The Restoration Project

by Christopher H Martin

  A. Summary Chart:

  The Twelve Steps of Humility

  Chapter

  Step

  Meaning

  Benedict

  Foundational Habits: Personal

  1. Keeping Watch

  Stay alert like a scuba diver

  "he guards himself at every moment" 7.12

  2. Desiring God Above All

  Bind our excessive desires so we can focus on God

  "loves not her own will nor takes pleasure in the satisfaction of her own desire" 7.31

  Foundational Habits: Communal

  3. Practicing Sacred Obedience

  Plant ourselves in a church, become friends with the poor, and join a Discipleship Group

  "obedience for the love of God" 7.34

  4. Cultivating Patience

  Train our hearts to meet suffering like a confident non-violent protester

  "his heart quietly embraces suffering" 7.35

  The Image of God

  5. Seeing the Image of God in Ourselves

  Claim our own experiences of remembering God, receiving Jesus, and loving with the Holy Spirit

  "a person does not conceal" 7.44

  Stripping

  6. Releasing Superiority

  Endure in trust

  "content with the lowest" 7.49

  7. Releasing Control

  Embrace both God's mercy and God's judgment

  "a blessing that you have humbled me so that I can learn your commandments" 7.54

  8. Releasing Autonomy

  Honor our vows to God and each other with all that we are and all that we have

  "does only what is endorsed by the common rule" 7.55

  Quiet Self-Mastery

  9. Being Quiet on Purpose

  Choose silence

  "controls his tongue and remains silent" 7.56

  10. Being Quiet from Our Depths

  Keep silence

  "not given to ready laughter" 7.59

  11. Being Quiet and Gentle

  Others are safe in our silence

  "speaks gently" 7.60

  12. Being Vigilant

  With eyes cast down, maintain singleness of heart and pray without ceasing

  "always manifests humility in his bearing no less than in his heart" 7.62

  B. The Seventh Chapter of

  The Rule of Saint Benedict

  1 Brothers, divine Scripture calls to us saying: Whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted (Lk 14:11; 18:14) 2. In saying this, therefore, it shows us that every exaltation is a kind of pride, 3 which the Prophet indicates he has shunned, saying Lord, my heart is not exalted; my eyes are not lifted up and I have not walked in the ways of the great nor gone after marvels beyond me (Ps 131:1). 4 And why? If I had not a humble spirit, but were exalted instead, then you would treat me like a weaned child on its mother's lap (Ps 131:2)

  5 Accordingly, brothers, if we want to reach the highest summit of humility, if we desire to attain speedily that exaltation in heaven to which we climb by the humility of this present life, 6 then by our ascending actions we must set up that ladder on which Jacob in a dream saw angels descending and ascending (Gen 28:12). 7 Without doubt, this descent and ascent can signify only that we descend by exaltation and ascend by humility. 8 Now the ladder erected is our life on earth, and if we humble our hearts the Lord will raise it to heaven. 9 We may call our body and soul the sides of this ladder, into which our divine vocation has fitted the various steps of humility and discipline as we ascend.

  10 The first step of humility, then, is that a man keeps the fear of God always before his eyes (Ps 36:2) and never forgets it. 11 He must constantly remember everything God has commanded, keeping in mind that all who despise God will burn in hell for their sins, and all who fear God have everlasting life awaiting them. 12 While he guards himself at every moment from sins and vices of thought or tongue, of hand or foot, of self-will or bodily desire, 13 let him recall that he is always seen by God in heaven, that his actions everywhere are in God's sight and are reported by angels at every hour.

  14 The Prophet indicates this to us when he shows that our thoughts are always present to God, saying: God searches hearts and minds (Ps 7:10); 15 again he says: The Lord knows the thoughts of men (Ps 94:11); 16 likewise, From afar you know my thoughts (Ps 139:3) and, The thought of man shall give you praise (Ps 76:11). 18 That he may take care to avoid sinful thoughts, the virtuous brother must always say to himself: I shall be blameless in his sight if I guard myself from my own wickedness (Ps 18:24).

