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When one is met with an idea of considering The Order of Saint Benedict a pro-environmental group, they will most likely discard it as having nothing to do with ecology. At first glance, indeed it seems that a religious monastic order does not have much in common with the strategies of sustainability of living. Contemporary late-capitalism society is attempting to find a sustainable solution, having realized the damage done to ecology of the Earth that happened over the last century as a result of technological progress. The idea is well-established, with countless proof instances across a wide array of cultural and historical phenomena, that all new solutions are not new per se, but are rooted in long-standing tradition. Such is the approach explored in this work, that which describes the Benedictine monks not as a religious, but as an economically thriving community which was able to develop an alternative lifestyle separated from mainstream consumerist perception.
Essentially, the key to understanding the self-sufficient and sustainable lifestyle of Benedictine monks lies in the Order’s constitution, The Rule of Benedict. The document describes the values of a true Benedictine, and the rules and regulations that the monk is to live by. It touches upon the traits an abbot, a dean, and a regular monk should own – along with a unique perception on their work and position in the monastery. Benedict valued “meritorious life and soundness of wisdom”, among other, no less important virtues, over “seniority” (Benedict of Nursia, p. 14). Power does not equal prestige in the mind of a Benedictine, as it does in the mind of a contemporary layperson. Power is a burden, an immense responsibility, as Benedict advices the abbot of the monastery “always bear in mind what manner of burden he has received”, and that he shall “to be of service rather than to be served” (Benedict of Nursia, p. 29). The perception of the positions of power – being extremely aware of the scale of responsibility one is undertaking, and not seeing it as something to be desired for – is at the root of Benedictine alternative living.
The Benedictine rule is able to transform the means by which the society under it functions due to a set of rules outlined by Saint Benedict himself. Every aspect of their daily lives is covered in The Rule, including sleeping, eating, praying, and doing manual labor, as well as the rules for receiving guests in the monastery being also covered. Concerning the quantity of food, “for all the brethren let two cooked dishes suffice”, with the abbot being in position to make an exception for the weak or ill (Benedict of Nursia, p. 19). The amount of food or drink is tailored according to the psalms, as many areas of monastic life are – “see to it that your hearts be not weighed down with surfeiting” (Benedict of Nursia, p. 19). The monks are to sleep along with ten or more seniors and peers, all in one room, fully clothed, so that they will be ready for the Work of God.
The explanation for this can be that the brethren ought to maintain their brotherly relationships, constantly training their minors to be in a continuous cycle of ora et labora. A Benedictine monk lives in the persistent cycle of prayer and labor, with some authors reporting the monks found a true sense of leisure, “not as freedom from work… but as freedom within work” (Carroll, 2004, p. 101). It is quite evident that the general characteristic of monastic lifestyle is its servitude to the Creator, however, in the case of Benedictine order, every activity becomes a form of prayer. Carroll points out that the labor done in the monastery is as much a spiritual practice as it is a practical application, “their economics sprang from a work ethic that regarded manual labor as a spiritual discipline” (p. 101). This unique perspective allowed the monks to live spiritually, sustainably, ecologically and economically well.
The regulations of the Order of Saint Benedict and the lifestyle they produce aligns with the contemporary ideology of sustainability. Each member is given just the right amount of food, clothing, and tools – private possessions are prohibited. This perhaps, is the practice best compatible with ecological and sustainable living. To give an example of this, Carroll tells a story about the chairs and tables used in refectory of a Minnesota monastery. The chairs were over a hundred years old, made from the monastery’s own woodland, and in perfect condition, while the whole community was utilizing them daily several times per day. This example illustrates Benedictines’ worldview that allowed them to prosper on a sustainable basis – to make and use quality items that serve their purpose well for an extended period of time, which is the essence of ecological living.
As the global society is finally illuminating the consequences of mass production and industrialization, and, overall, the importance of profit gain, humans are attempting to find alternative ways of living. As one has already realized, these solutions may come from unexpected sources. The Benedictine monks proved to be true practitioners of a sustainable and ecological lifestyle, without said lifestyle being designed towards saving the planet per se. Their constitution put emphasis on excluding all the unnecessary components, so that the monks will approach the Divine. Perhaps, out of that contemplation, comes a different attitude towards the things surrounding a person – and ecological living is just a side effect. Whatever it may be, the modern society should consider employing some of the strategies of the monks in the order to ameliorate the global ecological situation.
References
Benedict of Nursia. (1931). The rule of Saint Benedict. S.P.C.K.
Carroll, J. E. (2004). Sustainability and spirituality. State University of New York Press.
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