CHAPTER 21
The Rule, Chapter 21 41 in the prayer of petition. It seems to refer to private prayer, but the same attitude holds for prayer in common. ' 'Whenever we want to ask some favor of a powerful man, we do it humbly and respectfully, for fear of presumption. How much more important, then, to lay our petitions before the Lord God of all things with the utmost humility and sincere devotion."
Most Oblates have to pray their Divine Office at home, but they are spiritually linked to their communities of monks or nuns who are gathered in choir stalls to praise God in the Divine Office.
The purpose of the Church's renewed Eucharistic liturgy is to provide a more active and intelligent participation for everyone. Oblates do not differ from other members of their parishes in appreciating these liturgical practices. Here is how
Oblates do differ: "They strive each day to pray some part of the Divine Office or Liturgy of the Hours, as the circumstances in their lives permit. They strive to appreciate the beauty and spiritual wealth contained in the Psalms which form the core of the Church's prayer" (Guidelines For Oblates of St.
Benedict).
CHAPTER 21
The Deans of the Monastery St. Gregory tells us what happened when St. Benedict's fame spread throughout the region around Subiaco: "A great number of men gathered around him to devote themselves to God's service. Christ blessed this work and before long he had established twelve monasteries there, with an abbot and twelve monks in each of them. There were a few other monks whom he kept with him, since he felt that they still needed his personal guidance."
42 The Rule, Chapter 21 According to the figures presented by St. Gregory, St. Benedict could have had as many as two hundred sixty-four monks in his monastery at Subiaco. But he believed the ideal monastery should have only twelve monks, so he founded twelve monasteries with twelve monks in each.
In chapter 21 of the Rule, however, St. Benedict does make allowance for growth in a monastery. "If the community is rather large, some brothers chosen for their good repute and holy life should be made deans. They will take care of their groups of ten, managing all affairs according to the commandments of God and the orders of their abbot/7
The custom of having deans was not something out of the ordinary. St. Pachomius's Egyptian monasteries were large enough to be divided into deaneries. And the Rule of the Master provides two deans for each deanery of monks. The overly cautious Master wants two deans in order for one of them to always be present with his subjects. St. Benedict is not specific in describing the deans' duties. He merely says the job is one of "managing all affairs according to the commandments of God and the orders of their abbot." The Master, as mentioned before, is given to details: "When these deans take charge of a group of ten brothers, they must be so solicitous for them that day or night and at any work whatever they are first of all present with them and work with them no matter what they are doing. Thus whether they are sitting, walking or standing still, by their careful supervision and alert vigilance they must ward off from them the devil's activity."1
There was no doubt about it: the monks of the Master's monastery were being followed and they knew it. They could not even escape from the deans when they went to bed. "The deans are to have beds near theirs .... And when a brother gets up and does not make his bed properly, as punishment he is not to receive any unmixed wine at the next meal."2
Early commentators on the Rule of St. Benedict do not shed
The Rule, Chapter 21 43 much light on the role of deans in the Benedictine tradition.
We know they granted permissions and made corrections. In later ages, deans supervised the monastic granges, or farms.
The deans described in chapter 21 "are to be chosen for virtuous living and wise teaching, not for their rank/' St. Benedict says nothing about their ability to spy. It is apparent from the Rule of the Master that the Master intends to employ sleuths as his deans. St. Benedict is more moderate, as he is in everything else. He is only looking for "the kind of men with whom the abbot can confidently share the burdens of his office." It is difficult to imagine the Master's kind of dean functioning in one of St. Benedict's monasteries.
St. Benedict wants a "virtuous" and "wise" man for a dean. "If perhaps one of these deans is found to be puffed up with any pride, and so deserving of censure, he is to be reproved once, twice and even a third time. Should he refuse to amend, he must be removed from office and replaced by another who is worthy." The abbot is still the superior of the monastery, and a dean needs to be reminded that he can be removed from office. Here again we see St. Benedict's use of moderation. He gives the misbehaving dean three warnings, three chances to reform himself. The whole Rule shows us how to start over again, and in so many instances St. Benedict provides not only a second chance but even a third.
This chapter speaks to all persons to whom some authority has been delegated. Avoid feelings of self-importance. If you don't, someone will have to remind you that yours is only a sharing in the office of management. You are not the boss.