The Rule of St Benedict Chapter 65
Of the Prior of the Monastery
Text
It very often happens, that by the appointment of the Prior, grave scandals arise in monasteries, as there are some who are puffed up by the evil spirit of pride, and considering themselves to be second Abbots, assume for themselves a tyranny, fomenting scandals, causing disagreements in the community, and this happens most of all in those places where the Prior is appointed by the same Bishop [the text actually says priest] or the same Abbots who appointed the Abbot.
Sæpius quidem contingit, ut per ordinationem præpositi scandala gravia in monasteriis oriantur, dum sint aliqui maligno spiritu superbiæ inflati, qui æstimantes se secundos Abbates esse, assumentes sibi tyrannidem, scandala nutriunt, dissensiones in congregatione faciunt, et maxime in illis locis, ubi ab eodem sacerdote, vel ab eisdem Abbatibus qui Abbatem ordinant, ab ipsis etiam et præpositus ordinatur.
It is easy to point out how absurd this is, for from the beginning of the appointment, the opportunity for pride is given to him, and his thoughts suggesting to him that he is freed from the power of the Abbot, because he has been appointed by the same person who appointed the Abbot.
Quod quam sit absurdum facile advertitur, quia ab ipso initio ordinationis materia ei datur superbiendi, dum ei suggeritur a cogitationibus suis, exutum eum esse a potestate Abbatis sui, quia ab ipsis est ordinatus a quibus et Abbas.
From this arise envy, quarrels, derogatory comments, jealousy, disorder; and while the Abbot and the Prior feel in opposition to each other, as a consequence of this disagreement their souls are in peril; and those who are subject to them, in taking sides, head to perdition.
Hinc suscitantur invidiæ, rixae, detractiones, æmulationes, dissensiones, exordinationes; et dum contraria sibi invicem Abbas præpositusque sentiunt, et ipsorum necesse est sub hac dissensione animas periclitari; et ii qui sub ipsis sunt, dum adulantur partibus, eunt in perditionem.
The evil of this danger belongs to those who have made themselves its authors in this appointment.
Cujus periculi malum illos respicit in capite, qui talibus in ordinatione se fecerunt auctores.
We therefore foresee that it is necessary, for the preservation of peace and charity, that the appointments of the monastery depend on the judgment of the Abbot.
Ideoque nos prævidemus expedire, propter pacis caritatisque custodiam, in Abbatis pendere arbitrio ordinationem monasterii sui.
And if it is possible let all the affairs of the monastery to be carried out by the Deans (as we have set out earlier), as appointed by the Abbot: so that by what is given to many, one may not become prideful.
Et si potest fieri, per decanos ordinetur (ut antea disposuimus) omnis utilitas monasterii, prout Abbas disposuerit: ut dum pluribus committitur unus non superbiat.
But if the place requires it, or the community asks for it reasonably and with humility, and the Abbot judges it necessary, let the Abbot himself appoint a Prior, whoever he should choose, with the advice of the brothers who fear God.
Quod si aut locus expetit, aut congregatio petierit rationabiliter cum humilitate, et Abbas judicaverit expedire, quemcumque elegerit Abbas, cum consilio fratrum timentium Deum, ordinet ipse sibi præpositum.
Let such a Prior reverently do whatever is ordered by the Abbot, doing nothing against the will or command of the Abbot: for the more he is raised above the rest, so much more does it behove him to carefully observe the precepts of the Rule.
Qui tamen præpositus illa agat cum reverentia quæ ab Abbate suo ei injuncta fuerint, nihil contra Abbatis voluntatem, aut ordinationem faciens: quia quantum prælatus est ceteris, tantum eum oportet sollicite observare præcepta regulæ.
And if the Prior is found to be full of vice, or deceived by the arrogance of pride, or found to be a despiser of the Holy Rule, let him be admonished verbally up to 4 times: if he does not amend, let him be subject to the discipline of the Rule.
Qui præpositus, si repertus fuerit vitiosus, aut elatione deceptus superbiæ, aut contemptor sanctæ regulæ fuerit comprobatus, admoneatur verbis usque quater: si non emendaverit, adhibeatur ei correctio disciplinæ regularis.
But if he still will not amend, then let him be cast out of the office of Prior, and another one who is worthy put in his place.
