The Patron Saintof Business

Management

Other titles by the author

How to Survive the Recession and the Recovery

A new management style from a wise monk

Anna Farago

INSOMNIAC PRESS

The Patron Saintof Business

managemaentmanagement

Copyright © 2002 by Anna Farago

All rights reserved. No part of this publication may be reproduced, storedin a retrieval system or transmitted, in any form or by any means, withoutthe prior written permission of the publisher or, in case of photocopying orother reprographic copying, a license from CANCOPY (CanadianCopyright Licensing Agency), i Yonge Street, Suite 1900, Toronto, Ontario,Canada, M5E iE5.

Edited by Mike O'ConnorCopy edited by Adrienne WeissDesigned by Mike O'Connor

National Library of Canada Cataloguing in Publication Data

Farago, Anna, 1978-

The patron saint of business management: a new management style

from a wise monk / by Anna Farago.

ISBN 1-894663-30-6

i. Personnel management. I. Title.

HF5549.F35 2002 658.3 C2oo2-9038i2-X

The publisher gratefully acknowledges the support of the Canada Council,the Ontario Arts Council and the Department of Canadian Heritagethrough the Book Publishing Industry Development Program.

Printed and bound in Canada

Insomniac Press192 Spadina Avenue, Suite 403Toronto, Ontario, Canada, M5T 2C2wwwinsomniacpress.com

In loving memory of Mary Keczan

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Contents

Introduction by Enzo De Luca 9

The Life of Saint Benedict n

History of the Benedictine Order 15

Asceticism and Monasticism 23

Rule i Of the Kinds of Life of Monks 27Rule 2 What Kind of Man the Abbot Ought to Be 31Rule 3 Of Calling the Brethren to Counsel 39Rule 4 Of Obedience 43Rule 5 Of Silence 47Rule 6 Of Humility 51Rule j Of the Divine Office During the Night 65Rule 8 How the Divine Office Is to Be Said During the

Summer Season 67Rule 9 Of Reverence at Prayer 69Rule 10 Of the Deans of the Monastery 71Rule ii Of Excommunication for Faults 73Rule 12 How Concerned the Abbot Should Be About the

Excommunicated 77Rule 13 Of Those Who Having Often Been Corrected

Do Not Amend 79Rule 14 Whether Brethren Who Leave the Monastery

Ought to Be Received Again 81Rule 15 How Young Boys Are to Be Corrected 83Rule 16 and 38 Cellarers and Priors—Assistants 85Rule ij Of the Tools and Goods of the Monastery 91Rule 18 Whether Monks Ought to Have Anything of

Their Own 93Rule 19 Whether All Should Receive in Equal Measure

What Is Necessary 95

-7-

Rule 20 Of the Weekly Servers in the Kitchen 97Rule 21 Of the Sick Brethren 101Rule 22 Of the Aged and Children 105Rule 23 At What Times the Brethren Should Take Their

Reflection 107Rule 24 Of Those Who Are Tardy 109Rule 25 Of Those Who Fail in Any Other Matters 113Rule 26 Of the Daily Work 115Rule 27 Of Brethren Who Work a Long Distance from the

Oratory Or Are on a Journey 121Rule 28 Travelling and Returning the Same Day 123Rule 29 Of the Reception of Guests 125Rule 30 Monks Receiving Letters or Anything Else 129Rule 31 Clothing and Footgear of the Brethren 131Rule 32 Manner of Admitting Brethren 135Rule 33 Of Priests Who May Wish to Live in the Monastery 141Rule 34 How Stranger Monks Are to Be Received 143Rule 35 Of the Order of the Monastery 147Rule 36 Of the Election of the Abbot 153Rule 38 Of the Porter of the Monastery 159Rule 351 Brethren Sent on a Vacation 163Rule 40 If Commanded to Do Impossible Things 167Rule 41 Defending One Another 169Rule 42 That Brethren Be Obedient to One Another 171Rule 43 Of This, That Not the Whole Observance of

Righteousness Is Laid Down in This Rule 175

— 8 —

Introduction by Enzo De Luca M5A

A patron saint is the special guardian of a person, group,trade, place or country. It appears that St. Benedict—described here as the patron saint of business manage-ment—was way ahead of his time with his great knowl-edge and experience of what we as business peopleencounter each workday We deal with sales, marketing,accounting and organizational issues. We endure intensecompetition, overbearing customers, stifling bureaucra-cies, strained capital resources and an intransigent work-force.

Financial markets today are suffering from thegreed and duplicity of some of the once mighty leadersof billion dollar corporations—the paradigms of twenty-first century business. Born in the early fifth century inItaly, St. Benedict himself lived in a perilous political,economic and religious time. With the fall of Rome, theEuropean countryside was torn to pieces, while politicaland religious organizations were breaking down. Assecurity gave way to anarchy, and disease and invasiondepopulated the countryside, people needed to compressand insulate themselves for sheer survival. It was due tothis need that St. Benedict wrote his Rule—a guide todaily life firmly based on ascetic and monastic principles.

— 9 —

The Patron Saint of Business Management takes 43 of St.Benedict's rules and deftly applies them to modern-daybusiness to show how, like the Benedictine order, a busi-ness can learn to prevail and flourish. Based on self-bet-terment, communal agreement on and observance offixed rules, the order (or business) is a single entity head-ed by an abbot (or manager) who leads by example.

The order maintains open lines of communication,facilitated by minimizing the levels of hierarchy. Itdemonstrates humility in its community, looks after itsmembers, but also corrects them if they should strayWork is structured but varied in order to maintainenthusiasm and maximize output. The Rule focuses onother aspects of the order from hiring, firing, managingof assets, dealing with competition, and how to receivevisitors into the monastery

One of the most compelling rules is about the orderor structure of the monastery The books and theoriesone reads in business school use a pyramid to emphasizethe power of the CEO and the levels of hierarchybeneath him. In contrast, St. Benedict's Rule uses theimage of a tree with strong varied branches representingthree^ different levels of management: corporate, busi-ness and functional. What this tree-structure proves isthat fewer levels work to strengthen communication,organization and productivity

The Rule of St. Benedict grew out of necessity Its obser-vance by the monks has enabled it not only to endure,but to flourish. The Rule remains a relevant guide forbtisiness management today and beyond—in good andbad financial times.

— IO —

me Life of Saint Benedict

Little is known about the man who was St. Benedict.All that we know of his life comes from the writings ofSt. Gregory in his Second Book of Dialogues. However, hisaccount of the life and miracles of Benedict cannot beregarded as a biography in the modern sense of theterm. Gregory's purpose in writing Benedict's life wasto edify and to inspire, not to seek out the particularsof his daily life. Gregory sought to show that saints ofGod, particularly St. Benedict, were still operative inthe Christian Church in spite of political and religiouschaos present in western Europe.

What we do know for certain is that St. Benedict,the founder of the celebrated Benedictine order, is themost illustrious name in the early history of Westernmonasticism. The monastic system, destined to exer-cise an enormous influence for centuries, owes itsexpansion and organization to him. According to St.Gregory, Benedict was born at Nursia in Umbriaaround the year 480. He belonged to an old Italian fam-ily, and was sent as a boy to Rome to be educated.However, the disorder and vices of the capital drovehim into solitude while still a youth. The Romanempire was crumbling, shaken by the successiveassaults of barbarians, and average people were prey to

— ii —

violence and corruption. Young Benedict fled from thewickedness around him.

Benedict took refuge in a solitary gorge formed bythe Arno River, about 40 miles from Rome. There, in adark inaccessible grotto near Subiaco, he found soli-tude and shelter. A neighbouring monk supplied himwith food let down by a rope. Yet, grave dangersassailed him. After spending about three years in seclu-sion, a neighbouring convent of monks insisted uponchoosing him as their leader. He warned them of theseverity of the rule he would exercise, but they wouldnot be dissuaded. He had hardly commenced his officewhen some disgruntled monks attempted to poisonhim. The cup containing the poison was no sooner inBenedict's hands than it burst apart; and, calmlyreproving them for their ingratitude, he left them andwithdrew once more into his solitude.

By this time, however, Benedict's fame had spread,and it was impossible for him to remain closed off fromthe world. Crowds gathered around him, and he found-ed twelve cloisters in the lonely valley of the Arno andon the adjacent heights. Young patricians from Romeand elsewhere were attracted to these fraternities. Butwith increasing fame came also threats to his life. Anenvious priest tried to poison Benedict—he miracu-lously survived. The same priest then tried to discreditBenedict and his monks by sending "seven lewd girls"into the monastery, to seduce them. Benedict decidedto leave this dangerous neighbourhood, regardless ofhaving spent thirty years there. He journeyed south-wards, and settled at Monte Cassino, an isolated andpicturesque hill near the source of the Liris. At thetime an ancient temple of Apollo remained a place of

— 12 —

worship for the local residents. Benedict, in his holyenthusiasm, demolished the temple and erected twooratories in its place. Around these oratories graduallyrose the famous monastery which was destined to carrythe name of its founder throughout the Christianworld.

Benedict lived for another fourteen years at MonteCassino after beginning this great work. His sanctityand influence grew during this period, as illustrated byhis encounter with the barbarian king Totila, who madehimself master of Italy and its capital. Totila soughtBenedict's approval, and, prostrating himself at hisfeet, accepted a rebuke for his cruelties, and departed ahumbler man.

Benedict's last days were spent with his sisterScolastica, who had also forsaken the world and givenherself to a religious life, having established a conventnear Monte Cassino. The rules of the order allowed thebrother and sister to meet only once a year. He hadcome to pay his accustomed visit. They had spent theday in devout conversation, and, in the fullness of heraffection, Scolastica entreated him to stay the night atthe convent. Benedict was not to be prevailed upon.His sister burst into tears and bowed her head inprayer. Immediately the heavens became overcast,thunder was heard, and the rain fell in torrents—it wasimpossible for Benedict to depart for the night.Scolastica died in the morning. A few days laterBenedict died quietly in a church. He was buried atMonte Cassino by his sister's side.

Benedict's Rule was meant to be understood as amanual for living everyday life like Christ, in the serv-ice of God. Written, developed and implemented in a

— 13 —

dangerous political and religious climate, the Rule andits author attracted a following no one could have pre-dicted would endure for centuries. With incredible per-severance and unparalleled holiness and devotion, theBenedictine order continues its practices today makingit one of the most successful "organizations" in humanhistory.

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History or the Benedictine Order

Orders can be defined as structural hierarchies orunderstood as "commands" given by a person of author-ity to individuals of lower rank. Religious orders recog-nize both the structural and commandeering nature ofhierarchical systems. The authority of Orders is cen-tralized in one location and in a board of select mem-bers. One of the defining characteristics of theBenedictine Order in contrast, is that it is governednot by a hierarchy of superiors, but by a list of Rulesthat has earned the respect of its members to such adegree that it achieves the bond of allegiance thatwould ordinarily be created by a centralized authority.And the Rules can be modified according to the needsof each house of the Benedictine Order.

No verifiable proof exists to date that St. Benedictfounded any Order in particular. He began his leg-endary founding of the Benedictine Order in a grottoin Subiaco, a small city near Rome, where he soughtsolitude and dedicated himself to hard labour. Alreadyknown for his sanctity, a following of monks quicklyformed around Benedict leading to the development oftwelve monasteries each housing twelve monks. Fromthe grotto Benedict moved on to form the celebratedAbbey of Monte Cassino. It is believed that Benedict

— 15 —

wrote his Rules at Monte Cassino for the twelvemonasteries that he had established. It is his philoso-phy that would become the foundation of his monas-teries. The monks abided by his Rule as they would theBible, but were not obedient to Benedict himself.

It is unconfirmed but most agree that the thirdabbot of Monte Cassino is responsible for beginning tospread the Rules beyond the confines of the originaltwelve monasteries. After Monte Cassino was ran-sacked by the Lombards around AD 577, the monks fledto Rome and presided there for over 140 years. It isbelieved that the diffusion of the Rules to the rest ofthe Christian world occurred within that short timespan. St. Augustine carried the Rule from St. Andrewsmonastery in Rome to England around AD 595 in a mis-sion to evangelize England. The Rule was promotedboth through example and print with monks distribut-ing its traditions as well as copies during their tours,particularly throughout France. Some monasteries tookfrom the Rule what they desired while others rebuiltthemselves based solely on its words. The monasteriesfounded by St. Augustine were some of the first toembrace an organizational structure.

Following a decrease in the need for communitypresence due to Christianity's rapid spread, theBenedictine monks retained their unity but needed torevamp their organization to draw a new source ofmotivation. The English monasteries attempted areform with a new set of rules called the "ConcordiaRegularis." Less than a century later, more rules wereintroduced into the monasteries to regulate the monks'lifestyles. The new rules were meant to create a cen-tralized authority by those that implemented them, but

—16 —

the strategy did not work.The Rule existed for the first four or five centuries

after St. Benedict's death as the only common linkbetween all the new monasteries that had been estab-lished. Monasteries were like businesses that keepdepartments isolated from one another though they allwork towards the same goal. The premise of themonasteries that were under the Rule's guidance wasthat they were independent and not ruled by a greatergoverning hierarchy.

The fact that the Benedictine monasteries neverfell under the rule of one solitary congregation andhave remained an entity without experiencing any peri-od of dissolution, makes them unique in history. Ofcourse, monks, being human, strayed from the Rule andfailed their Christian beliefs. The history of theBenedictine monastery is peppered with scandal.However, the reformations that repaired these cracksin the Benedictine foundation are stronger than thescandals because they were drawn from the Ruleitself—there were no external influences for reform.

The Rule impacted the people and institutions ofEngland more than any other country The history ofthe English Church is the history of the BenedictineOrder. Preceding its popularity in England, the Ordertravelled through Germany, then Denmark,Scandinavia and Iceland. About 100 years later Spanishmonasteries adopted the Rule. By the ninth century, theBenedictine Order had become the only form ofmonastic life in Western Europe, excluding Scotland,Ireland and Wales where Celtic observance would pre-vail for another 300 years.

After a few centuries in which the separate monas-

— 17—

teries coexisted, the monasteries grew so much in num-ber that they recognized the need for change. The factthat monasteries were self-contained was beginning tobe a problem because the increasing populationrequired amalgamation. As a result, the monasteriesbegan developing branches that retained dependencewith or connection to the originating monastery. TheRu/e's guidance still prevailed, but the monasteriesbegan congregating independently, which strengthenedand shaped the Benedictine existence.

For organizational purposes, and not power-seekingones, the monasteries began to amalgamate, takingtheir lead from an example set by the Abbey of Clunyaround 910. The abbot of Cluny, St. Berno, became thehead of a group of dependent monasteries and initiatedthe first governed order of monasteries. By the twelfth-century St. Berno's efforts proved fruitful as the con-gregation grew to more than 300 new monasteries inSpain, England, Poland, Scotland, Italy and France.

Many monasteries attempted to match Cluny's suc-cess—using the Rule of St. Benedict to nourish andgrow an order—but many missed one essential part ofthe equation: community. In France, around AD 817,Benedict of Aniane attempted to reform a group ofhouses by confederating them. With powerful friendslike Louis the Pious (Benedict connected the centralmonastery to his palace), Benedict sought absolute uni-formity among all his residing monasteries by assem-bling a council that did not include the communitybeneath him and by developing a series of eighty newor modified rules (called capitula). Though the capitulacontained rules that were current to the times, the lackof community involvement broke a basic Rule, and cen-

—18 —

tralized authority ended with Benedict of Aniane'sdeath.

