A Reflection on Saint Benedict's 12-Step Humility Program

Hey, folks!

For those interested in Christian monasticism or spirituality, maybe some among you might be interested in taking a brief look at 12 steps of humility, which is the subject of chapter 7 in Benedict's Rule. In the Middle Ages, this small book was very popular in Western Christianity, and was thus transcribed more often than any other book -- with the exception of the Bible (of course). In this text, the abbot likens a person's efforts toward humility to the ascent of a ladder.

At face value, it seems strange (or perhaps contradictory) to think of the attainment of this virtue as one that involves "climbing." How is it a way of reaching new heights? According to Benedict's understanding of the Christian scriptures, God paradoxically exalts those who lower themselves (RB 1:1; cf. Lk 14:11, 18:14)

The 12-step humility program:

1. Fear of God
2. Submission of one's own will, and the commitment to live according to God's will
3. Obedience to one's spiritual superiors
4. Endurance through suffering
5. Confession of sinful acts and thoughts
6. Contentment with the lowest position and assigned tasks
7. Conviction that one is lower than everyone else (not simply in word, but especially in one's heart)
8. Living according to the rule of the community and following the example of one's leaders
9. Control of one's tongue, and refraining from speech unless it is necessary
10. Control of one's laughter, not being carried away by one's humour
11. Speaking softly, and mininizing the amount of words used
12. Living this way every day and in every place

The Abbot's Concluding remarks:

"Now, therefore, after ascending all these steps of humility, the monk will quickly arrive at that perfect love of God which casts out fear (cf. 1 John 4:18). Through this love, all that he once performed with dread, he will now begin to observe without effort, as though naturally, from habit, no longer out of fear of hell, but out of love for Christ, good habit and delight in virtue. All this the Lord will by the Holy Spirit graciously manifest in his workman now cleansed of vice and sins." (RB 7:67-70)

Something to think about...

Camardicus

The Self in Harmony with the Tao

Empty yourself of everything.

Let the mind rest at peace.

The ten thousand things rise and fall

While the Self watches their return.

They grow and flourish and then return to the source.

Returning to the source is stillness, which is the way of nature.

The way of nature is unchanging.

Knowing constancy is insight.

Not knowing constancy leads to disaster.

Knowing constancy, the mind is open.

With an open mind, you will be openhearted.

Being openhearted, you will act royally.

Being royal, you will attain the divine.

Being divine, you will be at one with the Tao.

Being at one with the Tao is eternal.

And though the body dies,

the Tao will never pass away.

(Lao Tsu, Tao Te Ching §16)

The Gnostic Judas and the Jesus of the Church

Hey folks,

As many of you already know, much attention has already been given to the recent find and publication of the Gospel of Judas. It was lost for nearly two millennia, and now it occupies an important place within recent biblical studies research. Regardless of one's faith, the document nevertheless provides us with more clues regarding some of the ancient communities who called themselves Christians, and their beliefs regarding Jesus and those closest to him. Yes, the text tells us a few things, but what I find particularly fascinating about the whole craze is not the document or its contents, but the way our modern (or ("post-modern") world has received it. As such, I think that our reaction to the gospel of Judas tells us something about our culture and how we see the world, the Church and our relationship with both.

I think it would be safe to say that most Christians are not impressed with the gospel of Judas -- if not disgusted with the way Judas and Jesus are portrayed. They go against the Church's deepest beliefs and convictions. Who could expect otherwise after centuries of relentless efforts to affirm the basic doctrines they lived and sometimes died for? Besides, if the "Iscariot Jesus" really wanted to be liberated from his body, why couldn't he just poison himself? This is to say that even if we were to adopt the Gnostic hatred for the physical world, the acts of Judas are nevertheless superfluous to the whole task of liberating Jesus from his body. The whole thing is not only heterodox, but also goes against good reason. So much for gnosis (knowledge)! Anyway, the Church's reaction is no big surprise. On the other hand, others are so fascinated with the whole gospel of Judas that they are willing to buy into it. Some even feel sorry for Judas and how the Church has negatively portrayed him.

What generates these kinds of responses from the secular world? I think the simple answer is: the secular world. While the gospel of Judas was long forgotten in an old cave, the world experienced the Church as the powers-that-be for over 1000 years, coinciding with the historical period often referred to as the Dark Ages. Following this age, the world experienced the kind of "resurrection" that didn't really need Jesus, namely the Renaissance: a rebirth in the arts, literature and science. A rapid and fruitful development in the latter led to the rejection of traditional values and beliefs. This, in the 18th century, gave way to the Age of the Enlightenment. This important philosophical movement emphasized the unaided light of reason and empirical observation in the pursuit of knowledge. Talk about the kind of "spark" the ancient Gnostics could only dream of! As a result, the Church not only lost its influence on the modern world, but also its credibility in both theory and practice.

Much has transpired in the last 200 years, so it would be foolish to brush off what followed the Enlightenment period until now. Moreover, many in recent decades have gone as far as rejecting the modernist ideal ("post-modern" thinkers such as Derrida, Foucault, Rorty). Nevertheless, negative attitudes towards the Church constitute the ongoing trend among many people in the world, one deeply rooted in distrust. Who can forget the religious justifications of brutal wars and massacres, the period of intellectual despotism and the economic injustices? Unfortunately, many in the world cannot forget such instances in the history of the Church. What is worse is that few in comparison remember the ancient Christian creeds. What matters for the skeptics are not the beliefs of the Church, but her sins against humanity. As a result, one can very well see why the Gospel of Judas, as subversive and nonsensical as it is, draws the kind of attention it does in our times.

Camardicus