July 2025
July is a month rich in the remembrance of the holy saints of God. For us Benedictines, it is a time of special glory as we honor the life and death of our Holy Father, Saint Benedict. July 11 marks the great solemnity of Saint Benedict, whose life we know through the writings of Saint Gregory the Great in “The Dialogues.”
What stands out in prominence is that Benedict fled the decadence of Rome and withdrew to a cave in Subiaco, where he embraced the principles of a genuine monastic life. Unlike the early Desert Fathers, he would guide others through his “Holy Rule,” which called for living in community and under a superior (an abbot). The life of a monk is one of prayer and sacrifice. It is a simple life marked by a balanced rhythm of prayer and work (“Ora et Labora”). This way of life honors the human dignity of each member of the community.
Louis B. Ward, in his booklet Back to Benedict: A Layman’s View of Benedictinism, reflects on the social vision at the heart of Benedictine life. He writes, “Benedict found this common denominator among the peoples of the world in the human family.” For Ward, the monastic community is not simply a group of individuals seeking holiness, but a spiritual family. “The monks became, under the Benedictine Rule, a family, with the Abbot as their Father. This Father is the representative of Christ. His spiritual sons will labor with him for spiritual perfection.”
Ward emphasizes that Benedictine monks were not meant to be isolated radicals or revolutionaries. “They were not to be ecclesiastical Robin Hoods, who took from the rich to give to the poor. They were not to beg, but to produce in the sweat of the face that wealth which would provide for themselves a sufficiency and for the poor a surplus.” In other words, the monastic ideal was built on discipline, labor, and shared dignity—not escapism or dependence, but a stable life rooted in spiritual fatherhood and fruitful work.
The main elements of the Benedictine lifestyle are a collection of living out this monastic commitment, which consists of Prayer, Poverty, Obedience, Humility, Labor, and Stability. Among them, prayer holds the central place—especially communal prayer, through which we give God His due as our Creator and Guide. The vow of poverty, meanwhile, teaches us to discern between what we truly need and what we merely want. This was one of the first lessons I received in monastic formation, impressed upon me by my formation director.
St. Paul offers a spiritual vision that resonates deeply with the Benedictine way of life. In his Letter to the Romans, he writes: “By the grace given to me, I say to everyone among you: do not think of yourself more highly than you ought, but think with sober judgment, each according to the measure of faith that God has assigned. For as in one body we have many parts, and all the parts do not have the same function, so we, though many, are one body in Christ, and individually members one of another. Let love be sincere; hate what is evil, hold fast to what is good. Love one another with mutual affection; outdo one another in showing honor” (Rom 12:3–5, 9–10). In this passage, St. Paul captures the heart of monastic life: humility, mutual responsibility, and sincere charity within the unity of the Body of Christ.
One of the dangers facing monastic life today is the subtle intrusion of secularism within the monastery walls. Worldly distractions—such as comfort, entertainment, and unchecked use of technology—can gradually lead hearts away from the simplicity and focus of the Rule. Yet it was precisely from these influences that Saint Benedict fled. In choosing the cave at Subiaco over the decadence of Rome, he sought peace, solitude, and a life ordered toward God—a simplicity that remains the heart of true monasticism.
Let us rejoice in the vision and the teachings of St. Benedict, and may the quality of monastic life continue for another 1500 years.
Abbot Sharbel Ewen, O.S.B.
Prince of Peace Abbey