Even Benedictine monasteries that lived by the Ruledid not necessarily follow it in its entirety or else theyoperated independently without community involve-ment from fellow Benedictine monasteries. Yet by thetwelfth century almost all the Benedictine monasteriesthat existed independently joined forces with the abbeyof Cluny The confederation did not aim to strengthena centralized government at Cluny—it aimed to bettermaintain the Rules of the Benedictine order. Clunyencouraged the same mutual dependence that the Ruleencourage.

Cluny was successful in unifying the cause ofChristianity and making the work of the monasterieswithin communities more efficient. Following Cluny,such respected abbeys as Monte Cassino and Subiacomodelled their spiritual life after St. Berno's example.Uniform observance prevailed into the tenth, eleventhand twelfth centuries among monasteries that followedthe customs and policies of Cluny. This uniform obser-vance was maintained among the monasteries whileenabling them to govern independently.

A number of Benedictine abbeys maintained theiroriginal independence well into the twelfth centurydespite centralization. The last of the independentmonasteries was drawn in when a council in 1215 decid-ed that all monasteries would unite into a congregation.The congregation was to hold meetings regularly withrepresentatives from each abbey to retain effectivecommunication between all the monasteries. In asense, 1215 was the beginning of corporate level man-agement. In each congregation one abbot was elected

— 19 —

president and declared responsible for maintaining theRule within the defined section of the congregation.The president was not to interfere with the independ-ent authority of the monastery:

By the fourteenth century, the black monks (monkswho follow the Rule in its purest form) inhabitedalmost every country in Western Europe. It is estimat-ed that 37, ooo monasteries existed at the beginning ofthe fourteenth century. Numerous members of royaltyand individuals of religious prestige like Gregory theGreat adopted a Benedictine lifestyle. For nearly twosuccessive centuries, Benedictine monasteries flour-ished with little or no scandal. Then in the sixteenthcentury the Reformation and religious wars began towear down the monasteries reducing their numbers to5,000. In some countries, such as Denmark andIceland, havoc spread amongst the monasteries, reduc-ing their number to about 5,000. Eventually theLutherans succeeded in wiping out numerous monas-teries in Denmark, Iceland, Sweden and Germany.With no time to recover, the monasteries experiencednot only the repercussions of the French Revolution,but the arbitrary rule of Joseph II of Austria who com-pleted the job. By the early part of the nineteenth cen-tury the order numbered scarcely more than 50 monas-teries. The twentieth century witnessed slow revivals ofBenedictine orders and numbers increased to 150. If weinclude all Benedictine congregations, the numberscurrently sit near 700.

The Benedictine monasteries have existed consis-tently since the fourth century. They remain an integralpart of worldwide religious history, having enduredpolitical strife, wars and reform to grow to global pro-

— 20 —

portions. The monasteries have never utilized a centralauthority figure—they've maintained a flourishing exis-tence with the assistance of a few simple rules to sus-tain their purpose and perspective.

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Asceticism and Monasticism

Knowledge of monasticism and its roots in asceticaltheology is important before learning the Rules thisbook presents for all employees in an organization.

Ascetical theology is based on ascetics, which isderived from the Greek word askesis meaning "prac-tice," "bodily exercise" and "athletic training." TheChristians adopted the term to mean "polishing" or"refining." Christian asceticism grew to include fasting,abstinence, vows and poverty but its main tenet is adedication to the betterment of one's life. Thoughasceticism presented various challenges to test one'swill or dedication to God, monasteries usually formedaround one challenge—such as a vow of poverty.

Monasticism by definition is the act of dwellingalone, from the Greek derivative "monos." Despite theearly Christian disapprobation of congregations sepa-rate from church monasteries, the monastic ideal ofasceticism became popular. Monasticism is a means toan ascetic end, which in business terms means a pol-ished and efficient organization. For a business organi-zation, monasticism is not meant in the reclusive, iso-lated way that it is interpreted in Christian terms—rather, it is the theology behind any "congregation" thatabides by fixed rules. Benedictine monasteries, for

— 23-

example, observe the Rule of St. Benedict.According to the Apostle Paul, there are two duties

to fulfill before achieving an ascetic ideal. The firstduty is called "putting off the old man"—the earthlybeing whose focus rests on material existence on earth.Immoral, sinful acts and thoughts must be eradicatedto make room for the second duty. The second duty is"putting on the new man"—a reference to Christ, or ina broader sense, the image of Christian perfection.Business is no different. Employees must be preparedto adopt new policies, purposes and goals. An organiza-tion that prepares to present new "rules" to its employ-ees must in turn prepare the employees to remove indi-vidualistic thinking and work as a whole communitytowards the company's purpose. The rules that followapply to business management by requiring dedicationfrom all employees in the same way monasteries ordermonks to be faithful to the rules and have unquestion-able loyalty to God. As the history of the BenedictineOrders shows, monasteries that only embrace the Rulehalf-heartedly do not last.

Organizations should have fixed rules that are clearto all employees. Monasteries are focused on a unifiedpurpose. Businesses employ people who recognize thata collective effort will achieve success not for them-selves but for their company. The monasteries live forGod through ascetic practices vthat are opposed to theworld's practices. If the world overconsumes, themonks fast. If the world is obsessed with materialwealth, the monks take a vow of poverty. The monksfind success in opposing the real-world principles thatthey feel God's word does not teach. In business, acompany strives to be a strong, efficient work environ-

— 24 —

ment with dependable employees who are proud towork for their company. In business, employees' suc-cesses come not from the fulfillment of their everydaytasks but in upholding the philosophy that the compa-ny strives to live by. Individual success is ascetic—orga-nizational success is monastic.

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Or tne Kinds of Life of Monks

It is well known that there are four kinds of

monks. Tne first kind is that of Cenobites, that

is, the monastic, who live under a rule and an

Abbot.

The second kind is that of Anchorites, or

Hermits, that is, of those who, no longer in the

first fervor of their conversion, but taught bu

long monastic practice and the help of many

brethren, have alreadt) learned to fight against

the devil; and going forth from the rank of their

brethren well trained for single combat in the

desert, theii are able, with the help of God, to•^J \

cope single-handed without the help of others,

against the vices of the flesh and evil thoughts.

5ut a third and most vile class of monks is that

of Sarabaites, who have been tried btj no rule

— 27 —

Rule 1

under the hand of a master, as gold is tried in

the fire (cf Proverbs 27:2.1) j but, soft as lead,

and still keeping faith with the world by their

works, theti are known to belie God bti their•J ^J

tonsure. Living in two's and three's, or even

singLj, without a shepherd, enclosed, not in the

Lord's sheepfold, but in their own, the gratifi-

cation of their desires is law unto them;

because what theu choose to do theu call holt),

but what theu dislike theq hold to be unlawful.^J >^J

But the fourth class of monks is that called

Landlopers, who keep going their whole life

long from one province to another, staging

three or four datjs at a time in different cells as

guests. Always roving and never settled, thetj

indulge their passions and the cravings of their

appetite, and are in every watj worse than the

Sarabaites. It is better to pass all these over in

silence than to speak of their most wretched

life.

Therefore, passing these over, let us go on with

the help of God to laq down a rule for that most1 ^

valiant kind of monks, the Cenobites.

— 28 —

Understanding employees is as important as catego-rizing the types of monks that reside in eachmonastery. People do not assimilate with fellow co-workers just because they happen to work under thesame company roof. Skill and personality are unique toeach individual and need to be managed accordingly. St.Benedict categorizes his monks into four categories;employees can be grouped into this same system. Thefirst type of employee is obedient. Embracing orderand instruction, the Cenobite employee is hardwork-ing, dedicated and prefers to perform rather than comeup with his or her own ideas.

The Anchorite employee prefers to work on his orher own. Intelligent, proactive and full of initiative, theAnchorite is reliable but works best on solitary proj-ects. The Anchorite employee has the education andorganizational skills necessary to cope with little super-vision and few instructions.

Sarabaite employees recognize rules and at timesworks against them. Their work ethic is excellent whenthey choose, but it can also be a source of weakness ifthey find the project uninteresting or outside of theirregulated duties.

Landlopers are temporary or contract employees.Like their Benedictine counterparts, these employeesdo not stay long enough to develop a rapport with thecompany. They do their jobs well and concisely as theyare either specialized or focused, but be wary of theirlack of loyalty and understanding of corporate culture.

The difference between categorizing monks andemployees is that monks adopt and mold themselves totheir respective titles. Employees will not take kindlyto being called an "Anchorite." Nor will they work to

— 29 —

fulfill characteristics of any one type of employee.Assume that all employees strive to be the best theyknow how to be and use the categories to furtherunderstand the company's work dynamic.

— 30 —

Rule 2

What Kind of Man the AbbotOught to 5e

me Abbot who is worthq to be over a^J

monastery, ought alwaiis to be mindful or what•J1 O C/

he is called, ana make his works square with his

name or Superior. Tor he is believed to hold the

place of Christ in the monastery, when he is

called by his name, according to the satjing of

the Apostle: "You have received the spirit of

adoption of sons., wherebij we cm Abba1 s * ^~x

(rather)" (Rom 5:1^). Therefore, the Abbot

should never teach, prescribe, or command

(which God forbid) anything contrary to the

laws of the Lord; but his commands and teach-

ing should be instilled like a leaven of divine jus-

tice into the minds of his disciples.

Let the Abbot alwaus bear in mind that he must

— 31 —

give an account in the dread judgment of God

of both his own teaching and or tne obedience

or his disciples. And let the Abbot know that

whatever lack of profit the master of the house

shall find in the sheep, will be laid to the blame

of the shepherd. On the other hand he will be

blameless, if he gave all a shepherd's care to his

restless and unrulu flock, and took all pains to^/ I

correct their corrupt manners; so that their

shepherd, acquitted at the Lord's judgmentr i J ^

seat, mat) sat) to the Lord with the Prophet: "I

have not hid Tnu justice within mq heart. 1 have*^x ) *-x

declared Thu truth and Tnu salvation" (Psalms^J ^

5?B-O]:11). Cc5ut thet) contemning have

despised me" (Isaiah 1:2; Ezekiel 2O:2/). men

at length eternal death will be the crushing

doom of the rebellious sheep under his charge.

When, therefore, anqone taketh the name of^J

Abbot he should govern his disciples by a

twofold teaching; namelu, he should show them

all that is gpod and holu bu his deeds more thanO U U

by his words; explain the commandments ofGod

to intelligent disciples by words, but show the

divine precepts to the dull and simple by his

works. And let him show by his actions, that

whatever he teacheth his disciples as being

contrary to the law of God must not be done,

"lest perhaps when he hath preached to oth-

— 32 —

ers, he himself should become a castaway33 (1Corinthians 9:2.7'), and he himself committing

sin, God one day say to him: "Why dost thoudeclare My justices, and take My covenant inthu mouth? 5ut thou hast hated discipline, and

*—' I

hast cast My words behind thee33 (Psalms+9\5O]:l£~1/). And: "Thou who sawest the motein thu brothers eqe, hast not seen the beam in

•^J ^-/

thine own33 (Matthew J~?j).

Let him make no distinction or persons in themonastery. Let him not love one more than

\~s

another, unless it be one whom he findeth moreexemplary in good works and obedience. Letnot a free-born be preferred to a freed man,unless there be some other reasonable cause.5ut if from a just reason the Abbot deemeth it

proper to make such a distinction, he mau do soI I \J

in regard to the rank of anuone whomsoever:O vV '

otherwise let everuone keep his own place; for*~^ 1 I

whether bond or free, we are all one in Christ(cf Galatians 7>:28-) Ephesians 6:8"), and we allbear an equal burden of servitude under oneLord, "for there is no respect of persons withGod33 (Romans 2:11). We are distinguished with

Him in this respect alone, if we are found toexcel others in good works and in humility.Therefore, let him have equal charity for all, andimpose a uniform discipline for all according to

merit.

^»^»-333

Por in his teaching; the Abbot should alwausc? ^observe that principle of the Apostle in which

hesaith: "Reprove, entreat, rebuke" (2 Timothy

4:2), that is, mingling gentleness with severity,

as the occasion mau call for, let him show the

severity of the master and the loving affection

of a father. He must sternlq rebuke the undisci-\^/

plined and restless,- but he must exhort the

obedient, meek, and patient to advance in

virtue. But we charge him to rebuke and punish

the negligent and haughty. Let him not shut his

etjes to the sins of evil-doers,- but on their first

appearance let him do his utmost to cut them

out from the root at once, mindful of the fate of

Helf, the priest of Silo (cf 1 Samuel 2:11-4:15).

The well-disposed and those of erood under-r ^standing, let him correct at the first and second

admonition onlq with words; but let him chastise•^s I

the wicked and the hard of heart, and the

proud and disobedient at the vem first offenseI "^

with stripes and other bodilu punishments,

knowing that it is written: "The fool is not cor-

rected with words" (Proverbs 2 :1 ). And again.-

"Strike tnu son with the rod, and thou shalt*~s

deliver his soul from death" (Proverbs 2 :14).

The Abbot ought alwatis to remember what heO J

is and what he is called, and to know that to

whom much hath been entrusted, from him

— 34 —

— 35 —

much will be required; and let him understand

what a difficult and arduous task he assumeth

in governing souls and accommodating himself

to a variety of characters. Let him so adjust and

adapt himself to everyone—to one gentleness

of speech^ to another by reproofs, and to still

another bu entreaties, to each one according

to his bent and understanding—that he not

onlu suffer no loss in his flock, but mau rejoice«^x *^s ^J

in the Increase of a worthu fold.^_x

Above all things, that the Abbot mau not neg-

lect or undervalue the welfare of the souls

entrusted to him, let him not have too great a

concern about fleeting, earthlu, perishable

things; but let him always consider that he hath

undertaken the government of souls, of which

he must give an account. And that he mau not

Eerhaps complain of the want of earthlu means,

± him remember what is written: "Seek tje first

the kingdom of God and His justice, and all

these things shall be added unto you33

(Matthew 6?fy • And again: "There is no want to

them that fear Him" (Psalms CH-MO). And let

him know that he who undertaketh the govern-

ment of souls must prepare himself to give an

account for them; and whatever the number of

brethren he hath under his charge, let him be

sure that on judgment dau he will, without

doubt, have to give an account to the Lord for

all these souls, in addition to that of his own.

And thus, whilst he is in constant fear of the

Shepherd's future examination about the sheep

entrusted to him, and is watchful of his account

for others, he is made solicitous also on his own

account; and whilst by his admonitions he had

administered correction to others, he is freed

from his own failings.

-36-

Derived from the word "abba," which means "father,"an abbot does not function as a superior to the monksin his house. By definition the abbot is head of thebuildings that house the monks.

When appointing corporate level staff, think interms of selecting an abbot. People who first and fore-most exemplify the company philosophy should fill thehighest-ranking positions in the company. No roomexists for teaching, prescribing or commanding any-thing contrary to the company philosophy. CEOs,board of directors and other management level staff areaccountable for their own actions and the actions ofthose in the departments that they are responsible for.Management level staff must understand that they arenot superior than those at other levels of employment.They should think in terms of being head of a family.They are responsible for the well-being of the companyand the actions of employees they are in charge of.Parents are responsible for the actions, successes andfailures of their families, just as abbots are for theirabbeys, and head offices are for their companies.

Being the most knowledgeable and accountable forthe company's success, corporate level staff should bewary of their influence on other levels of staff. Headoffice must encourage the philosophy of the companythrough intelligence, and exemplify it through action.Although head office holds the most responsibility inthe company, the rest of the company should not feel ofa lower rank. Management staff, when called to makeauthoritative decisions among other staff, must do sowithout overriding another's place in the monastery. Ifsomeone is due for promotion, a raise or an award, thismust be done without demeaning the position of any-

— 37 —

one else. Recognition of a staff member should not dis-rupt or displace the roles of any other staff member.

