of the company by correcting problems that arise. With the company philosophy always at the forefront, management level staff should remember that people make up the company, not money. Success is, of course, found in the company's bottom line, but head office must be aware that it is people that make the company successful, be it the top sales people or the person who makes coffee in the morning. The "abbots" of any company represent the company philosophy in all respects.

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Rule 5

Of Calling tne 5retnren to Counsel

Whenever weighty matters are to be transacted in the monastery, let the Abbot call together J O the whole community, and make known the matter which is to be considered. Having heard the brethren's views, let him weigh the matter with himself and do what he thinketh best. It is for this reason, however, we said that all should be called for counsel, because the Lord often revealeth to the Juounger what is best. Let the O brethren, however, give their advice with humble submission, and let them not presume stubbornly to defend what seemeth right to them, for it must depend rather on the Abbot's will, so that all obeu him in what he considereth best. 5ut as it becometh disciples to obetj their master, so also it becometh the master to dispose

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all things with prudence and justice. Therefore, let all follow the Rule as their '

the execution, as if the matter had been commanded by God Himself. Of these the Lord saith: "At the hearing o of the ear he hath obeued u Me" (Psalms 1/[1S]:^). And again He saith to the teachers: "He that heareth uou heareth Me" (Lulce1O:l6). Such as these, therefore, instantlu quitting their own work and giving up their own will, with hands disengaged, and leaving unfinished what thetj were doing, follow up, with the readtj step

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of obedience, the work of command with deeds; and thus, as if in the same moment, both matters—the master's command and the disciple's finished work—are, in the swiftness of the fear of God, speediltj finished together, whereunto the desire of advancing to eternal life urgeth them. They, therefore, seize upon the narrow waq whereof the Lord saith: "Narrow is *_x

the watj which leadeth to life" (Matthew/:14), so that, not living according to their own desires and pleasures but walking according to the judgment and will of another, theu live in monasteries, and desire an Abbot to be over them. Such as these trulu live up to the maxim *^s

\

of the Lord in which He saith: "I came not to do Mtj own will, but the will of Him that sent Me" (John£:3S). mis obedience, however, will be acceptable to God and agreeable to men then onltj, if what is commanded is done without hesitation, delatj, lukewarmness, grumbling or complaint, because the obedience which is rendered to Superiors is rendered to God. Tor He Himself hath said: "He that heareth LJOU heareth Me" (Luke 1O:l£). And it must be rendered by the disciples with a good will, "for the Lord loveth a cheerful giver (2 Corinthians 5^7)- "For if the disciple obeueth with an ill will, and murmureth, not onLj with lips

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but also in his heart., even though he fulfil the command^ Ljet it will not be acceptable to God, who regardeth the heart of the murmurer. And for such an action he acquireth no reward; rather he incurreth the penaltu of murmurers, I *~-^ unless he maketh satisfactory amendment.

i next three rules examine the virtues of obedience, silence and humility, desired for all levels of staff. Following a Rule or a company philosophy takes much more discipline than following orders. A company that runs on a philosophy rather than a hierarchy can achieve obedience through constant example. Obedience should not come from fear of job loss or recrimination, but from a desire to perform well and better the company. How does one acquire the kind of obedience that is contagious? Obedience should come naturally, and never be performed with doubt or an ulterior motive. Regardless of the position of the person requesting assistance, tasks should be taken on and completed without delay. Corporate and business levels are expected to display obedience with functional levels and vice versa. Often people ask for assistance before actually taking the time to handle the task themselves because they don't always expect quick responses. If an individual knows that their request for assistance will be met immediately by another, they will be encouraged to organize their tasks in order not to constantly disservice others.

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Obedience must also be an unquestioned act. Following with the knowledge that requests will be filled without delay is that they will also be filled without question. If a request is made, people will know that the request must be deserving or else it would not have been asked for. This form of obedience in employees—regardless of position—comes from everyone responding to tasks not according to their own interests but from a desire to live up to the company philosophy. There should be no ulterior motive for obeying a request. Nor should employees harbour ill will if recognition for their assistance doesn't come.

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Rule 5 Or Silence

Let us do what the Prophet saith: "I said, I will take heed of mi) waijs, that 1 sin not with nuj tongue: I have set a guard to nuj mouth, I was dumb, and was humbled, and kept silence even from good things" (Psalms 5SB?]:2~5). Here the prophet showeth that, if at times we ought to refrain from useful speech for the sake of silence, how much more ought we to abstain from evil words on account of the punishment due to sin.

Therefore, because of the importance of silence, let permission to speak be seldom given to perfect disciples even for O gpod and holu and I I ^J edifying discourse, for it is written: "In much talk thou shalt not escape sin" (Proverbs 1O:1^). And elsewhere: "Death and life are in the power of

the

tongue"

(Proverbs

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13:21).

Tor

it

belongeth to the master to speak and to teach; it becometh the disciple to be silent and to listen, if, therefore, anything must be asked of the Superior, let it be asked with ail humility and respectful submission, but coarse jests, and idle words or speech provoking laughter, we condemn everywhere to eternal exclusion; and for such speech we do not permit the disciple to open his lips.

48-

Oilence is a virtue not in the literal sense, but rather in knowing when it is better than words. Remember the old adage, "If you can't say anything nice, then don't say anything at all"? It is not just a good motto for children. St. Benedict believed it and so do his monks. Office gossip can segregate employees, construct walls in offices, and permanently tarnish a company Holding your tongue may even save you your job. Rumour and gossip are problems in most companies, regardless of size. Though your words may not seem damaging, the way they travel is your responsibility so be extra careful with what you express out loud. Apart from preventing gossip and preserving your job, silence is a tool for learning. Knowing when to listen is vital to improving skill and efficiency among employees. All employees should understand that learning requires silence. In teaching situations, the experienced employee speaks and the inexperienced employee listens and learns. Understand that being experienced does not mean seniority in all cases. Silence is virtuous for even the most senior employee.

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Rule 6 Or Humility

Brethren, the Holt) Scripture crieth to us saying: "Every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted" (Luke 14:11; 13:H). Since, therefore, it saith this, it showeth us that every exaltation is a kind of pride. The Prophet declareth that he guardeth himself against this, saying: "Lord, my heart is not puffed up; nor are mq eues I 1 *—' *—' haughty. Neither have I walked in great matters nor in wonderful things above me" (Psalms 150[151]:1). What then? "if I was not humblq \^J minded, but exalted mi] soul; as a child that is weaned is towards his mother so shalt Tnou reward mil soul" (Psalms 15O[131]:2). •^J V

'

Hence, brethren, if we wish to reach the greatest height of humility, and speedily to arrive at that heavenly exaltation to which ascent is

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made in the present life by humility, then, mounting by our actions, we must erect the ladder which appeared to Jacob in his dream, by means of which angels were shown to him ascending and descending (cf Gen 28:12). Without a doubt, we understand this ascending and descending to be nothing else but that we descend by pride and ascend by humility. The erected ladder, however, is our life in the present world, which, if the heart is humble, is by the Lord lifted up to heaven. Tor we sau that our I

^

bodu and our soul are the two sides of this lad-

a

der; and into these sides the divine calling ha inserted various degrees of humility or discipline which we must mount. me first desree of humilitij, then, is that a man O J3 alwaus have the fear of God before his eues (cf ^J

*~x

Psalms 55t3