Correction of Wrongdoing and The Rule

In Chapter Two of the Rule of Benedict we read how an Abbot or Abbess is to handle wrongdoing:

"A monastic superior should never show tolerance of wrongdoing, but as soon as it begins to grow should root it out completely to avoid the dangerous error of Eli, the priest of Shiloh. Any who are reliable and able to understand should be admonished by words on the first and second occasion; but those who are defiant and resistant in the pride of their disobedience will need to be corrected by corporal punishment at the very beginning of their evil course. It should be remembered that scripture says: a fool cannot be corrected by words alone; and again: strike your child with a rod whose soul will by this means be save from death." (trns. Patrick Barry OSB).

Again, in Chapter 24:

"If an individual in the community is defiant, disobedient, proud or given to murmuring or in any other way set in opposition to the holy Rule and contemptuous of traditions of the seniors, then we should follow the precept of our Lord. Such a one should be warned once and then twice in private by seniors. If there is now improvement, the warning should be followed by a severe public rebuke before the whole community. If even this does not bring reform then excommunication should be the next penalty, provided taht the meaning of suc a punishment is really understood. In a case of real defiance, corporal punishment may be the only cure." (Barry).

I find this passage to be relevant not only to the monastic setting, but to business, ecclesiatical matters and childrearing. Of course, corporal punishment is not appropriate in dealing with adults today - even in today's monasteries. Yet the underlying principle of quick confrontation with real and increasingly severe consequences is valuable.

A leader is often tempted to be lenient or soft, wanting to be popular or liked. This will simply not do. The reference to Eli is to a man who did not correct his sons These sons grew up to be priests who took advantage of the people to Eli's disgrace. So wrongdoing must be dealt with decisively.

In general we have two methods of asking people to change: persuasion and coercion. At first we remonstrate, then we use force. Benedict shows a complete understanding of this idea. He had the will and the courage to apply it, often with salutory results: namely the salvation of his monks.

At the time of this post, I am dealing with the wrongdoing of a friend. Naturally, I have very little to hold over his head, but I have confronted him boldly and I pray he will respond. If not, I must cut off contact with him until he repents. He will likely not understand this and think I am being unfair. But I must leave this to God to decide, and trust that my friend will change his behavior in all humility.