At times it will not be recognition that is the chal-lenge, but discipline. As the highest voice of authority,the management level staff will at times be called todiscipline. Recalling the parental role within the com-pany, discipline should be administered with the careand concern of a parent, yet with the severity ofauthority. Remember that although management levelstaff must be earnest with other staff as a parent wouldbe with a child, they also have to maintain adherence tocompany philosophy. Management level staff shouldunderstand each staff member and discipline accordingto his or her personality. The end goal of discipline isnot to lose a staff member, but increase the productiv-ity of the company by correcting problems that arise.

With the company philosophy always at the fore-front, management level staff should remember thatpeople make up the company, not money. Success is, ofcourse, found in the company's bottom line, but headoffice must be aware that it is people that make thecompany successful, be it the top sales people or theperson who makes coffee in the morning.

The "abbots" of any company represent the compa-ny philosophy in all respects.

-38-

Of Calling tne 5retnren toCounsel

Whenever weighty matters are to be transacted

in the monastery, let the Abbot call togetherJ O

the whole community, and make known the mat-

ter which is to be considered. Having heard the

brethren's views, let him weigh the matter with

himself and do what he thinketh best. It is for

this reason, however, we said that all should be

called for counsel, because the Lord often

revealeth to the uounger what is best. Let theJ O

brethren, however, give their advice with humble

submission, and let them not presume stub-

bornly to defend what seemeth right to them,

for it must depend rather on the Abbot's will, so

that all obeu him in what he considereth best.

5ut as it becometh disciples to obetj their mas-

ter, so also it becometh the master to dispose

— 39 —

Rule 5

all things with prudence and justice. Therefore,

let all follow the Rule as their guide in everu-<-j -jthins, and let no one rashlij depart from it.

<—-^ *~s I

Let no one in the monastery follow the bent of•^

his own heart, and let no one dare to dispute

insolently with his Abbot, either inside or out-

side the monastery, if ant) one dare to do so, let

him be placed under the correction of the Rule.

Let the Abbot himself, however, do everything

in the fear of the Lord and out of reverence for

the Rule, knowing that, beuond a doubt, he will

have to give an account to God, the most just

Judge, for all his rulings, if, however, matters of

less importance, having to do with the welfare

of the monastery, are to be treated of, let him

use the counsel of the Seniors onlij, as it is writ-

ten: "Do all things with counsel, and thou shalt

not repent when thou hast done" (Sir 52:2-4-).

— 40 —

C^ommunication is the cornerstone of a healthy com-pany. Frequent meetings help to keep everyone in thecompany informed. A company without internal rankor distinction will ensure all levels of staff are includedin making weighty decisions.

The monks had counsel with the whole communitywhenever a major decision was to be made. In business,the community is comprised of internal staff, externalstaff, clients and suppliers. When major decisions needto be made, such as mergers or relocation, there shouldbe open lines of communication. There are many kindsof communication and all forms should be utilized tokeep everyone involved and informed.

The staff must know that though their opinion isrequested and valued, those opinions won't always beturned into decisions. Be humble when voicing con-cerns or objections. All involved must remember thatthey are only a small part of a whole, and theirs may notbe the right solution to a problem. A decision shouldnever be based on one person's instinct. Company phi-losophy should act as a guide for any decisions that theorganization makes.

The importance of communication is a major rea-son why hierarchies are avoided in Benedictine monas-teries and should be avoided in businesses. The morelevels of hierarchy there are, the more time and effortit takes to reach a community decision. GeneralElectric's CEO understood the communication prob-lem of multi-layered hierarchies when he recentlyreduced the levels of management from nine levels tofour. The CEO became closer to his divisional man-agers and could communicate more efficiently with theentire company.

— 41 —

For decisions that are of less concern, the seniors ofthe department responsible (corporate, business orfunctional) will make decisions following the sameguidelines outlined for large decisions: open communi-cation and the company's philosophy at the forefront.

— 42 —

Rule 4

Or Obedience

me first degree or humility is obedience with-

out delatj. This becometh those who, on

account of the holu subjection which theu have*_x / *_/

promised, or of the fear of hell, or the glory of

life everlasting, hold nothing dearer than

Christ. As soon as anything hath been com-

manded bu the Superior thet) permit no delau in• X | v_X I *->'

the execution, as if the matter had been com-

manded by God Himself. Of these the Lord

saith: "At the hearing of the ear he hath obeuedo uMe" (Psalms 1/[1S]: ). And again He saith to

the teachers: "He that heareth uou heareth

Me" (Lulce1O:l6).

Such as these, therefore, instantlu quitting

their own work and giving up their own will, with

hands disengaged, and leaving unfinished what

thetj were doing, follow up, with the readtj step

43-43-l

of obedience, the work of command with

deeds; and thus, as if in the same moment, both

matters—the master's command and the disci-

ple's finished work—are, in the swiftness of the

fear of God, speediltj finished together, where-

unto the desire of advancing to eternal life

urgeth them. They, therefore, seize upon the

narrow waq whereof the Lord saith: "Narrow is*_x

the watj which leadeth to life" (Matthew/:14),

so that, not living according to their own desires

and pleasures but walking according to the

judgment and will of another, theu live in

monasteries, and desire an Abbot to be over

them. Such as these trulu live up to the maxim*^s \

of the Lord in which He saith: "I came not to do

Mtj own will, but the will of Him that sent Me"

(John£:3S).

mis obedience, however, will be acceptable to

God and agreeable to men then onltj, if what is

commanded is done without hesitation, delatj,

lukewarmness, grumbling or complaint, because

the obedience which is rendered to Superiors is

rendered to God. Tor He Himself hath said: "He

that heareth LJOU heareth Me" (Luke 1O:l£). And

it must be rendered by the disciples with a good

will, "for the Lord loveth a cheerful giver (2

Corinthians 5^7)- "For if the disciple obeueth

with an ill will, and murmureth, not onLj with lips

— 44 —

but also in his heart., even though he fulfil thecommand^ Ljet it will not be acceptable to God,who regardeth the heart of the murmurer. Andfor such an action he acquireth no reward;rather he incurreth the penaltu of murmurers,

I *~-

unless he maketh satisfactory amendment.

i next three rules examine the virtues of obedience,silence and humility, desired for all levels of staff.

Following a Rule or a company philosophy takesmuch more discipline than following orders. A compa-ny that runs on a philosophy rather than a hierarchycan achieve obedience through constant example.Obedience should not come from fear of job loss orrecrimination, but from a desire to perform well andbetter the company.

How does one acquire the kind of obedience that iscontagious? Obedience should come naturally, andnever be performed with doubt or an ulterior motive.

Regardless of the position of the person requestingassistance, tasks should be taken on and completedwithout delay. Corporate and business levels areexpected to display obedience with functional levelsand vice versa. Often people ask for assistance beforeactually taking the time to handle the task themselvesbecause they don't always expect quick responses. If anindividual knows that their request for assistance willbe met immediately by another, they will be encour-aged to organize their tasks in order not to constantlydisservice others.

— 45 —

Obedience must also be an unquestioned act.Following with the knowledge that requests will befilled without delay is that they will also be filled with-out question. If a request is made, people will knowthat the request must be deserving or else it would nothave been asked for.

This form of obedience in employees—regardless ofposition—comes from everyone responding to tasksnot according to their own interests but from a desireto live up to the company philosophy. There should beno ulterior motive for obeying a request. Nor shouldemployees harbour ill will if recognition for their assis-tance doesn't come.

-

Rule 5

Or Silence

Let us do what the Prophet saith: "I said, I willtake heed of mi) waijs, that 1 sin not with nuj

tongue: I have set a guard to nuj mouth, I was

dumb, and was humbled, and kept silence even

from good things" (Psalms 5SB?]:2~5). Here

the prophet showeth that, if at times we ought

to refrain from useful speech for the sake of

silence, how much more ought we to abstain

from evil words on account of the punishment

due to sin.

Therefore, because of the importance of

silence, let permission to speak be seldom given

to perfect disciples even for gpod and holu andI I O ^J

edifying discourse, for it is written: "In much

talk thou shalt not escape sin" (Proverbs 1O:1 ).

And elsewhere: "Death and life are in the power

of the tongue" (Proverbs 13:21). Tor it

— 47 —

belongeth to the master to speak and to teach;

it becometh the disciple to be silent and to lis-

ten, if, therefore, anything must be asked of

the Superior, let it be asked with ail humility and

respectful submission, but coarse jests, and

idle words or speech provoking laughter, we

condemn everywhere to eternal exclusion; and

for such speech we do not permit the disciple

to open his lips.

48-

Oilence is a virtue not in the literal sense, but rather inknowing when it is better than words. Remember theold adage, "If you can't say anything nice, then don't sayanything at all"? It is not just a good motto for children.St. Benedict believed it and so do his monks. Officegossip can segregate employees, construct walls inoffices, and permanently tarnish a company

Holding your tongue may even save you your job.Rumour and gossip are problems in most companies,regardless of size. Though your words may not seemdamaging, the way they travel is your responsibility sobe extra careful with what you express out loud.

Apart from preventing gossip and preserving yourjob, silence is a tool for learning. Knowing when to lis-ten is vital to improving skill and efficiency amongemployees. All employees should understand thatlearning requires silence. In teaching situations, theexperienced employee speaks and the inexperiencedemployee listens and learns. Understand that beingexperienced does not mean seniority in all cases.Silence is virtuous for even the most senior employee.

— 49 —

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Rule 6

Or Humility

Brethren, the Holt) Scripture crieth to us say-ing: "Every one that exalteth himself shall behumbled; and he that humbleth himself shall beexalted" (Luke 14:11; 13:H). Since, therefore, itsaith this, it showeth us that every exaltation is

a kind of pride. The Prophet declareth that he

guardeth himself against this, saying: "Lord, myheart is not puffed up; nor are mq eues

I 1 *—' *—'

haughty. Neither have I walked in great mattersnor in wonderful things above me" (Psalms150[151]:1). What then? "if I was not humblq

\^J

minded, but exalted mi] soul; as a child that isV '

weaned is towards his mother so shalt Tnou

reward mil soul" (Psalms 15O[131]:2).•^J

Hence, brethren, if we wish to reach the great-

est height of humility, and speedily to arrive atthat heavenly exaltation to which ascent is

— 51 —

made in the present life by humility, then,

mounting by our actions, we must erect the lad-

der which appeared to Jacob in his dream, by

means of which angels were shown to him

ascending and descending (cf Gen 28:12).

Without a doubt, we understand this ascending

and descending to be nothing else but that we

descend by pride and ascend by humility. The

erected ladder, however, is our life in the pres-

ent world, which, if the heart is humble, is by the

Lord lifted up to heaven. Tor we sau that ourI ^

bodu and our soul are the two sides of this lad-

der; and into these sides the divine calling ha

inserted various degrees of humility or disci-

pline which we must mount.

me first desree of humilitij, then, is that a manO J3

alwaus have the fear of God before his eues (cf*~x ^J

Psalms 55t3<?]:2), shunning all forgetfulness

and that he be ever mindful of all that God hath

commanded, that he alwaus considereth in his

mind how those who despise God will burn in

hell for their sins, and that life everlasting is

I

repared for those who fear God. And whilst

e guardeth himself evermore against sin and

vices of thought, word, deed, and self-will, let

him also hasten to cut off the desires of the

flesh.

c

— 52 —

a

Let a man consider that God alwaus seeth him\_x

from Heaven, that the eue of God beholdeth

his works everywhere, and that the angels•J O

report them to Him every hour. The Prophet

telleth us this when he showeth God thus ever

present in our thoughts, satjing: "The searcher

of hearts and reins is God" (Psalms /:1O). And

again: "me Lord knoweth the thoughts of men"

(Psalms ?2t94]:1l) And he saith: "Thou hast

understood my thoughts afar off" (Psalms

155[13913). An^: "The thoughts of man shall

give praise to Thee" (Psalms /^t/^l^O-

Therefore, in order that he mat) alwaus be onv~y *_x

his guard against evil thoughts, let the humble

brother always satj in his heart: "men I shall be

spotless before Him., if I shall keep mijself from

iniquity" (Psalms 1/[16]:Z4).i ^

We are thus forbidden to do our own will, since

the Scripture saith to us: "And turn awau fromI *~^

thy evil will" (Sir 1<3:5O). And thus, too, we ask

God in praqerthat His will mail be done in us (cf| *_/ *_x

Matthew d>:1O). We are, therefore, rightly taught

not to do our own will, when we guard against

what Scripture saith: "mere are waus that to

men seem right, the end whereof plungeth into

the depths of hell" (Proverbs \6:2^. And also

when we are filled with dread at what is said of

the negligent: "They are corrupted and become

— 53 —

abominable in their pleasure" (Psalms 15[H*]:1).

5ut as regards desires of the flesh, let us

believe that God is thus ever present to us,

since the Prophet saith to the Lord: "Before

Thee is all mtj desire" (Psalms 5/l3£]:1O).

We must, therefore, guard thus against evil

desires, because death hath his station near

the entrance of pleasure. Whence the Scripture

commandeth, sailing;: "Go not after thu lusts"<j o ~j(Sir 1S:3O). if, therefore, the eqes of the Lord

»^y

observe the good and the bad (cf Proverbs

1 :3) and the Lord always looketh down from

heaven on the children of men, to see whether

there be anyone that understandeth or

seeketh God (cf Psalms 13[H-]:2); and if our

actions are reported to the Lord day and night

bu the angels who are appointed to watch overU O I I

us daily, we must ever be on our guard,

brethren, as the Prophet saith in the psalm, that

God mati at no time see us Vone aside to evil•J O

and become unprofitable" (Psalms 15[H']:5)j

and having spared us in the present time,

because He is kind and waiteth for us to be

changed for the better, sat) to us in the future:

"These things thou hast done and I was silent"

(Psalms 4?[50] :2J).

— 54 —

The second degree of humility is, when a man

loveth not his own will, nor is pleased to fulfill

his own desires but by his deeds carrieth our

that word of the Lord which saith: "I came not

to do My own will but the will of Him that sent

Me" (John 63&). It is likewise said: "Self-will

hath its punishment, but necessity winneth the

crown/

The third degree of humility is, that for the love

of God a man subject himself to a Superior in all

obedience, imitating the Lord, of whom the

Apostle saith: "He became obedient unto

death" (PhilltS).

Tne fourth degree of humility is, that, if hard

and distasteful things are commanded, nay,

even though injuries are inflicted, he acceptO J ' \

them with patience and even temper, and not

grow weary or give up, but hold out, as the

Scripture saith: "He that shall persevere unto

the end shall be saved" (Matthew 1O:22). And

again: "Let thy heart take courage, and wait

thou for the Lord" (Psalms Z£[Z/]:H). And

showing that a faithful man ought even to bear

every disagreeable thing for the Lord, it saith in

the person of the suffering: Tor Thy sake we

suffer death all the day long; we are counted as

sheep for the slaughter" (Romans 8$6; Psalms

— 55 —

45[-H-]:22). And secure in the hope of the

divine reward, they go on joyfully, saying: "5ut

in all these things we overcome because of Him

that hath loved us" (Romans 5:5/0- And likewise

in another place the Scripture saith: "mou, O

God, hast proved us,- Thou hast tried us bti fire1 *—'

as silver is tried; mou hast brought us into a

net, mou hast laid afflictions on our back"

(Psalms < [ ]:1O~11). And to show us that we

ought to be under a Superior, it continueth,o I J 'saying: "Thou hast set men over our heads"

'(Psalms #?[ ]:12). And fulfilling the command

of the Lord bq patience also in adversities and•^J I

injuries, when struck on the one cheek they

turn also the other,- the despoiler of their coat

theu give their cloak also; and when forced to

go one mile they go two (cf Matthew y^O;

with the Apostle Paul they bear with false

brethren and "bless those who curse them" (2

Corinthians 11:2 j 1 Corinthians 4:12).

me fifth degree of humility is, when one hideth

from his Abbot none of the evil thoughts which

rise in his heart or the evils committed bu him in\_x

secret, but humbly confesseth them.

