The observant among you will have noticed that I blogged on every step or degree of humility last year as well as this so are probably wondering whether I can have anything left to say.
Perhaps we could start by re-reading last year’s post on the twelfth step of humility, RB 7.62-70, here? It includes today’s portion of the Rule in audio format, and I think it’s important to listen rather than just scan the text with one’s eyes. Monks and nuns listen to the Rule every day, an activity that requires attention and focus. Mediated through a human voice, the Rule takes on an urgency and insistence we might otherwise miss. Different things strike one at different times, and I have never managed to read this particular step of humility without feeling I have encountered it for the first time.
First of all, there is Benedict’s insistence on an exterior attitude of humility which is difficult to fake in community because we live too closely together. We are acutely conscious of one another’s imperfections. But humility is not a way of masking imperfection: it is a way of transforming it. We must allow the words of the gospel to change us. Once we have really made our own the publican’s words, ‘Lord I am a sinner, not worthy to raise my eyes to heaven,’ we see everyone and everything differently, with the eyes of compassion and love rather than judgement or condemnation. Don’t make the mistake of thinking, however, that the kind of compassion and love I’m talking about is the soppy, self-indulgent kind, oozing complacency and self-regard. The monk looks outward with compassion because he has had compassion shown him in abundance. Consciousness of his own sin brings to mind God’s mercy and forgiveness (cf Ps 37 (38). 7, quoted by the Rule). He can never forget that. It becomes the mainspring of his life.
In chapter 7, St Benedict charts the movement from fear to love and here, in the twelfth step, paints a wonderful picture of a life increasingly transformed by the action of the Holy Spirit, in which we do all things for the love of Christ. Note that he does not present a static picture. We do not attain holiness and then stop, as though there were nothing left for us to do. We go on, becoming more and more Christ-like. The practice of humility becomes less of a struggle, more of a delight. (I take this on faith as I haven’t got there myself, but I have glimpsed such humility in older monks and nuns, and I am encouraged.)
If we look at the way in which Benedict has constructed this section of the Rule, we can see immediately that he has incorporated a lot of material from the Rule of the Master. The lengthy description of exterior forms of humility comes from him, but Benedict changes the ending, so that the effects of humility are experienced in this life rather than the next. Underlying both, of course, is Cassian, and much ink has been spilled on what Benedict means by his reference to the ‘perfect love of God’, ad caritatem Dei . . . perfecta. I think we are meant to take it as a reference to God’s love for us (cf John 4. 18) which can never be transcended or improved upon. We thus end Benedict’s chapter on humility on a warm and encouraging note, one in which all three Persons of the Blessed Trinity are named together — the only time Benedict does so in the whole of the Rule.