Quod si neque sic correxerit, tunc dejiciatur de ordine præposituræ, et alius qui dignus est, in loco ejus subrogetur.
If after that he is not quiet and obedient in the community, let him be expelled from the monastery.
Quod si et postea in congregatione quietus et obediens non fuerit, etiam de monasterio expellatur.
However let the Abbot remember that he has to give to God and explanation of his judgments, lest perhaps the flame of envy or jealousy burns his soul.
Cogitet tamen Abbas, se de omnibus judiciis Deo redditurum rationem, ne forte invidiæ aut zeli flamma urat animam.
In this weekly post I translate a section of the Rule of St Benedict and add comments from monastic commentators or my own observations.
Comment
What is a Prior? Dom Delatte gives a good explanation of the history of this office, which is worth quoting at length.
The Abbot may be assisted in his government by a second-in- command. Several ancient Rules have no other title than "second” for this official; and St. Gregory tells us that St. Benedict at the time of the foundation of the monastery of Terracina "appointed a Father and one to second him” (Patrem constituit et quis ei secundus esset); while a little farther on he calls this “second” his prior: Praepositus ejus. The title of “Præpositus," which is applied in a general way by Sacred Scripture and the Fathers to all those who exercise governing power, as for example to bishops, belonged also to the superiors of monastic communities. Cassian calls him “Præpositus” in the Rule of St. Pachomius, translated by St. Jerome. the “Præpositus domus” is the superior of the monastery. But in reserving this title for the Abbot's assistant, our Holy Father was no innovator; the Rule of St. Macarius distinguished the Præpositus from the Abbot, and St. Cæsarius speaks of the Abbess, or Mother, and the Præposita. As to the title ' Prior" which now takes the place of Præpositus or Provost, it designates in St. Benedict's Rule any superior whatever, an elder or one who presides.
Our actual legislation recognizes three kinds of Priors: conventual Priors, who have jurisdiction like Abbots; simple Priors, superiors of monasteries which are not yet canonically erected and considered are as forming part of the mother house; claustral Priors, the only kind a with which we shall presently have to deal. This Prior is called "claustral,” says Lanfranc, because he is specially charged with the supervision of the cloister and its surroundings -that is, with the region generally occupied by the monks.
These last chapters of the Rule are considered to have been added to the text later, and as the fruit of long, and perhaps bitter, experience. What I love about this chapter is the acute psychological insight into human nature that St Benedict has, along with an excellent grasp of the practicalities of running a community.
Having an external person or body appoint both the Prior and the Abbot is a recipe for disaster. Jesus alluded to this when he referred to allegations that he was casting out devils by the power of the devil – a house divided against itself will not stand. (Matthew 12:25, Mark 3:24-2, Luke 11:17)
Many of us have worked in organisations where two senior people are battling it out for a promotion to a top job and may recognize the division that can result; sowing dissent, passing rumours, looking for support from other employees. It’s a miserable experience in a workplace, even worse in a family community. What is worse, this is not just an unpleasant event, it endangers people’s souls. Therefore the hierarchy is established; the Abbot must be in charge, in all things.
This week I was talking with a bunch of people and the topic of politics came up. We talked about our local representatives and discussed a former incumbent. “I warned him not to change when he got elected, but he did” someone said. “I have said the same thing to his successor,” she went on, “and am hoping he won’t change.” I said “He sold his soul to the devil”, meaning he sacrificed his integrity by putting Party first, meaning he sacrificed his integrity by putting Party first, as is the common secular understanding of the saying. It’s a strange phrase but in giving in to pride, vainglory and a sense of our own uber-importance (spoiler: we’re actually not that important) we can head down the road to actual perdition. Was it St John Chrysostom who said that the road to hell was paved with the skulls of bishops? The devil can enter a soul by many doors.
More recently Lord Acton uttered a famous phrase which is often misquoted: “Power tends to corrupt, and absolute power tends to corrupt absolutely.” So however pious and dutiful a monk is before appointment, he can change, just like any of us can, if the power goes to his head.
The Prior therefore is subject to the Rule, just like anyone else, and if he lets pride get the better of him, he should be demoted and replaced by someone better. A good point for all of us to remember.
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I take comfort in knowing that psychologically people haven’t changed very much. Saint Benedict’s insights into human behavior are no less valid today than they were in his own time.