Concerning this the Scripture exhorts us, say-

ing: "Reveal thy way to the Lord and trust in

Him" (Psalms ^D/]^)- And it saith further:

"Confess to the Lord, for He is good, for His

-56-

mercu endureth forever" (Psalms 1Oj>[1O£l:1j\^i

Psalms 117[115l:l). And the Prophet likewisesaith: cc! have acknowledged my sin to Thee andmy injustice I have not concealed. ! said I will

confess against myself my injustice to the Lord;

and Thou hast forgiven the wickedness of my

sins" (Psalms 51E52L5).

me sixth degree of humility is, when a monk iscontent with the meanest and worst of evert)-

*-/

thing, and in all that is enjoined him holdethhimself as a bad and worthless workman, sauing;J Z) <D

with the Prophet: K\ am brought to nothing and1 knew it not; I am become as a beast beforeThee, and I am always with Thee" (Psalms

72[75]:22-25).

me seventh degree of humility is, when, notonly with his tongue he declareth, but also in hisinmost soul believeth, that he is the lowest andvilest of men, humbling himself and saying withthe Prophet: "But I am a worm and no man, thereproach of men and the outcast of the peo-

ple" (Psalms 21[22]:7). K\ have been exalted andhumbled and confounded" (Psalms 57[55l:l6).And also: "It is good for me that Thou hasthumbled me, that 1 may learn Thy command-

ments" (Psalms 115111 1:71,75).

-57-

The eighth degree of humility is, when a monk

doeth nothing but what is sanctioned by the

common rule of the monastery and the example

of his eiders.

Tne ninth degree of humility is, when a monk

withholdeth his tongue from speaking, and

keeping silence doth not speak until he is

asked; for the Scripture showeth that "in a mul-

titude of words there shall not want sin"

(Proverbs 10:1^?); and that "a man full of tongue

is not established in the earth" (Psalms

13?[140]:12).

The tenth degree of humility is, when a monk is

not easiLj moved and auick for laughter, for it is

written: "The fool exalteth his voice in laughter"

(Sir 21:25).

The eleventh degree of humility is, that, when a

monk speaketh, he speak gentJy and without

laughter, humbltj and with gravity, with few and

sensible words, and that he be not loud of

voice, as it is written: "The wise man is known by

the fewness of his words."

Tne twelfth degree of humility is, when a monk

is not onlti humble of heart, but alwaus letteth it•^ «~s

appear also in his whole exterior to all that see

-58--58-

him,- namely, at the Work of God, in the garden,on a journeu, in tne field, or wherever he mat)

_/ *-^

be, sitting, walking, or standing, let him always

have his head bowed down, his eyes fixed on

the ground, ever holding himself guilty of his

sins, thinking that he is already standing beforethe dread judgment seat of God, and alwayssaying to himself in his heart what the publican

in the Gospel said, with his eyes fixed on theground: "Lord, I am a sinner and not worthy to

lift up mine eues to heaven" (Luke 1<3:13); andI *~^

again with the Prophet: "I am bowed down and

humbled exceedingly" (Psalms 57RS]:/-?;

Psalms 115 [1191:107).

Having, therefore, ascended all these degreesof humility, the monk will presently arrive at thatlove of God, which being perfect, casteth outfear (1 John 4:13). In virtue of this love all thingswhich at first he observed not without fear, hewill now begin to keep without any effort, andas it were, naturally by force of habit, no longerfrom the fear of hell, but from the love ofChrist, from the very habit of good and thepleasure in virtue. May the Lord be pleased tomanifest all this by His Holy Spirit in His labor-er now cleansed from vice and sin.

— 59 —

Humility is an essential trait in the company that fol-lows a guideline instead of a leader because prideadheres only in a company that is hierarchical. Peopleascend with pride, not organizations. There are twelvedegrees in which humility exists within a company.

The first degree of humility comes from the knowl-edge that eventually everything becomes known. Jobsare about performance and completing tasks for a larg-er goal. Though you can feel a certain amount of prideabout your contribution to a project, you comprise onlya portion of all the contributing factors. However, per-sonal pride can cause a ripple effect of resentment fromother staff who also contributed to the success of aproject and are withholding their pride. Humility willrestrain you from standing alone in a spotlight meantfor a team.

When should you feel pride? The second degree ofhumility requires that feelings of pride should bedirected towards the company and not your role in itssuccess. Understand that you alone do not make thecompany successful.

Obedience instills the third degree of humility.Pride and obedience are like oil and vinegar—they donot mix well. You have to be humble to respond toorders, and without orders a team is just a crowd.Recognizing that your work is one contribution out ofmany requires obedience. You may feel relegated attimes, but humility will help you to see your subjuga-tion as a positive contribution.

The fourth degree of humility is derived from obey-ing tasks that are difficult or distasteful. Some requestsare easy to fulfill, and others make you want to cringe.It is those distastefiil tasks from which you can draw

— 60 —

the most modesty. The temptation to turn away fromtasks you detest can be justified by pride. Saying thatyou do not have to complete this or that task becauseit is below you comes from pride. If, for example, youare asked to reach a certain quota that seems beyondyour reach, aim for double. "When forced to go onemile, then go two" (cf Matthew 5:39-41). Pride cannotbe found in obedience for the first mile, but pride canbe taken in completing the second mile.

Confession brings about the fifth degree of humili-ty In the monastery, monks are encouraged to confesstheir sins. In a company, owning up to mistakes hum-bles the ego and teaches staff that they need to be con-stantly self-aware as they are capable of imperfection.Keeping in mind that everything will eventuallybecome known, fessing up to your role in an officeblunder may save you your job. Remember that beforeyou find the solution you have to find the problem.Confessing will quicken resolve.

Unfavourable circumstances present tests of humil-ity in the sixth degree. Humility is being content withthe worst circumstances. Late hours, low pay, stuffybuilding or minimal vacation days—there are somethings that even the most optimistic employee cannotfind positive. Each circumstance that you cannot havea positive attitude about is another chance to showhumility by at least tolerating it. No company will sat-isfy all employees all of the time—humility helps thecompany satisfy all employees, most of the time.

The seventh degree of humility is to acknowledge "Iam the lowest and vilest of persons," as absurd as it maysound. It is a reminder to curb our instinct to judgeothers. Often we are quick to form opinions of our co-

61 —-60-

workers, and when such a temptation presents itself, itis important to remember that we are all capable ofimperfection. Working with people you like is almostas important as liking the work that you do.

Following the rules of the company and the exam-ples of senior employees is the eighth degree of humil-ity. Particularly for young or new employees, the firstfew months or years on a job are the hardest becauseyou are working within the confines of a team and notall your ideas will be heard. Remember that experiencedoes count for something and the company has beenrunning without you. New employees should take theirtime acclimatizing themselves to a new environment.The same rules apply when changing departments orpositions. Have humility before pride, because there ismuch to learn from existing structures and employees.

Similar to the previous rule of silence, the ninthdegree of humility is found through a well-balanced mixof speaking and listening. Education and knowledge areto be shared with co-workers to better the company.Remember to keep quiet sometimes and listen to whatothers have to offer. You will have opinions on mostcompany procedures but wait until your opinion isasked for. You may not be alone in your opinions andyour qualms may already be under consideration. Tooffer your uninvited opinions is to presume your fellowworkers are incompetent.

The tenth degree of humility is to refrain frombeing quick to join in office politics. Employees inoffices can form relationships that exist outside theworkplace. Often those relationships enter the officeand create unprofessionalism. Businesses are for busi-ness just as monasteries are for worship—not fun.

— 62 —

Employees should know the difference between abreak and wasting time. In the big picture having jokeswith a few will make you a joke to all.

The eleventh degree of humility instills gentlenesswhen speaking. When asked for your opinion or whenasking for opinions always remember to be gentle withwords. Speaking is a vulnerable act because a personreveals their character through their words. Anemployee voicing opinions must be handled with thegentleness of a parent.

The twelfth and final degree of humility is the hum-bleness that is seen by all. The monastery interpretsthis degree of exterior humility through physical hum-bleness such as bowed heads and lowered eyes. In busi-ness management this is achieved through unifiedhumility in all levels of staff. The company exterior canthen demonstrate humility on the corporate playingfield.

-6

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Rule /

Of the Divine Office During the Night

Making due allowance for circumstances, the

brethren will rise during the winter season, that

is, from the calends of November till Easter, at

the eighth hour of the night; so that, having

rested till a little after midnight, they mat) rise

refreshed. The time, however, which remains

over after the night office (Matins) will be

employed in studu bu those of the brethrenI <J *w/ -^J

who still have some parts of the Psalms and the

lessons to learn.

But from Easter to the aforesaid calends, let

the hour for celebrating the night office

(Matins) be so arranged, that after a vert)

short interval, during; which the brethren maq! <--> U

go out for the necessities of nature, the morn-

ing office (Lauds), which is to be said at the

break of daq, maq follow presently.^j ^j \ ^j

— 65-

In North America people have taken to working longerhours. In a competitive job market, both employeesand employers go beyond the call of duty to securetheir success. According to St. Benedict's Ru/e, theoffice functions best when its employees are well-rest-ed. Night should be for getting away from the office tore-energize for the next day. Days will be more produc-tive if nights are spent resting.

Know when to draw the line. Create a list of prior-ities for you and your business. Ifour health, family, eat-ing habits, sleep patterns and your work should all fitinto your schedule. If you find the things that are—oronce were—important to you becoming less prominentin your life, you may be working too late and need to re-evaluate your night office habits.

If night work is unavoidable, then it should be donein conjunction with eating good food, taking breaks,and ensuring you have time for family and loved-ones.

— 66 —

Rule 8

How tne Divine Office Is to 5eSaid During tne Summer Season

From Easter till the calends of November let thewhole psalmody, as explained above, be said,except that on account of the shortness of thenights, no lessons are read from the book; butinstead of these three lessons, let one from theOld Testament be said from memom. Let a

<^J

short responsoru follow this, and let all the rest1 *—'

be performed as was said; namely, that neverfewer than twelve Psalms be said at the nightoffice, exclusive of the third and the 5H-thpsalm.

-6

Because nights during the summer season are shorter,our quality of sleep inevitably suffers. Therefore, workdays should be shortened to accommodate the lack ofrest. After working for three seasons with regularhours, the summer can be used to give employees arefreshing change while rejuvenating their morale.

During the summer the monks do not learn new les-sons, but repeat lessons already memorized. Employeesshould feel their workload lighten during the summermonths by being given less individual work and moregroup work as a means of delegating heavy workloads.Encourage shorter hours or a shorter workweek.Employees should use the extended personal time asquality time for themselves and their families or lovedones.

— 68 —

if we do not venture to approach men who are

in power, except with humility and reverence,

when we wish to ask a favor, how much must we

beseech the Lord God of all things with all

humility and purity of devotion? And let us be

assured that it is not in many words, but in the

purity of heart and tears of compunction that

we are heard. Tor this reason prayer ought to

be short and pure, unless, perhaps it is length-I 1 1 <~->

ened by the inspiration of divine grace. At the

community exercises, however, let the prayer

always be short, and the sign having been given

bu the Superior, let all rise together.u r <~>

-6

Rule 9

Or Reverence at Prayer

In a work environment, it is disruptive to ask others forfavours. However, there will be times when a clearvision of the company purpose will not be enough foryou to fulfill your role and you will need assistance.How and when do you ask? Be aware that favours arerewarded to those who deserve them. You have to showthat you work diligently and that when you ask forhelp, you really need it. For this reason, your requestshould be short and to the point. Give no excuses orexchanges.

From the managerial perspective favours should notbe fulfilled as they are asked. The quality of work of theperson asking the favour should determine whether ornot the request is fulfilled. Your response should bequick in return. Favours are asked out of desperationand to linger in response is to be inconsiderate of yourco-worker's situation.

— 70 —

Rule 1O

Of the Deans of the Monastery

if the brotherhood is large, let brethren of

good repute and holt) life be chosen from

among them and be appointed Deans; and let

them take care of their deaneries in everything

according to the commandments of God and

the directions of their Abbot. Let such be cho-

sen Deans as the Abbot mat) safely trust to

share his burden. Let them not be chosen for

their rank, but for the merit of their life and

their wisdom and knowledge; and if any of

them, puffed up with pride, should be found

blameworthy and, after having been corrected

once and again and even a third time, refuseth

to amend, let him be deposed, and one who is

worthu be placed in his stead. We make the^J \

same regulation with reference to the Prior.

— 71 —

I he larger the company, the more defined positionshave to be. Large corporations have to appoint man-agers or department heads to manage the staff.Managers are not superiors, but guides who help man-age the company efficiently. Consider university insti-tutions that employ a dean of the university and a deanfor each college or department. The deans do not ownthe university, but help the departments run smoothlyand in turn make the university a successful, organizedinstitution.

The different positions and levels of managementshould not be filled according to seniority. Managersshould be selected on personality and trust. Regardlessof the type of company, managers have one commonal-ity: to manage people. Managers are responsible for anumber of company matters but to be a manager, anunderstanding of the employees is essential. In turn,employees should trust the managers.

As a manager, pride is not permitted. Unavoidably,managers will have to make final calls on a number ofoffice discrepancies. If a manager begins to confusemediation with power, the manager should be replaced.Always be sure that managers are worthy of their posi-tions. Be self-aware as well; if you are a manager, stepdown if you feel you are not meeting criteria becausesuccess is not individual. Power among individuals putsthe success of the company in jeopardy

— 72 —

Rule 11

Or Excommunication for Faults

if a brother is round stubborn or disobedient

or proud or murmuring;, or opposed to aniithing;I o i i u o

in the Holu Rule and a contemner or the com-

mandments of his Superiors, let him be admon-

ished bii his Superiors once and again in secret,•j i f--> j

according to the command of our Lord (cf

Matthew 18:1 -1 ). if he doth not amend let him

be taken to task publicly before all. 5ut if he

doth not reform even then., and he under-

standeth what a penaltu it is, let him be placedI ^J \

under excommunication; but if even then he

remaineth obstinate let him undergo corporal

punishment.

— 73 —

I iring is one of the most disagreeable parts of manag-ing a business. We know why we hire people—for theirobedience, silence and humility. We fire them for theirdisobedience, pride and gossiping. Personal conflictshould never be the source of someone's ejection fromthe company.

Obedience, silence and humility as explained inbusiness management terms are part of the companyphilosophy. It is hoped that an employee is hired forgood reason but when he or she does not fit the crite-ria of a contributing team member there is a process totake to avoid termination.

The employee should be told first in private of theirfault. The employee may require a reminder by a fellowemployee of the purpose and goals of the company. Youdo not want to create insecurity in employees who aretrying to improve themselves and sometimes areminder is all it takes. Remember that encouragementis more effective than threats. (The only exception tothis rule is regarding punctuality. Tardiness is a faultthat is undeserving of a kind reminder. Rule 24 discuss-es this further.)