  19 Truly, we are forbidden to do our own will, for scripture tells us: Turn away from your desires (Sir 18:30). 20 And in the Prayer too we ask God that his will be done in us (Mt 6:10). 21 We are rightly taught not to do our own will, since we dread what Scripture says: There are ways which men call right that in the end plunge into the depths of hell (Prov 16:25). 22 Moreover, we fear what is said of those who ignore this: They are corrupt and have become depraved in their desires (Ps 14:1).

  23 As for the desires of the body, we must believe that God is always with us, for All my desires are known to you (Ps 38:10), as the Prophet tells the Lord. 24 We must then be on guard against any base desire, because death is stationed near the gateway of pleasure. 25 For this reason Scripture warns us, Pursue not your lusts (Sir 18:30).

  26 Accordingly, if the eyes of the Lord are watching the good and the wicked (Prov 15:3), 27 if at all times the Lord looks down from heaven on the sons of men to see whether any understand and seek God (Ps 14:2); 28 and if every day the angels assigned to us report our deeds to the Lord day and night, 29 the, brothers, we must be vigilant every hour or, as the Prophet says in the psalm, God may observe us falling at some time into evil and so made worthless (Ps 14:3). 30 After sparing us for a while because he is a loving father who waits for us to improve, he may tell us later, This you did, and I said nothing (Ps 50:21).

  31 The second step of humility is that a man loves not his own will nor takes pleasure in the satisfaction of his desires; 32 rather he shall imitate by his actions that saying of the Lord: I have come not to do my own will, but the will of him who sent me (Jn 6:38). 33 Similarly we read, "Consent merits punishment; constraint wins a crown."

  34 The third step of humility is that a man submits to his superior in all obedience for the love of God, imitating the Lord of whom the Apostle says: He became obedient even to death (Phil 2:8).

  35 The fourth step of humility is that in this obedience under difficult, unfavorable, or even unjust conditions, his heart quietly embraces suffering 36 and endures it without weakening or seeking escape. For Scripture has it: Anyone who perseveres to the end will be saved (Mt 10:22), and again, Be brave of heart and rely on the Lord (Ps 27:14). 38 Another passage shows how the faithful must endure everything, even contradiction, for the Lord's sake, saying in the person of those who suffer, For your sake we are put to death continually; we are regarded as sheep marked for slaughter (Rom 8:36; Ps 44:22). 39 They are so confident in their expectation of reward from God that they continue joyfully and say, But in all this we overcome because of him who so greatly loved us (Rom 8:37). 40 Elsewhere Scripture says: O God, you have tested us, you have tried us as silver is tried by fire; you have led us into a snare, you have placed afflictions on our backs (Ps 66:10-11). 41 Then, to show that we ought to be under a superior, it adds: You have placed men over our heads (Ps 66:12).

  42 In truth, those who are patient amid hardships and unjust treatment are fulfilling the Lord's command: When struck on one cheek, they turn the other; when deprived of their coat, they offer their cloak also; when pressed into service for one mile, they go two (Mt 5:39-41). 43 With the Apostle Paul, they bear with false brothers, endure persecution, and bless those who curse them (2 Cor 11:26; 1 Cor 4:12).

  44 The fifth step of humility is that a man does not conceal from his abbot any sinful thoughts entering his heart, or any wrongs committed in secret, but rather confesses them humbly.
45 Concerning this, Scripture exhorts us: Make known your way to the Lord and hope in him (Ps 37:5). 46 And again. Confess to the Lord, for he is good; his mercy is forever (Ps 106:1; Ps 118:1) 47 So too the Prophet: To you I have acknowledged my offense; my faults I have not concealed. 48 I have said: Against myself I will report my faults to the Lord, and you have forgiven the wickedness of my heart (Ps 32:5).

  49 The sixth step of humility is that a monk is content with the lowest and most menial treatment and regards himself as a poor and worthless workman in whatever task he is given, 50 saying to himself with the Prophet: I am insignificant and ignorant, no better than a beast before you, yet I am with you always (Ps 73:22-23).

