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.” Rule of St. Benedict

This is not an easy part of the rule to interpret.  As a matter of fact, one commentator one the rule says, “Since it is a short expose, the commentary should likewise be short.”  This being said I can’t help but try to read some meaning into it, especially since I know that Saint Benedict is frugal and never wasteful in his use of words.

The first thing that comes to mind is that Saint Benedict, human as he was and always striving for moderation in all things, is not totally opposed to laughter, only to certain types of laughter that are not becoming to a spiritual person.  Take, for example, a sarcastic type of laughter that implies a certain arrogance and putting down of a neighbor.  Or the frivolous laughter that makes mockery of everything, and which again is not only a sign of intemperance but also of pride.  And certainly, it seems perfectly natural that a loud laughter would be considered totally unbecoming to a quiet, recollected spirit.  Moreover, it is usually the sign of a dissipated, scattered mind.

If the spiritual person is discouraged by Saint Benedict from exercising this sort of laughter, he says nothing whatsoever about forbidding a beautiful smile on the monk, which may reflect the peace and the joy of his union with God.  A peaceful and radiant smile can do so much to reflect the presence of God in oneself.  I think of Jesus’ apparition to his disciples after the Resurrection.  I am sure he smiled beautifully when he greeted them.  And, in many apparitions of Our Lady, such as the one at Lourdes, Bernadette often referred to her beautiful and tender smile.

Brother Victor-Antoine d’Avila-Latourrette
Blessings of the Daily, A Monastic Book of Days

The ninth step of humility is that a monk controls his tongue and remains silent, not speaking unless asked a question, for Scripture warns, “In a flood of words you will not avoid sinning,” and “A talkative man goes about aimlessly on earth.” Rule of St. Benedict

Silence and a certain amount of solitude are indispensable, according to Saint Benedict and the ancient monastic fathers, in order to pursue an authentic spiritual life.  The voice of God can almost never be heard, except in deep silence and profound solitude.  If Saint Benedict insists on the practice of silence as a means of achieving true humility, it is because he knows human nature.  He knows the proud love no assert themselves, love to hear themselves speaking.  How often we find ourselves in the middle of a conversation, anxious for the other person to end a sentence so that we can interject our own opinion.  We sometimes don’t even bother listening to what the other has to say.  All we wish is to make ourselves heard.  It is against such human temptations as pride, self-assertion, self-preference, and self-opinion that Saint Benedict counsels control over our tongues and the practice of silence.  In paraphrasing the words of another great desert figure, Saint John the Baptist, the decreasing of the self in us is directly proportional to the increasing of the life of God within us.  This is the wisdom and eternal paradox of the Gospels, authenticated throughout the ages by the example of the saints.

Brother Victor-Antoine d’Avilia-Latourrette
Blessings of the Daily, A Monastic Book of Days

The eighth step of humility is that a monk does only what is endorsed by the common rules of the monastery and the example set by his superiors. Rule of St. Benedict

The eighth degree of humility has very subtle individual and communal implications.  The temptation to think that we, either as individuals or as a community, are better than others is a very real one.  How many communities succumb to the temptations that they are the only true faithful heirs to the ideals of their founders, and others are not?  Others refuse to accept the liturgical reform approved by the Vatican Council, implying they know better than the Holy Spirit.  I have sometimes heard monks in France state “We are true pillars of the Church.”  In repeating this to a very holy monk who has since died, remarkable for his wisdom as for his humility, he replied, “Son, when we monks start thinking like that, the best thing for us is to die and disappear.  We are of no use to the Lord.  The glory we should ascribe to Him alone, we ascribe to ourselves.”

Pride and self-love are such strong powers in all of us that Saint Francis of Sales indicates they die in us only fifteen minutes after our own death.  When Saint Benedict admonishes us to find our place within the common rule of the monastery or the society we live in, so as not to be distinguished from others, he is simply trying to remind us of the constant danger and temptation to pride, where we seek to be exalted above others.  At a given time, when we are persecuted and real humiliations descend on us, we must see them as grace, as real signs of how much God cares for us.  As Jesus mentions in the Gospels, some of his teachings are hard to accept, but at the end there is no choice.  Either we choose the path of self-glorification that no future, or we choose the path of God that leads to true life.