However, there comes a point when the employee isdoing more damage than good. Whether by gossiping,not contributing or not enforcing the company man-date, the employee may need to be made aware thattheir place in the company is under review. This step,otherwise known as a "public reprimand," is done inwriting and permanently tarnishes their personal file.The permanency of documentation has the same effecton an individual as going public with an affair does—knowing that there is a document that anyone canpotentially read about you is the same as wondering

— 74--74-

how many people are whispering about you. This stepis taken to inform the employee what the penalty is ifno improvement is shown.

If discretionary time has passed and the employee isstill not reformed, the employee should be terminated.Termination is not humiliation and should not makethe employee feel like any less of a person. Rememberthat because the employee was hired under strictguidelines, their termination also tarnishes the compa-ny's judgment. When a staff member is fired the com-pany should reflect on how they failed the companyphilosophy by hiring the employee in the first place.

-75-

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Rule 12

How Concerned tne AbbotSnould 5e About tne

Excommunicated

The degree of excommunication or punishment

ought to be meted out according to the gravity

of the offense, and to determine that is left to

the judgment of the Abbot, if, however, anyoneof the brethren is detected in smaller faults, let

him be debarred from eating at the common

table.

Tne following shall be the practice respectingo I r <jone who is excluded from the common table:

that he does not intone a psalm or an antiphon

nor read a lesson in the oratory until he hath

made satisfaction; let him take his meal alone,

after the reflection of the brethren,* thus: if, for

instance, the brethren take their meal at the

— 77 —

sixth hour that brother will take his at the ninth,ana if the brethren talce theirs at the ninth, hewill take his in the evening, until by due satis-faction he obtaineth pardon.

All the precautions that are taken in hiring the rightpeople with the right skills and beliefs will make for atight-knit organization. When a "family" memberleaves the structure, they leave behind their workloadand relationships with co-workers and clients.Therefore termination should be as positive as it can befor both employer and employee.

When hiring an individual, you are taking on theresponsibility of that person's career by providing themwith a paycheque and a purpose in exchange for dedi-cation and hard work. Though it is determined that anemployee no longer fits in with the company even aftersteps are taken to rectify his or her faults, their careeris still in your hands until appropriate work is found.This is not a legal obligation, of course, but within thecompany, the friends of the dejected employee shouldbe encouraged to keep in contact with him or her tooffer condolences and provide emotional support.Managers are encouraged to use contacts to find appro-priate work for said employee and to provide sufficientreferences to aid in his or her quest for new work.

The philosophy of a company that exists as a com-munity rather than as a hierarchy is hypocritical if itwelcomes someone into its community and then easilyrejects the person. Precautions should be taken in hir-ing to avoid terminating someone who is not worthy ofconcern afterward.

-

Rule 15

Of Tnose Wno Having Often beenCorrected Do Not Amend

if a brother hath often been corrected and

hath even been excommunicated for a fault and

doth not amend, let a more severe correction be

applied to him, nameLj, proceed against him

with corporal punishment.

but if even then he doth not reform, or puffed

up with pride, should perhaps, which God for-

bid, even defend his actions, then let the Abbot

act like a prudent physician. After he hath

applied soothing lotions, ointments of admoni-

tions, medicaments of the Holt) Scriptures, and

if, as a last resource, he hath employed theI -^s

caustic of excommunication and the blows of

the lash, and seeth that even then his pains are

of no avail, let him applu for that brother also

what is more potent than all these measures: his

own praiier and that of the brethren, that theI ^-s

Lord who is all-powerful mau work a cure in that

brother.

— 79 —

5ut if he is not healed even in this watj, thenrinalltj let the Abbot dismiss him from the com-munity, as the Apostle saith: "Put awatj the evilone from among qou" (1 Corinthians ^:15)j andagain: "if the faithless depart, let him depart" (1

Corinthians 7:^)j 'est one diseased sheepinfect the whole flock.

It will occur that a staff member who has been dis-charged and provided with contacts and referencescontinues to disappoint. How long should you contin-ue to help an employee after their termination? First ofall, check that all steps have been taken to prevent thetermination: informal reminder, formal warning, termi-nation and follow-up support. At least one attemptshould be made to set the terminated employee up witha contact. If all steps have been dutifully followed thenthe employee can be permanently removed from com-pany responsibility. A physician helps the sick to thebest of his or her means and beyond that other patientsbecome a priority. A company should have concern forterminated staff but the remaining staff must alwayshold top priority status.

— 80 —

Rule 14

Wnetner brethren Wno Leave tneMonastery Ought to 5e Received

Again

if a brother, who through his own fault leaveth

the monastery) or is expelled, desireth to return,

let him first promise full amendment of the fault

for which he left; and thus let him be received in

the last place, that by this means his humility

mat) be tried, if he should leave again, let him be

received even a third time, knowing that after

this every means of return will be denied him.

— 81 —

Whether an employee is fired from a company orleaves of their own accord, there will be instances whenhe or she returns, seeking re-employment. A communi-ty-based business policy should dictate that if theemployee makes full amendment of the fault for whichhe or she left the company, he or she may be rehired.The condition of rehiring is that the employee will notbe given the same position they had before, in order totest their humility and dedication to the company. Thereturning employee is obliged to prove him- or herselfbefore the company will once again take responsibilityfor their career.

The returning employee may leave again and onceagain ask to return. The employee should be acceptedonly a third time and after that should under no cir-cumstances be considered for employment.

— 82 —

Evert) age ana understanding should nave its

proper discipline. Whenever, therefore, bous orI I 1 **-}

immature uouths or such as can not understand

how grave a penalty excommunication is, are<_> i u 'guilty of a serious fault, let them undergo

severe fasting or be disciplined with corporal

punishment, that they matj be corrected.

Rule 1?

How Young 5ous Are to 5e Corrected

-83-

Experienced employees have the benefit of under-standing company philosophy. For this, senior employ-ees are not as easily excused when they are at fault.Newer employees have to be given a little leeway tolearn what the company is about. Give at least threereminders in private to new employees who commitfaults before giving a public warning. With eachreminder be sure that the new employee understandsthat the reminders lead to a warning, which in turnleads to termination.

-8

Rules \6 and 33

Cellarers and Priors—Assistants

Let there be chosen from the brotherhood as

Cellarer of the monastery a wise man, or settled

habits, temperate and frugal, not conceited,

irritable, resentful, sluggish, or wasteful, butJ J <3C' ' '

fearing, God, who mau be as a father to theC? J J

whole brotherhood.

Let him have the charge of everything, let him

do nothing without the command of the Abbot,

let him do what hath been ordered him and not

grieve the brethren, if a brother should per-<--' ichance request anything; of him unreasonable

I J O J

let him not sadden the brother with a cold

refusal, but politely and with humility refuse him

who asketh amiss. Let him be watchful of his

own soul, always mindful of the saying of the

Apostle: "Por they that have ministered well,

shall purchase to themselves a good degree" (1

Timothu 5:13) • Let him provide for the siclc, the*j i

-85-

children, the guests, and the poor, with all care,

knowing that, without doubt, he will have to give

an account of all these things on judgment dau.

Let him regard all the vessels of the monastery£? ZJ

and all its substance, as if they were sacred

vessels of the altar. Let him neglect nothing and

let him not give watj to avarice, nor let him be

wasteful and a squanderer of the goods of the

monastery: but let him do all thing's in due•J O

measure and according to the bidding of his

Abbot.

Above all things, let him be humble; and if he

hath not the things to give, let him answer with a

kind word; because it is written: "Agood word is

above the best gift" (Sir 1<3:1/). Let him have

under his charge everything that the Abbot

hath entrusted to him, and not presume to

meddle with matters forbidden him. Let him give

the brethren their apportioned allowance with-

out a ruffle or delatj, that they mat) not be

scandalized, mindful of what the Divine Word

declareth that he deserveth who shall scandal-

ize one of these little ones: "It were better for

him that a millstone were hanged about his neck

and that he were drowned in the depth of the

sea" (Matthew 1S:£).

— 86 —

if the community is large, let assistants be given

him, that, with their help, he too maq fulfil theI ^Joffice entrusted to him with an even temper. Let

the things that are to be given be distributed,

and the things that are to be gotten asked for

at the proper times, so that nobodu mau be dis-

turbed or grieved in the house of God.

It often happeneth indeed, that grave scandalsi i *~>arise in monasteries out of the appointment of

the Prior; since there are some who, puffed up

with the wicked spirit of pride and thinking

themselves to be second Abbots, set up a

despotic rule, foster scandals, and excite quar-

rels in the communitii, and especially in those•*-/ \ <^J

places where also the Prior is appointed bu theI I I *-

same bishop or the same Abbots who

appointeth his Abbot. How foolish this is can

easiltj be seen; because, from the very begin-

ning of his appointment, matter for pride is fur-

nished him, when his thoughts suggest to him

that now he is exempt from the authority of the

Abbot, because "thou too hast been appoint-t ied bu those bu whom the Abbot was appoint-

%_/ *~/ | I

ed." Prom this source arise envy, discord, slan-

der, quarrels, jealousu, and disorders. While the

Abbot and the Prior are thus at variance with

each other, it must follow that their souls are

endangered bu this discord and that those whocj u

-87-l

are under them., as long as they humor the par-

ties, go to ruin. The fault of this evil resteth on

the heads of those who were the authors of

such disorders.

We foresee, therefore, that for the preservation

of peace and charity it is best that the govern-

ment of the monastery should depend on the

will of the Abbot; and if it can be done, let the

affairs of the monastery (as we have explained

before) be attended to by deans, as the Abbot

shall dispose; so that, the same office being

shared by many, no one mau become proud.

if, however, the place require it, or the brother-

hood reasonably and with humility make the

request, and the Abbot shall deem it advisable,

let the Abbot himself appoint as Prior whomev-

er, with the advice of God-fearing brethren, he

shall select. But let the Prior reverentlu do what^J

his Abbot hath enjoined on him, doing nothing

against the will or the direction of the Abbot;

for the higher he is placed above others, the

more careful should he be to obeii the precepts'--J I f

of the Rule.

if the Prior be found disorderly or blinded bu<^S *~s

vainglory, or hath been proved to be a contem-

ner of the Holt) Rule, let him be admonished up

— 88 —

to the fourth time; if he doth not amend, let the

correction of the regular discipline be applied

to him. But if he doth not amend even then, let

him be deposed from the office of priorship,

and another who is worthy be appointed in his

stead. But if even afterward he be not quiet

and submissive in the brotherhood, let him also

be expelled from the monastery. Still, let the

Abbot reflect that he must give an account to

God for all his judgments, lest perhaps envy or

jeaiousu should sear his conscience,J •J

-8

The equivalent to a "cellarer" in business managementis the assistant. Originally, cellarers were responsiblefor providing proper nourishment to the monks where-as priors assisted the abbots. All reported to the abbot.Though theoretically extensions of their supervisors,assistants do not handle actual affairs of the organiza-tion. Assistants are hired to help with the overflow ofwork in corporate and business level positions andshould embody the characteristics of the person theyare assisting. For this reason, assistants are to be hiredby the person they will be assisting. Hiring should bedone with a parental instinct for the company and aclear understanding of the company philosophy.

Assistants are the exception to a number of rulesbecause they play a different role than most employees.Assistants do not have to obey all staff, because theirjob is to obey one person. As mentioned, the hiringprocess of assistants is exceptional. Employees in aposition to require an assistant look for a dedicatedindividual capable of fulfilling their needs. Assistantsmust be aware of rules regarding discipline so as not tohave any excuse for misconduct or an over-inflated ego.

— 90 —

Rule I/

Or tne Tools ana Goods of tneMonastery

Let the Abbot appoint brethren on whose life

and character he can relij, over the property of**-* \ I "-^

the monastery in tools, clothing and things

generallu, and let him assign to them, as he shall

deem proper, all the articles which must be col-

lected after use ana stored awau. Let the

Abbot keep a list of these articles, so that,

when the brethren in turn succeed each other in

these trusts, he man know what he giveth and3 J O

what he receiveth back, if anyone, however,

handleth the goods of the monastery slovenly

or carelesslq let him be reprimanded and if hev_x I

doth not amend let him come under the disci-

pline of the Rule.

— 91 —

At a macro level, company property is an indicator ofeconomic stability. It is management's responsibility topay attention to macroeconomic activity in order toadjust productivity accordingly and increase efficiency.

At a micro level, the tools and goods of the compa-ny include everything from pen and paper to people.Deciding how to use them is called "strategy imple-mentation." A new strategy could be anything fromintroducing a new product-development process torestructuring the budget depending on the state of theeconomy.

New organizational arrangements will allow you tobest use the people in your company. Create and reviewa number of different organizational arrangements tofigure out how to best pursue your strategy efficiently.An organized structure is the best way to coordinateand motivate employees.

Management is responsible for providing officeswith all stock and supplies. Sufficient supplies shouldalways be top on the priority list as they are vital to thecompany's success. A trustworthy person should beplaced in charge of tools and goods. Corporate levelmanagement should develop a manual with schedulesof what to supply and when to perform checks so thenext tools and goods person can maintain stock.Systemize your supplies for weekly, monthly and annu-al checks to prevent low or no-stock situations.

— 92 —

Rule 16

Whether Monks Ought to HaveAnything of Their Own

me vice of personal ownership must by all

means be cut out in the monastery by the very

root; so that no one mat) presume to give or

receive aniffchine; without the command of theu oAbbot: nor to have anything; whatever as his

•J O

own., neither a book, nor a writing tablet, nor a

pen, nor anything else whatsoever, since monks

are allowed to have neither their bodies nor

their wills in their own power. Everything that is

necessaru, however, theu must look for from*_/ \_x

the Father of the monastery and let it not bev_y

allowed for anuone to have anything; which theU U <3>

Abbot did not give or permit him to have. Let all

things be common to all, as it is written. And let

no one call or take to himself anything: as hisU <~J

own (cf Acts :52). But if anyone should be

— 93 —

round to indulge this most baneful vice, and,

having been admonished once and again, doth

not amend, let him be subjected to punishment.

Ensuring your office is well-stocked with supplies isessential for employees to do their job. For the sake ofa poverty vow, monks were not allowed to own any-thing personal. It follows that employees should nothave to spend their wages to fulfill their jobs. The com-pany should budget everything from car allowances tocomputers, light bulbs to highlighters. Staff should rec-ognize that the tools they use at work do not belong tothem and should not be used outside the office.

Companies often employ abusers of this feature. Toprevent abuse of company property, be sure to strictlymonitor employee spending patterns. All expensesshould be okayed by corporate level accounting. Theless people with access to company money, the better.There are thriving corporations out there that still onlyallow CEOs to sign cheques as a preventative measure.

If an employee is found indulging their financialprivileges even once, they are to be disciplined imme-diately.

— 94 —

Rule 1?

Wnetner All Should Receive inEqual Measure What Is Necessary

It is written, "Distribution was made to evem-v_X

one according as he had need" (Acts 4:55) - We

do not sat) bu this that respect should be hadv_X v~X I

for persons (God forbid), but regard for infir-

mities. Let him who hath need of less thank God

and not give wau to sadness, but let him who

hath need of more, humble himself for his infir-

mity, and not be elated for the indulgence

shown him; and thus all the members will be at

peace.

Above all, let not the evil of murmuring; appearO I I

in the least word or sign for any reason whatev-

er, if anuone be found guilty herein, let him beu <3> ^J '

placed under very severe discipline.

— 95 —

Because the company pays for all necessary expenses,the question will arise if everyone should receive neces-sities equally. The answer is no. Different jobs have dif-ferent expenses and the company should pay only forwhat is necessary even if money is not distributedequally. This is budgeting. Some jobs require travel,which can be expensive, but necessity does not dictatefirst class plane seats or five-star hotels.