  51 The seventh step of humility is that a man not only admits with his tongue but is also convinced in his heart that he is inferior to all and of less value, 52 humbling himself and saying with the Prophet: I am truly a worm, not a man, scorned by men and despised by the people (Ps 22:7). 53 I was exalted, then I was humbled and overwhelmed with confusion (Ps 88:16). 54 And again, It is a blessing that you have humbled me so that I can learn your commandments (Ps 119: 71, 73).

  55 The eighth step of humility is that a monk does only what is endorsed by the common rule of the monastery and the example set by superiors.

  56 The ninth step of humility is that a monk controls his tongue and remains silent, not speaking unless asked a question, 57 for Scripture warns, In a flood of words you will not avoid sinning (Prov 10:19), 58 and A talkative man goes about aimlessly on the earth (Ps 140:12).

  59 The tenth step of humility is that he is not given to ready laughter, for it is written: Only a fool raises his voice in laughter (Sir 21:23).

  60 The eleventh step of humility is that monk speaks gently and without laughter, seriously and with becoming modesty, briefly and reasonably, but without raising his voice, 61 as it is written: "A wise man is known by his few words."

  62 The twelfth step of humility is that a monk always manifests humility in his bearing no less than in his heart, so that it is evident 63 at the Work of God, in the oratory, the monastery or the garden, on a journey or in the field, or anywhere else. Whether he sits, walks or stands, his head must be bowed and his eyes cast down. 64 Judging himself always guilty on account of his sins, he should consider that he is already at the fearful judgment, 65 and constantly say in his heart what the publican in the Gospel said with downcast eyes: Lord, I am a sinner, not worthy to look up to heaven (Lk 18:13). 66 And with the Prophet: I am bowed down and humbled in every way (Ps 38:7-9; Ps 119:107).

  67 Now, therefore, after ascending all these steps of humility, the monk will quickly arrive at that perfect love of God which casts out fear (1 John 4:18). 68 Through this love, all that he once performed with dread, he will now begin to observe without effort, as though naturally, from habit, 69 no longer out of fear of hell, but out of love for Christ, good habit and delight in virtue. 70 All this the Lord will by the Holy Spirit graciously manifest in his workman now cleansed of vices and sins.

  C. Further Reading

  Here are a handful of books and one article highly recommended for anyone wishing to go deeper in this spiritual tradition.

  1. Confessions by Augustine

  What Benedict did in his Rule was to make the theology of Augustine workable and practical for a community. The two certainly share much in common. The Confessions is not only Augustine's most popular and accessible book, it also may be the most important book in our spiritual tradition. It is so good and so deep that it is worth rereading every year. A slow and careful reading of Book Ten, which is on the dynamics of memory, may be the deepest spiritual reading I know. I prefer the recent translation by Garry Wills (Penguin, 2006) largely because he breaks the text up into smaller sub-chapters that make it easier to pace the reading and track the flow of Augustine's stories and arguments.

  2. Where God Happens by Rowan Williams

  The other major influence on Benedict was the wisdom and experiences of the Desert Fathers and Mothers. Benedict probably read about them through Cassian's Conferences. For most of us, the most accessible introduction will either be this book or Thomas Merton's short book The Wisdom of the Desert. The bulk of Williams's book is a series of lectures he gave to the John Main Series of Worldwide Contemplation. In addition to some great stories and pieces of wisdom, you get some deep and wonderful reflections from one of the world's foremost contemporary theologians.

  3. The Rule of St. Benedict

  The entire Rule is usually less than a hundred pages and contains a great amount of practical wisdom beyond the prologue and chapter seven (which is reprinted in the appendix above). There are a variety of good translations but a standard one is produced by The Liturgical Press, which is the publishing house of the largest Benedictine house in the United States, located in Collegeville, Minnesota.