Brother Victor-Antonie d’Avila-Latourrette
Blessings of the Daily, A Monastic Book of Days

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, humbling himself and saying with the Prophet: “I am truly a worm, not a man, scorned by men and despised by the people.” Rule of St. Benedict

Saint Benedict writes about humility in the rule right after chapters on obedience and on restraint of speech.  He knows that it is impossible to advance in any spiritual life without being rooted in the solid foundations of humility.  Throughout the years, I have learned again and again to recognize someone as truly spiritual not by their outer gifts and talents, but by their profound humility: the type of humility where little is left of the self and only the light of God shines through the person.  When one is given the grace to encounter such individuals, and they are indeed very rare, one is left with a profound sense of the presence of God.

In the seventh step of humility, Saint Benedict invites us to go one step deeper into the practice of humility, not just paying lip service to it, but admitting to ourselves our misery and nothingness, the fact that we are useless servants of no value at all.  Saint Benedict invites us to rejoice in this fact and encourages us to wish that others will see us as such, and not as something we are not.  It is when we become nothing in our own eyes and in the eyes of others that God turns himself towards us in mercy and finds his true pleasure in us.

In the Magnificant, which we sing daily at Vespers, Our Lady affirms this spiritual truth: Because He has looked with favor on the lowliness of his servant, the Almighty has done great things for me.  A bit letter she adds: He has scattered the proud in their conceit, he has cast down the mighty from their thrones, and he has lifted up the lowly.  If we are indeed serious about pleasing God, about becoming his instruments, we must strive always for the last place in all things: what Charles de Foucauld would call the “dear last place.”

Brother Victor-Antonie d’Avila-Latourrette
Blessings of the Daily, A Monastic Book of Days

The fifth step of humility is that a man does not conceal from his abbot any sinful thoughts entering his heart, to any wrongs committed in secret, but rather confesses them humbly. Rule of St. Benedict

Traditionally, a young monk who enters a monastery is put under the care of a spiritual father, either the abbot himself or another older spiritual teacher.  The spiritual father forms, directs, and transmits to the new novice the principles of the monastic life.  Further, the spiritual father has the delicate task of generating the inner life of the neophyte monk.  This implies great trust on the part of both the spiritual father and the spiritual son.  But it is impossible, in the eyes of Saint Benedict, to arrive to this level of profound mutual trust without first acquiring great humility of heart.  The novice must look at the spiritual father as someone standing in the Lord’s place, and open the innermost sentiments of his heart.  A wise spiritual father is there not to judge, but to engender the life of the Spirit in his spiritual son.  The spiritual son, on his part, with a humble attitude and without fear, can communicate to the father all that is within him, no matter how wicked or sinful it may seem.  This step is absolutely necessary if the new monk is going to make any progress in the spiritual life.

What is applicable to the new monastic aspirant is also applicable to anyone who wishes to grow in the spiritual life. We all need to open ourselves with sincere humility, either to a spiritual father or mother or to a confessor or a director, in order to be shown the light and the path that we must follow. As a result, those receiving this guidance shall experience a strengthening of their spiritual life and acquire a deep peace.

Brother Victor-Antoine d’Avila-Latourrette
Blessings of the Daily, A Monastic Book of Days

The practice of the fourth step of humility, according to Saint Benedict, is very demanding and painful.  It is only in light of the mystery of the cross of Christ and of his supreme obedience to the Father that we can begin to apprehend the hardship entailed in this form of following the Lord.  If we think that physical suffering is difficult to endure, we shall soon find out that mental and emotional suffering is many times more painful.  Only those who have endured unjust persecution and the mental anguish that sort of suffering carries with it have experiential knowledge of how painful it is to assent to God’s will under such circumstances.

We shall not be surprised, if in a moment of weakness and fear, we try to escape from the practice of this step.  Jesus Himself prayed: “Father, if it is possible, let this cup pass me by.”  it is precisely at this moment, though, “with a quiet heart” as counseled by Saint Benedict, that we try to submit to God’s wishes as we utter the remainder of Jesus words: “Nevertheless, let it be as you, not I, would have it.”  In this submission, all natural resentment emanating from the source of this suffering begins to lessen, and a deep inner peace – a sure sign of the healing presence of God – settles in.

Brother Victor-Antoine d’Avila-Latourrette