If an employee is found discussing the expenses ofothers, punish them according to the preset discipli-nary standards.

96-

Rule 2O

Or tne WeeUu Servers in tne

Kitchen

Let the brethren serve each other so that noone be excused from the work in the kitchen,

except on account or sickness or more neces-sara work, because greater merit and more

u ' O

charity is thereby acquired. Let help be given tothe weak, however, that they may not do thiswork with sadness; but let all have help accord-ing to the size of the community and the circum-stances of the place, if the community is large,let the Cellarer be excused from the kitchen, orif, as we have said, ant) are engaged in moreurgent work; let the rest serve each other incharity.

Let him who is to go out of the weekly service,do the cleaning; on Saturday. Let him wash the

O >J

towels with which the brethren wipe their hands

— 97 —

and feet. Let him who goeth out, as well as him

who is to come in, wash the feet of all. Let him

return the utensils of his department to the

Cellarer clean and whole. Let the Cellarer give

the same to the one who cometh in, so that he

mau know what he giveth and what he receivethz> <~>back.

An hour before meal time let the weeklq servers

receive each a cup of drink and a piece of

bread over the prescribed portion, that theuJ I *~^

mau serve their brethren at the time of reflec-v-X

tion without murmuring and undue strain. On

solemn feast daus, however, let them abstain tillv_X

after Mass.

As soon as the morning office on Sunday is

ended, let the weekly servers who come in and

who sp out. cast themselves upon their knees in<—> \the oratory before all, asking their prayers. Let

him who goeth out of the weekly service, sat)

the following verse: Benedictus es} Domine

Deus, auf adjuvisti me et consolatus se me

(Daniel 3^2; Psalms 55[5^]:1/). The one going

out having said this three times and received

the blessing, let the one who cometh in follow

and sau: Deus in adjutorium meum intende;~J

Domine, ad adjuvandum me festina (Psalms

^[/O]:2). And let this also be repeated threei

98-

times by all., and having received the blessing let

him enter upon his weekly service,i >-J

Most offices have some type of cafeteria or lunch-room. Determine which department is responsible forthe lunchroom, whether it is cleaning staff or recep-tion. The department in charge of the lunchroom is toensure its cleanliness and that it is well-stocked.Nutrition is essential to a healthy staff so encouragestaff to develop good eating habits.

Notify the rest of the company that they areresponsible for their own mess in the lunchroom. Thestaff monitoring the cleanliness of the lunchroom isdoing so only for those who are too busy. Otherwise,staff members are responsible for cleaning up afterthemselves.

— 99 —

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Rule 21

Or tne Sick brethren

Before and above all things, care must be taken

or the sick, that theu be served in very truth as

Christ is served; because He hath said, "I was

sick and LJOU visited Me" (Matthew 2J3&). And

"As long as LJOU did it to one of these Mu least

brethren, LJOU did it to Me" (Matthew 2^:40).

5ut let the sick themselves also consider that

they are served for the honor of God, and let

them not grieve their brethren who serve them

by unnecessary demands. These must, howev-

er, be patientltj borne with, because from such

as these a more bountiful reward is gained. Let

the Abbot's greatest concern, therefore, be

that theu suffer no neglect.

Let a cell be set apart for the sick brethren, and

a God-fearing, diligent, and careful attendant

be appointed to serve them. Let the use of the

— IOI —

bath be offered to the sick as often as it is use-

ful, but let it be granted more rarelu to the3 CJ ^J

healthy and especially the tjoung. Thus also let

the use of meat be granted to the SICK and to

the vera weak for their recovers. But when theq«^x »~J ^J

have been restored let them all abstain from

meat in the usual manner.

5ut let the Abbot exercise the utmost care that

the sick are not neglected bu the Cellarer or theo ,_/attendants, because whatever his disciples do

amiss falleth back on him.

A company that cares for its employees will berewarded with success. In addition, a company thatcares for a sick employee will be rewarded by the prideof fellow employees for working in a compassionateenvironment. However, compassion should not beshown in expectation of a reward. Give more than thestandard time, if productivity permits it, for an ill orgrieving employee to recuperate. As a co-worker, youshould take on extra work to lighten the workload ofyour fellow employees. Your actions now will be reim-bursed when you need to take time off for personal rea-sons. If an employee is injured but able to work,appoint someone to assist them with their duties.

People call in sick all the time and organizations areleft to deal with sudden and unwanted absences. If acompany shows genuine concern, people will not be as

IO2-102-k

quick to arbitrarily call in sick because their consciencewill not allow them to take advantage of another'sempathy.

The rule applies to clients and suppliers as well. If aclient or supplier is ill or suffering grief be as accom-modating and understanding as possible. Your clientsand suppliers are part of your business community andshould be shown the same compassion.

— 103 —

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Rule 22

Of tne Aged and Cniidren

Although human nature is or itself drawn to feel

compassion for these life-periods, nameiij, old

age and childhood, still, let the decree of the

Rule make provision also for them. Let their

natural weakness be alwaus taken into account*_y

and let the strictness of the Rule not be kept

with them in respect to food, but let there be a

tender regard in their behalf and let them eat

before regular hours.

— 105 —

The rule, thus far, is quite strict and detailed in termsof what type of employees make up a strong and spirit-ed company Encouraging compassion during illness orbereavement is only part of what the Rule expands on.The monks have a rule regarding the aged and children,which allows for their "natural weaknesses" to alwaysbe taken into account. In an organization, patience isnecessary for all levels of staff when accommodatinganother person's inabilities. And keep in mind that mis-takes happen. Recognizing a co-worker's weaknessesprovides you with the chance to test your ownstrengths.

—106 —

Rule 25

At What Times the BrethrenShould lake Their Reflection

Prom noli) Easter till Pentecost let the brethren*_x

dine at the sixth hour and take supper in the

evening. From Pentecost on, however, during

the whole summer, if the monks have no work in

the fields and the excess of the heat doth not

interfere, let them fast on Wednesday andv_x

Fridaij until the ninth hour,- but on the other\^s

daus let them dine at the sixth hour. This sixth\^s

hour for dinner is to be continued, if theq have

work in the fields or the heat of the summer is

great. Let the Abbot provide for this; and so let

him manage and adapt everything that souls

mau be saved, and that what the brethren do,\J

theu mau do without having a reasonable causeu U O

to murmur. Prom the ides of September until

the beginning of Lent let them always dine at

—107 —

the ninth hour. During Lent, however, until

Easter, let them dine in the evening. 5ut let this

evening hour be so arranged that they will not

need lamp-light during their meal; but let every-

thing; be finished whilst it is still dau. 5ut at all<-? utimes let the hour of meals, whether for dinner

or for supper, be so arranged that everything is

done by daylight.

The monks abide by a schedule that dictates when totake prayer breaks during what season and what day ofthe week. Because the corporate atmosphere is com-petitive, the onus is on the employee to step away fromwork and take breaks. Applying the monk's regimentedschedule to employee breaks removes the pressure ofhaving to keep working out of fear that you will be crit-icized. Breaks don't have to be taken, but if they areregimented, employees will be less likely to take toomany.

—108 —

Rule 24

Or Tnose Wno Are Tardut^X

As soon as the signal for the time of the divine

office is heard, let everyone, leaving whatever

he hath in his hands, hasten with all speed, yet

with gravity, that there mat) be no cause for lev-

ity. Therefore, let nothing be preferred to the

Work of God. if at Matins anyone cometh after

the Gloria of the ^^th psalm, which on that

account we wish to be much drawn out and said

slowly, let him not stand in his place in the choir;

but let him stand last of all, or in a place which

the Abbot hath set apart for such careless

ones, that he mat) be seen by him and by all,

until, the Work of God being ended, he maketh

satisfaction by public penance. The reason,

however, why we think they should stand in the

last place, or apart from the rest, is this, that

seen bu all theti mail amend for verq shame. Tor^^ <^J * * V_X

if they stayed outside the oratory, there might

—109 —

be one who would go back to sleep, or anyhow

would seat himself outside, indulge in vain gos-

sip, and give a "chance to the devil" (Ephesians

4:2/5 1 Timothq ^B-). Let him SLO inside, there-\^s <—s

fore, that he mat) not lose the whole, and mat)\-J ^y

amend for the future.

At the day hours, however, whoever doth not

arrive for the Work of God after the verse and

the Gloria of the first psalm, which is said after

the verse, let him stand in the last place,

according to the rule which we stated above;

and let him not attempt to join the choir of the

chanters until he hath made satisfaction,

unless, perchance, the Abbot's permission hapi

given him leave to do so, with the understanding

that he atone the fault afterwards.

if anyone doth not come to table before the

verse, so that all mau sau the verse and prau\_x * / I *_x

together and sit down to table at the same time,

let him be twice corrected for this, if he failed to

come through his own fault and negligence, if

he doth not amend after this, let him not be

permitted to eat at the common table; but sep-

arated from the company of all, let him eat

alone, his portion of wine being taken from him,

until he hath made satisfaction and hath

amended. In like manner let him suffer who is

— no —

not present also at the verse which is said after

the refection.

Ana let no one presume to take food or drink

before or after the appointed time, but if anu-I 1 *—'

thing should be offered to a brother by the

Superior and he refuseth to accept it, and

afterwards desireth what at first he refused or

anything else, let him receive nothing at all, until

he maketh due satisfaction.

— in —

Tardiness cannot be tolerated in business. When anemployee is late for work, meetings or any scheduledengagements, it is a reflection on the company's workethic. Normally, if an employee is at fault, the Rulewould suggest beginning discipline with an informalreminder that the company is a community and whenyou are late you let the community down. Punctualityis the only exception to this disciplinary process.

Tardiness does not receive the graces of a kindlyreminder—it is a fault that is disciplined with publicshame. Co-workers are permitted to acknowledge tar-diness in others immediately. The reason punctuality isenforced so strongly and given harsher discipline isbecause the company as a whole would fail if it wastardy with clients, deadlines or financial reports toinvestors. Whereas slack is granted with other faults,punctuality is mandatory.

— 112 —

Rule 25

Of Those Who Fail in Any Other

Matters

if anyone whilst engaged in any work, in the

kitchen, in the cellar, in serving, in the bakery,

in the garden, at any art or work in any place

whatever, committeth a fault, or breaketh or

loseth anything, or transgresseth in any watj

whatever, and he doth not forthwith come

before the Abbot and the community, and of

his own accord confess his offense and make

satisfaction, and it becometh known through

another, let him be subjected to a greater cor-

rection.

if, however, the cause of the offense is secret,

let him disclose it to the Abbot alone, or to his

spiritual Superiors, who know how to heal their

own wounds, and not expose and make public

those of others.

— 113 —

Sometimes there are accidents that are no one's fault.Perhaps a computer malfunctions or a shipping prob-lem occurs—how is the offense to be disciplined?Because shippers and computer technicians are part ofthe infrastructure of a working company, problems—even accidents—need to be acknowledged and correct-ed. If the parties who are aware of the accident do notreport immediately to the divisional managers, thoseemployees become part of the problem and need nec-essary discipline.

If, however, the cognizant parties inform the divi-sional managers in private, the accident need not beexposed and the divisional managers can mend theproblem without having to reprimand anyone.

— 114 —

Rule 26

Of the Daily Worlc

idleness is the enemtj of the soul; and therefore

the brethren ought to be employed in manual

labor at certain times, at others, in devout

reading. Hence, we believe that the time for

each will be properlu ordered by the following

arrangement; namelu, that from Easter till the

calends of October, thetj go out in the morning

from the first till about the fourth hour, to do

the necessary work, but that from the fourth till

about the sixth hour they devote to reading.

After the sixth hour, however, when theu have

risen from table, let them rest in their beds in

complete silence,* or if, perhaps, anuoneI J I *-'

desireth to read for himself, let him so read that

he doth not disturb others. Let None be said

somewhat earlier, about the middle of the

eighth hour; and then let them work again at

what is necessary until Vespers.

— 115 —

if, however, the needs of the place, or poverty

should require that theu do the work or eather-i j <~>ing the harvest themselves, let them not be

downcast, for then are they monks in truth, if

theu live bu the work of their hands, as did also•^S *~X

our forefathers and the Apostles. However, on

account of the faint-hearted let all things be

done with moderation.

Prom the calends of October till the beginning

of Lent, let them appLj themselves to reading

until the second hour complete. At the second

hour let Tierce be said, and then let all be

emploued in the work which hath been assignedi u <->to them till the ninth hour. When, however, the

first signal for the hour of None hath been

given, let each one leave off from work and be

readtj when the second signal shall strike. But

after their repast let them devote themselves to

reading or the Psalms.

During the Lenten season let them be

employed in reading from morning until the

third hour, and till the tenth hour let them do

the work which is imposed on them. During

these datjs of Lent let all receive books from

the library, and let them read them through in

order. These books are to be given out at the

beginning of the Lenten season.

—116 —

Above all, let one or two of the seniors be

appointed to go about the monastery during

the time that the brethren devote to reading

and take notice, lest perhaps a slothful broth-

er be found who giveth himself up to idleness or

vain talk, and doth not attend to his reading,

and is unprofitable, not only to himself, but dis-

turbeth also others, if such a one be found

(which God forbid), let him be punished once

and again, if he doth not amend, let him come

under the correction of the Rule in such a way

that others mat) fear. And let not brother join~/

brother at undue times.

On Sunday also let all devote themselves to

reading, except those who are appointed to the

various functions, but if anyone should be so

careless and slothful that he will not or cannot

meditate or read, let some work be given him to

do, that he mat) not be idle.

Let such work or charge be given to the weak

and the sickly brethren, that they are neither

idle, nor so wearied with the strain of work that

they are driven away. Their weakness must be

taken into account bu the Abbot,

— 117—

Using organizational strategies to efficiently utilizeemployees and equipment is important in preventingidleness within your organization. Idleness is theenemy. Look at idleness in terms of lifesaving.Lifeguards are rotated every fifteen minutes from postto post and are then permitted a break, because atten-tion spans tend to wane quickly. Preventing idlenesscould save your organization in the same way that alertlifeguards save lives.

Avoid idle time by giving employees a variety oftasks to work. Though employees are hired for specificskills to perform specific tasks, fulfilling the same func-tions every day can be monotonous. You want to keepproductivity at 100% even if it means switching fromtask to task to maintain enthusiasm in what you aredoing. Begin your day by itemizing tasks according totheir physical and/or intellectual requirements andwhich need to be accomplished first. If one of yourprojects starts to take more effort than you know itshould, switch to another project even if only for anhour, to rebuild interest in your previous project. Knowyour strengths and save the easier tasks for when yourenergy level is low. The monks were big fans of strictschedules. There was little room for flexibility when itcame to dividing their time between manual labour anddevout reading. A schedule of tasks in order of prioritywill help employees work to maximum capacity.

Some projects are more time consuming than oth-ers and may not permit time to be spent on other lesspressing projects. Or employees may not have varioustasks because their job is focused on one major project.For these exceptions, remember that even too muchefficient work is better than inefficient work.Organizations are structured to maximize efficiency —

—118 —

perhaps working on projects that are not a prioritymeans you can work more efficiently on priority proj-ects in less time.

At a corporate level, employees should be givenassistance to manage their time. Provide workshops toencourage multi-tasking. Appoint some senior levelstaff to promote productivity by daily monitoring andaiding the different departments. Inefficient work isgrounds for executing the disciplinary process. As acorporate level employee, keep in mind that people inthe organization are individuals unto themselves andthere will be exceptions to this rule. Some people liketo stay focused on one task and can work at 100% effi-ciency for long stretches of time. Monitors should lookfor efficiency, whether it be through multi-tasking ornot.