  4. Bernard of Clairvaux: Selected Works

  Bernard is arguably Benedict's most influential follower. In the eleventh century, he became the leader of a medieval attempt to return to the letter of the Rule and the true spirit of Benedict. That movement became known as the Cistercians, which in turn gave birth to the Trappists. His writing is beautiful, profound, warm, intensely human, and often witty. The Selected Works collection from Paulist Press is the only popular anthology to include his short essay "On the Steps of Humility and Pride."

  5. A Guide to Living in the Truth by Michael Casey

  Casey is a contemporary Cistercian monk with a doctorate on Bernard. A Guide to Living in the Truth is a commentary aimed at today's monks and nuns. Some of it is academic and some of it is clearly meant for people living in monastic community, but other passages are among the finest, most incisive, and most useful spiritual writing I've ever encountered from any century. His book Sacred Reading: The Ancient Art of Lectio Divina is also the best guide I know of for regular, faithful, and intelligent reading of scripture.

  6. HarperCollins Bible Commentary

  Any deep encounter with this tradition requires a familiarity with scripture. But most modern readers quickly find that they are stuck trying to maneuver between a Scylla and a Charybdis. The Scylla, or rock shoal, symbolizes how difficult it is to approach the surface of scripture unaided. The Charybdis, or whirlpool, is that you can easily get sucked into the endless number of commentaries and soon find that you're spending much more time reading commentaries and other people's reflections than you are reading the text itself. If, as I would recommend, you follow Casey's lead and read scripture in the ancient way with the classic four senses of scripture, then the one volume HarperCollins Bible Commentary is the perfect middle way. I have used it for years for both my personal devotions and for the three Bible Studies I lead each week. It is consistently helpful in establishing the literal meaning of the text. It provides just enough of the cultural and literary background to give confidence, but never so much information that you don't have time left to think about the spiritual and moral applications of the text or to rest in contemplation.

  7. "Journey Inward, Outward and Forward:

  The Radical Vision of the Church of the Saviour"

  This reprinted magazine article from the late 1990s is still the best portrait of what I believe to be the most inspiring Christian community in the United States. The Church of the Saviour, a high-commitment ecumenical congregation, is not a monastic community, nor does it follow a Rule, exactly. However, its members are steeped in the tradition and are models of how to live as fully devoted followers of Jesus. The article can be found as a PDF on our website, therestorationproject.net. It includes an extended interview with Gordon Cosby, the co-founder, and also includes stories that clearly define the intended work of Discipleship Groups.

  D. Liturgy for the Gathering of a Discipleship Group

  Discipleship Groups are the basic unit of a nationwide movement called The Restoration Project. We are dedicated to nurturing mature followers of Jesus with a clear sense of their own unique call.

  Churches and ot
her Christian groups join the movement by starting Discipleship Groups and teaching formation classes, like the Basic Bible and Basic Christianity courses I describe in this book.

  The movement has developed practical wisdom that includes ways to support followers in fulfilling each of seven vows in the liturgy listed below. At our gatherings and in our online community we exchange stories and ideas and otherwise inspire each other to continue to find ways to grow into mature followers of Jesus. Cards are available through Forward Movement at www.forwardmovement.org.

  The following is the format to be used for Discipleship Groups:

  Gathering

  The people sit for a time of silence.

  Opening Words

  The leader reads the following words aloud.

  Welcome to our Discipleship Group. May the Holy Spirit bless us and keep us during our time together. We are gathered to help each other become better followers of Jesus Christ, which happens naturally when we love him. We become better followers of Jesus by holding each other in his love and by encouraging each other to practice the disciplines he taught. Please remember that everything we say is to be held in confidence, which is one way we hold each other in love.

  Members of the group read the following common disciplines.

  By God's grace, I will set aside time regularly for prayer, "praying to God who is in secret" (Matthew 6:6) working toward twenty minutes a day.

  By God's grace, I will praise God, offering myself and receiving God's love and blessings with the rest of my Christian community in weekly 'worship in the beauty of holiness' (Psalm 96:9)

  By God's grace, I will endeavor to serve others everywhere I can, working toward giving an hour a week in service of the poor, remembering that Jesus said, "Surely as you did it to one of the least of these, you did it to me" (Matthew 25:40).