— 119 —

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Rule 27

Of brethren Who Worlc a LongDistance from the Oratory Or Are

on a Journey

me brethren who are at work, too far awau, and

cannot come to the oratory at the appointed

time, and the Abbot hath assured himself that

such is the case—let them perform the Work of

God in the fear of God and on bended knees

where theq are working. In like manner let those

who are sent on a journey not permit theI *~x I

appointed hours to pass bu; but let them sauI t 1 "^ *-J

the office bq themselves as best theq can, and*—' v»X

not neglect to fulfil the obligation of divine

service.

121-121-

When travelling for work or working from home, dailyconsistency should be maintained. Employees awayfrom the office should uphold the same practices thatthey would in the office—the same hours, break sched-ule, manners and attire. Increase communication withthe office to stay updated on news and events. A dayout of the office is not meant to disrupt the orderlinessof schedule.

External or contracted employees, such as technicalsupport, should be aware of office schedule regularly sothey do not disrupt the office by arriving infrequentlyand uninformed.

— 122 —

Rule 28

Travelling and Returning tne Same Day

A brother who is sent out on ant) business and

is expected to return to the monastery theI **-

same dau, mail not presume to eat outside,•^J <^J I

even though he be urgently requested to do so,

unless, indeed, it is commanded him by his

Abbot, if he act otherwise, let him be excommu-

nicated.

— 123 —

Business done outside the office that does not requirea full day away is not license for an employee to takethe remainder of the day off. Upon the work's comple-tion, the employee should return immediately to theoffice. Employees should understand that on work timethey work for the good of the organization.

—124 —

Rule 29

Or the Reception of Guests

Let all guests who arrive be received as Christ,

because He will say: K\ was a stranger and you

took Me in" (Matthew Z^:^). And let due

honor be shown to all, especially to those "of

the household of the faith" (Galatians £:1O)

and to wayfarers.

When, therefore, a guest is announced, let him

be met bii the Superior and the brethren with<^s I

evert) mark of charity. And let them first pray

together, and then let them associate with one

another in peace, mis kiss of peace should not

be given before a praqer hath first been said,o I ^on account of satanic deception. In the greet-I <-2ing let all humility be shown to the guests,

whether coming or going; with the head bowed

down or the whole body prostrate on the

ground, let Christ be adored in them as He is

also received.

— 125 —

Wnen the guests have been received, let them

be accompanied to pratjer, and after that let

the Superior, or whom he shall bid, sit down

with them. Let the divine law be read to the

guest that he mat) be edified, after which let

evem kindness be shown him. Let the fast be\^s

broken by the Superior in deference to the

guest, unless, perchance, it be a dat) of solemn

fast, which cannot be broken. Let the brethren,

however, keep the customary fast. Let the

Abbot pour the water on the guest's hands,

and let both the Abbot and the whole brother-

hood wash the feet of all the guests. When thet)

have been washed, let them sat) this verse: "Wev_x

have received Thy mercy, O God, in the midst

of Thy temple33 (Psalms 4/[4a]:1O). Let the

greatest care be taken, especially in the recep-

tion of the poor and travelers, because Christ

is received more specially in them; whereas

regard for the wealthu itself procureth themo u rrespect.

Let the kitchen of the Abbot and the guests be

apart, that the brethren mat) not be disturbed

by the guests who arrive at uncertain times and

who are never wanting in the monastery. Let

two brothers who are able to fulfil this office

well go into the kitchen for a t)ear. Let help be

given them as thetj need it, that thet) mat) serve

—126 —

without murmuring; and when they have not

enough to do, let them go out again for work

where it is commanded them. Let this course be

followed, not onlu in this office, but in all the

offices of the monastery—that whenever the

brethren need help, it be given them, and that

when theu have nothing to do, theq again obey

orders. Moreover, let also a God-fearing

brother have assigned to him the apartment of

the guests, where there should be sufficient

number of beds made up; and let the house of

God be wiselu managed by the wise.

On no account let anuone who is not ordered-^s

to do so, associate or speak with guests; but if

he meet or see them, having saluted them

humbltj, as we have said, and asked a blessing,

let him pass on satjingthat he is not allowed to

speak with a guest.

— 127 —

1 he first impression clients and other businesses willhave of your organization depends on your reception,whether through email, phone or face to face. Also, donot assume that you can lower your standards whengreeting people who are not already clients.

Receptionists direct inquiries and visits, and wel-come people into the organization—they are the com-pany's open arms. Guests should receive immediateattention by the reception staff. In addition, managersshould be accessible to visitors as much as possible.Finally, all staff should present to guests an example oftheir hard work by not being easily distracted.

Special attention should be given to visitors whohave no previous connection or profitable associationwith the company. Extra care and concern to those vis-itors whom you have never done business with beforemight possibly enhance your reputation or create busi-ness in outlets you never considered. A good motto tofollow is never turn anyone away. Business comes inmany different forms and the way you initially receivea visitor will direct the course of the business relation-ship you develop with them.

— 128 —

Rule 50

Monks Receiving Letters orAnything Else

Let it not be allowed at all for a monk to give or

to receive letters, tokens, or gifts of ant) kind,

either from parents or anil other person, norI *—' 1

from each other, without the permission of the

Abbot, but even if anything; is sent him bu his^j f~> *jparents, let him not presume to accept it before

it hath been made known to the Abbot. And if

he order it to be accepted, let it be in the

Abbot's power to give it to whom he pleaseth.

And let not the brother to whom perchance it

was sent, become sad, that "no chance be given

to the devil" (Ephesians 4:Z/j 1 Timothy :H).

But whosoever shall presume to act otherwise,

let him fall under the discipline of the Rule.

—129 —

On company time, employees should not be allowedto make personal calls or receive personal messagesunless for emergencies. Personal phone calls, emailsand visits are prohibited. Employees should informtheir friends and family that personal communicationis not allowed so that they are not frustrated when theycannot reach you.

Staff should not presume that they can have per-sonal communication while they are working. Theyshould know that if they disobey this rule they wouldbe subject to discipline.

— 130 —

Rule 51

Clothing and Footgear of thebrethren

Let clothing be given to the brethren accordingto the circumstances of the place and thenature or the climate in which theu live, becausein cold regions more is needed, while in warmregions less, mis consideration, therefore,resteth with the Abbot. We believe, however,that for a temperate climate a cowl and a tunicfor each monk, are sufficient—a woolen cowlfor winter and a thin or worn one for summer,and a scapular for work, and stockings andshoes as covering for the feet. Let the moniesnot worm about the color or the texture of allthese things, but let them be such as can bebought more cheaplu. Let the Abbot, however,

O I U ' '

look to the size, that these garments are nottoo small, but fitted for those who are to wearthem.

— 131 —

Let those who receive new clothes alwatjs

return the old ones, to be put awau in theI *-

wardrobe for the poor. Tor it is sufficient for a

monk to have two tunics and two cowls, for

wearing at night and for washing. Hence, what

is over and above is superfluous and must be

taken awau. So, too, let them return stocking'su oand whatever is old, when theu receive anything

new. Let those who are sent out on a journeu} \^/

receive trousers from the wardrobe, which, on

their return, they will replace there, washed,

me cowls and the tunics should also be a little

better than the ones thet) usuallu wear, which

theu received from the wardrobe when thetj set

out on a journeu, and give back when theu

return.

Tor their bedding, let a straw mattress, a blan-

ket, a coverlet, and a pillow be sufficient. These

beds must, however, be frequently examined buI ^J ^J

the Abbot, to prevent personal goods fromr r £2being found. And if anything should be found

with anuone that he did not receive from thev_y

Abbot, let him fall under the severest discipline.

And that this vice of private ownership mau beI 1 ^s

cut off bu the root, let everything; necessaru be>_/ J u <~> ugiven bu the Abbot: namelu, cowl, tunic, stock-O J J >_y j ' '

ings, shoes, girdle, knife, pen, needle, towel,

writing tablet; that all pretence of want mat) be

— 132 —

removed. In this connection, however, let the

following sentence from the Acts of the

Apostles alwaqs be kept in mind bu the Abbot:1 *-J \ *-

"And distribution was made to everq man*^J

according as he had need" (Acts ^:5^)« In this

manner, therefore, let the Abbot also have

regard for the infirmities of the needu, not for

the bad will of the envious. Yet in all his deci-

sions, let the Abbot think of God's retribution.

— 133 —

All employees are subject to the same dress code poli-cy. Attire is part of the presentation of the organiza-tion. All employees represent the company and shoulddress in a clean, crisp, presentable fashion. Further,employees are encouraged to take good care of theirhealth, hair and hygiene.

Dress code can be adjusted according to climate.Hotter seasons permit lighter clothes like sandals andthe colder seasons encourage sweaters, slacks and heav-ier boots.

However, it is one of the responsibilities of corpo-rate level management to ensure that employees arecomfortable in the conditions in which] they work.Implementing a dress code in extremely hot weather inan office with minimal ventilation is counterproductivebecause those conditions are not conducive to efficientwork.

If the organization requires its staff to wear a uni-form, such as a restaurant, the organization is responsi-ble for supplying the uniform at no or minimal expenseto the staff. However, the staff is expected not to alterthe uniform in any way with accessories not approvedof by management. The uniform belongs to the organ-ization and must be returned should an employee beterminated.

— 134 —

Rule 32

Manner of Admitting brethren

Let easu admission not be given to one who

newLj cometh to change his lire; but, as the

Apostle saith, "Tra the spirits, whether thetj be

or God" (1 John 4:1). if, therefore, the newcom-

er keepeth on knocking, and after four or five

datjs it is seen that he patientltj beareth the

harsh treatment offered him and the difficulty

of admission, and that he persevereth in his

request, let admission be granted him, and letI ' O

him live for a few days in the apartment of the

guests.

5ut afterward let him live in the apartment of

novices, and there let him meditate, eat, and

sleep. Let a senior also be appointed for him,

who is qualified to win souls, who will observe

him with great care and see whether he realLj

seeketh God, whether he is eager for the Work

-f-ygA35-135-

of God, obedience and humiliations. Let him be

shown all the hard and rugged things through

which we pass on to God.i

if he promiseth to remain steadfast, let this Rule

be read to him in order after the lapse of two

months, and let it be said to him: behold the law

under which thou desirest to combat, if thou

canst keep it, enter; if, however, thou canst

not, depart freelq. if he still persevereth, thenI t^ I

let him be taken back to the aforesaid apart-

ment of the novices, and let him be tried again in

all patience. And after the lapse of six months

let the Rule be read over to him, that he mail^J

know for what purpose he entereth. And if he

still remaineth firm, let the same Rule be read to

him again after four months. And if, after hav-

ing weighed the matter with himself he

promiseth to keep everuthins;, and to do evera-I I <J <—^ <J

thing that is commanded him, then let him be

received into the community, knowing that he is

now placed under the law of the Rule, and that

from that datj forward it is no longer permitted

to him to wrest his neck from under the yoke of

the Rule, which after so long a deliberation he

was at libertt) either to refuse or to accept.••j \

Let him who is received promise in the oratory,

in the presence of all, before God and His

-136-

saints, stability the conversion of morals, and

obedience, in order that, if he should ever do

otherwise, he mau know that he will be con-V_X

demned by God "Whom he mocketh/ Let him

make a written statement of his promise in the

name of the saints whose relics are there, and

of the Abbot there present. Let him write this

document with his own hand; or at least, if he

doth not know how to write, let another write it

at his request, and let the novice make his mark,

and with his own hand place it on the altar.

When he hath placed it there, let the novice

next begin the verse: "Uphold me, O Lord,

according to Thy word and I shall live,- and let

me not be confounded in mi) expectations"\^J 1

(Psalms 1ia[11?]:1l£). Then let all the brother-

hood repeat this verse three times, adding the

Gloria Patri.

men let that novice brother cast himself down

at the feet of all, that they may prat) for him;

and from that day let him be counted in the

brotherhood, if he hath any property, let him

first either dispose of it to the poor or bestow

it on the monastery by a formal donation,

reserving nothing for himself as indeed he

should know that from that dau onward he will•±-/

no longer have power even over his own body.

— 137 —

Let him, therefore, be divested at once in the

oratory of the garments with which he is

clothed, and be vested in the garb of the

monastery. But let the clothes of which he was

divested be laid by in the wardrobe to be pre-

served, that, if on the devil's suasion he should

ever consent to leave the monastery (which^J

God forbid) he be then stripped of his monas-

tic habit and cast out. But let him not receive

the document of his profession which the

Abbot took from the altar, but let it be pre-

served in the monastery.

-138-

Two crucial components of a successful organizationare good employees and an excellent Human Resourcesdepartment. Human Resources decides who will beadmitted into the company and where their skills willprove most valuable. HR should be staffed by employ-ees who have worked in another position in the com-pany, are familiar with the different departments andknow what kind of people excel in what positions. Aformidable understanding of the company philosophyis vital to the HR staff in order for them to recognizeit in potential employees.

What should someone working in the HR depart-ment look for when hiring someone? Persistence andperseverance. Obtaining a job should not be easy. HRcan save themselves time by letting applicants weedthemselves out. If an applicant is persistent and fol-lows-up their resume with further contact, HR can betthat the applicant committed to getting an interviewwill show commitment to the company.

After a person is approved and hired by the HRdepartment, the employee is subject to a probationaryperiod. The employee should not experience any com-pany perks during this time. He or she will work at thefunctional level under the supervision of a manager orsenior functional level employee. After the probation-ary period has ended, the new employee should begiven two months to decide whether they want to com-mit to the company or walk away freely. If the employ-ee decides to stay, he or she will continue to work at afunctional level for six months. After six months, thepersevering, persistent employee should be rewardedwith a promotion or salary review. Upon the reward,the employee should be reminded that he or she will

— 139 —

from that point on be entirely responsible for uphold-ing company philosophy.

—140 —

Rule 33

Of Priests Who Mat) Wish to Livein tne Monastery

if a priest asketh to be received into tne

monastery, let consent not be granted too«J O

readilu; still, if he urgently persisteth in his

request, let him know that he must keep the

whole discipline of the Rule, and that nothing

will be relaxed in his favor, that it mau be as it is

written: "Friend, whereunto art thou come"

(Matthew 2£:Z5)?

It maij be granted him, however, to stand next

after the Abbot, and to give the blessing, or to

celebrate Mass, but onlu if the Abbot ordereth•^s

him to do so; but if he doth not bid him, let him

not presume to do anqthins; under whateverI -~j <-->consideration, knowing that he is under the dis-

cipline of the Rule, and let him rather give exam-

— 141 —

pies of humility to all. But if there is a question

of an appointment in the monastery or antiI I "^ *

other matter, let him be ranked bu the time of\^s

his entru into the monastery, and not bu thev-X vV \^J

place granted him in consideration of the

priesthood.

5ut if a cleric, moved by the same desire,

wisheth to join the monastery, let him too have

a middle place, provided he promiseth to keep

the Rule and personal stability.

There will be employees who enter the company fromother companies or who are contracted out for leavesof absence who do not go through the same entry-levelprocess as other employees. These employees shouldabide by the same rules as everyone else. Also, theirsenior rank should not be determined by their previousexperience or by the position they are filling, but by thetime they have invested in your company. It is impor-tant that management level staff maintain the companyphilosophy of humility with these employees so as toavoid angst among staff who have already paid theirdues.

— 142 —

Rule 54

How Stranger Monks Are to 5eReceived

if a monk, who is a stranger, arriveth from a dis-

tant place and desireth to live in the monasteryJ ^J

as a guest, and is satisfied with the customs he

findeth there, and doth not trouble the

monastery with superfluous wants, but is satis-

fied with what he findeth, let him be received for

as long a time as he desireth. Still, if he should

reasonably, with humility and charity, censure

out anqthins;, let the Abbot consider<-S * '

or pointdiscreetly whether the Lord did not perhaps

send him for that very purpose, if later on he

desireth to declare his stability let his wish not

be denied, and especially since his life could be

known during his stay as a guest.

— 143 —

but if during the time that he was a guest he

was found to be troublesome and disorderly

he must not onitj not associate with the monas-

tic body but should even be politely requested

to leave, that others mau not be infected bu his«-/ *^x

evil life. But if he hath not been such as

deserveth to be cast forth, he should not only

be admitted to join the brotherhood, if he

appltj, but he should even be urged to remain,

that others mat) be taught bu his example,«_/ o u \because we serve one Lord and fight under one

King everywhere, if the Abbot recognize him to

ay also pi

what higher rank.

'*-*' *_X

be such a one he mail also place him in a some-

me Abbot mat), however, place not onltj a

monk, but also those of the aforesaid grades of

priests and clerics, in a higher place than that

of their entry, if he seeth their lives to be such

as to deserve it. But let the Abbot take care

never to admit a monk of any other known

monastery to residence, without the consent of*~s

his Abbot or commendatory letters, because it

is written: "What thou wilt not have done to thy-

self, do not to another" (Tb 4:l£).

— 144 —

Businesses seek clients and clients seek out business.Some clients will prove more profitable than others butattention should not be based on profitability alone.When it comes to new, unfamiliar business there is onerule of thumb: never turn business away. Always enter-tain the possibility of adding a client to your roster,because you never know who might be your next bigclient. People do not forget who helped them out in thebeginning and even small clients can pay off in thefuture.

Once you've accepted a client you should never takeyour business away. Only after a consistent tipping ofthe cost benefit scale should you terminate a businessrelationship. However, treat the termination of a busi-ness relationship the same way you would treat the ter-mination of an employee.

Do be cautious of taking away the competition'sbusiness. If you are pursuing the client of a competingbusiness, do not go about it in an underhanded manner.Let your steps be known to the competition or you willdeface your company's reputation.

— 145 —

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Rule U

Or tne Order or the Monastery

Let all keep their order in the monastery in such

wise, that the time of their conversion and the

merit or their life distinguish it, or as the Abbot

hath directed. Let the Abbot not disorder the

flock committed to him, nor by an arbitrary use

of his power dispose of anything unjustlu; but

let him always bear in mind that he will have to

give an account to God of all his judgments and

worlcs. Hence in the order that he hath estab-

lished, or that the brethren had, let them

approach for the KISS of peace, for

Communion, intone the Psalms , and stand in

choir.

And in no place whatever let age determine the

order or be a disadvantage; because Samuel

and Daniel when mere boqs judged the priests

(cf 1 Samuel 5; Daniel 15:44--£2). Excepting

— 147 —

those, therefore; whom, as we have said, the

Abbot from higher motives hath advanced, or,

for certain reasons, hath lowered, let all the

rest 'take their place as theij are converted:I *-'

thus, for instance, let him who came into the

monastery at the second hour of the dau, know

that he is uoung;er than he who came at the first•J O

hour, whatever his age or dignity mat) be.

Children are to be kept under discipline at all

times and bu everaone. Therefore, let the>^J ^J

tpunger honor their elders, and the older love

the uoung;er.•J O

In naming each other let no one be allowed to

address another by his simple name; but let the

older style the qounger brethren, brothers; let

the qounger, however, call their elders, fathers,

by which is implied the reverence due to a

father. But because the Abbot is believed to

hold the place of Christ, let him be styled Lord

and Abbot, not onlij by assumption on his part,

but out of love and reverence for Christ. Let

him think of this and so show himself, that he be

worthq of such an honor. Wherever, then, the\_/

brethren meet each other, let the tjounger ask

the blessing from the older; and when the older

passeth by, let the tjounger rise and give him

place to sit; and let the uounger not presume to

— 148 —

sit down with him unless his elder biddeth him to

do SO; that it mau be done as it is written: "In

honour preventing one another" (Romans

12:1O).

Let children and botjs talce their places in the

oratory and at table with all due discipline; out-

doors, however, or wherever theii mau be, let•±-S **-/

them be under custodti and discipline until theii*_x j ^J

reach the age or understanding.

—149 —

Employees in a business cannot feel united in thegoals they are working towards if they work within ahierarchy. Unfortunately, as organizations grow andexperience successes, an inevitable hierarchy forms,particularly for communication and time managementpurposes. A committee always makes a smarter deci-sion than an individual. An individual, however, makesa quicker decision than a committee. The monksaccepted this inevitability and further expounded onthe positives of a tiered system and the type of peoplethat should manage those tiers.

The hierarchy of community-based business shouldnot appear to have one leader that the rest of the com-pany works for. Businesses should be more like treesthan like pyramids, with strong, varied branches heldup by one root system. Pyramids rely on the base butgrow smaller as they rise in height. For managementpurposes, there are inevitable levels of managementthat follow a sequential order: the corporate branch,business branch and functional branch. This three-tiered tree can be modified to suit different organiza-tions, but as mentioned in Rule 3, the less tiers withina company the better is the communication. In eachlevel there are strategic managers and mini-pyramidsthat function to make communication and organizationeasier.

The difference between regular hierarchies andmini-pyramids is power. In most hierarchies the higherup the position is on the pyramid the more power isheld. In community-fashioned businesses, the higherup on the hierarchical pyramid the position, the moreservices it provides to the levels preceding it.Functional level staff are focused on their specific

— 150 —

tasks, and without them, the company could not pro-duce revenue or run on a day-to-day basis. At a businesslevel (sales or divisional management) staff is responsi-ble for maximizing the efficiency of functional levelproduction and servicing their own staff. At corporatelevel, staff is responsible for the bottom line, monitor-ing the business in relation to the market, and servicingall levels of the organization. Service comes in a trick-le-down effect: the service that the corporate levelgives to the business level will in turn affect productiv-ity at the functional level.

The criteria by which employees should be givenmore service responsibilities to better the organizationare based on how well they understand the goals andphilosophy of the company. The inevitable hierarchy isnot based on age, but seniority does count for some-thing. Seniority does not automatically earn someonethe right to more responsibility, nor should there be arule about seniority rights. However, seniority usuallymeans that a person has had more time to becomefamiliar with the organization's purpose. For this rea-son, seniority should be considered when movingemployees to different levels of service.

— 151 —

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Rule *>6

Of the Election of the Abbot

In the election of an Abbot let this alwatis be\~J

observed as a rule, that he be placed in the

position whom the whole community with one

consent^ in the fear of God, or even a small

part, with sounder judgment., shall elect. But let

him who is to be elected be chosen for the merit

of his life and the wisdom of his doctrine,

though he be the last in the community.

5ut even if the whole community should by

mutual consent elect a man who agreeth to con-

nive at their evil watts (which God forbid) and\^/

these irregularities in some come to the knowl-

edge of the Bishop to whose diocese the place

belongeth, or to neighboring Abbots, or

Christian people, let them not permit the

intrigue of the wicked to succeed, but let them

appoint a worthy steward over the house of

I-153-

God, knowing that they snail receive a bountiful

reward for this action, if they do it with a pure

intention and godlu zeal; whereas, on the other

hand, they commit a sin if they neglect it.

5ut when the Abbot hath been elected let him

bear in mind how great a burden he hath taken

upon himself, and to whom he must give an

account of his stewardship (cf Luke l£:2)j and

let him be convinced that it becometh him bet-

ter to serve than to rule. He must, therefore, be

versed in the divine law, that he mat) know

whence "to bring forth new things and old"

(Matthew 13: 2.). Let him be chaste, sober, and

merciful, and let him alwaus exalt "mercq above^J ^J

judgment" (Jas 2:13), that he also mau obtain_y *-^

mercu.\^s

Let him hate vice, but love the brethren. And

even in his corrections, let him act with pru-

dence and not go to extremes, lest, while he

aimeth to remove the rust too thoroughly, the

vessel be broken. Let him alwaus keep his ownv_y I

frailty in mind, and remember that "the bruised

reed must not be broken" (Isaiah 42:5). In this

we are not saying that he should allow evils to

take root, but that he cut them off with pru-

dence and charity, as he shall see it is best for

each one, as we have alreadu said; and let him<J

aim to be loved rather than feared.

— 154 —

Let him not be fussu or over-anxious, exacting,or headstrong; let him not be jealous or suspi-cious, because he will never have rest. In all his

commands, whether theu refer to things spiritu-u O I

al or temporal, let him be cautious and consid-erate. Let him be discerning and temperate in

the tasks which he enjoineth, recalling the dis-cretion of holt) Jacob who saith: "if I shouldcause mil flocks to be overdriven, theu would all

*_/ \J

die in one dau" (Genesis 33:13) • Keeping in viewthese and other dictates of discretion, themother of virtues, let him so temper everuthins;} \ U <-J

that the strong may still have something to

desire and the weak matj not draw back. Aboveall, let him take heed that he keep this Rule in allits detail; that when he hath served well he mat)hear from the Lord what the good servantheard who gave his fellow-servants bread inseason: "Amen, I satj to uou/ He saith, "he shallset him over all his goods" (Matthew Z4:4/).<^>

— 155 —

r romotions in companies are difficult because thereare usually a few people who would like to be promot-ed when a spot opens up. Promotions are recognitionfor hard work and an indication of the company's faithin an employee.

Because a promotion is internal it should be han-dled in the fashion that any other decision is handled—with the input of the entire company. Employeesshould be reminded what promotions are based on—aperson's professional merit, their knowledge of thecompany's purpose, which is to be a unified communi-ty that exists without a power, only with a commonunderstanding, and their wisdom in the position that isbeing made available. Age should never determine whogets promoted.

A formal election cannot take place for every pro-motion that happens merely for logistic reasons andtime constraints. The whole company should beinformed before a promotion occurs and should beencouraged to voice opinions or nominations to divi-sional managers who can relay the messages to corpo-rate level management.

On occasion, corporate level management may pro-mote a person who the company as a community dis-agrees upon as a candidate. If management sticks witha decision after acknowledging that the rest of thecompany is in disagreement, then employees should becertain that management has had good reason for theirchoice. At this point the staff should turn their dis-agreement into trust that their concerns have beenheard and taken into consideration.

If you are being promoted there are a number ofthings to be cautious about. Being promoted into an

-156-

existing position will mean that you will have to take onsome of the jobs that your predecessor performed. Youmay feel that some changes will help improve efficien-cy. Be careful when implementing change and allowtime for those you work with to get used to you andyour ideas. If you are too aggressive with change, youmay do more damage than good. Though you will havemore responsibility regarding staff, you want to beliked rather than feared or, even worse, resented.

— 157 —

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Rule 35

Of the Porter of the Monastery

Let a wise old man be placed at the door of the

monastery, one who knoweth how to take and

give an answer, and whose mature age doth not

im to stray about.permit h

The porter should have a cell near the door,

that they who come may always rind one pres-

ent from whom theu mat) obtain an answer. As^ *wX

soon as anyone knocketh or a poor person cal-

leth, let him answer, "Thanks be to God/3 or

invoke a blessing, and with the meekness of the

fear of God let him return an answer speedily in

the fervor of charity, if the porter hath need of

assistance, let him have a younger brother.

if it can be done, the monastery should be so

situated that all the necessaries, such as water,

the mill, the garden, are enclosed, and the vari-

— 159 —

ous arts mat* be plied inside of the monasteryv_/ 1 *^S

so that there mat) be no need for the monks to

go about outside, because it is not good for

their souls, but we desire that this Rule be read

quite often in the community, that none of the

brethren mat) excuse himself of ignorance.

—160 —

The porter is the person in the monastery who has achamber close to the door and can answer the ques-tions of those who knock. In an office, the receptionistis the porter; he or she is familiar with everyone in thecompany, and is mature enough to field the questions ofclients and all levels of staff. The receptionist positionbuilds rapport externally and internally.

Retail stores employ people to stand at the entranceand greet customers for the same two reasons: to wel-come customers and discourage theft. It is harder tosteal from a friend than a stranger. Receptionists areemployed under the premise that it is easier to workhard for a friend than it is a stranger.

Receptionists are invaluable because they can usual-ly account for an employee's whereabouts. It should behabit for employees to report to the receptionist whenentering and exiting the building. By reporting to thereceptionist, questions or calls for your department canbe properly transferred, and clients won't feel inhibit-ed. On another level, reporting to the receptionisthelps keep employees connected with the office evenwhen they leave because at least one person knowswhere they are. Telling the receptionist where you areheaded on your lunch break and how long you'll be islike giving your word that you'll check back in so thereceptionist won't worry. If no one knows where youare when you step out of the office, you'll feel discon-nected, which means that you'll have to reconnect withwork when you return.

—161 —

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Rule J9

Brethren Sent on a Vacation

Let the brethren who are to be sent on a jour-

ney recommend themselves to the praters of all

the brotherhood and of the Abbot, And after

the last prauer at the Work of God, let a com-1 *-s

memoration alwaus be made for the absent

brethren.

On the dau that the brethren return from thev_X

journeu, let them lie prostrate on the floor of) ^_X |

the oratory at all the Canonical Hours, when

the Work of God is finished, and ask the

prauers of all on account of failings, for fear

that the sight of evil or the sound of frivolous

speech should have surprised them on the wau.

And let no one presume to relate to another

what he hath seen or heard outside of the

monastery, because it is most hurtful. But if

-163-

anyone presume to do so, let him undergo the

penaitq of the Rule. In like manner let him be1 *-

punished who shall presume to 2:0 beuond ther r <-> Jenclosure of the monastery, or anqwhere else3

v-x *~s

or to do anuthing^ however little^ without the*_/ <—'

order of the Abbot.

—164 —

Vacations are mandatory. It is the responsibility ofmanagement to inform employees of the amount ofvacation time that the company offers. Furthermore,management is responsible for instilling in employeesthat vacations can be taken "guilt-free," meaning noemployee should feel as though they are inconvenienc-ing the company by taking a vacation. With due notice,all work can be taken care of in the employee's absence.

Vacations are beneficial on two levels. For one,vacations show employees that the company valuestheir contribution by allowing them time off.Employees that take vacations feel rejuvenated whenthey return, and this boosts individual morale.Secondly, dedicated employees often pass up their vaca-tion time to work, and as a result neglect their person-al life, which can be detrimental. Staff must know thatvacations are mandatory and are to be taken each year.Vacation time should not be bankable.

Employees returning back to work after a vacationshould follow a few guidelines so as not to disrupt theoffice. The mindset of the returning employee shouldfocus on work; leave the vacation's stories, photos, andeven daydreams at home. The returning employee doesnot want to abuse the privilege of taking a paid vaca-tion by extending the vacation into the office space.Vacations are for personal time and should remain per-sonal.

-165-

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Rule 4O

if Commanded to Do ImpossibleTn ings

if, perchance, anu difficult or impossible tasksI >^x I

be enjoined on a brother, let him nevertheless

receive the order or him who commandeth with

all meekness and obedience, if, however, he see

that the gravity of the task is altogetherO ^y O

beyond his strength, let him auietlu and sea-

sonablt) submit the reasons for his inability to

his Superior, without pride, protest, or dissent,

if, however, after his explanation the Superior

still insisteth on his command, let the younger' J obe convinced that so it is good for him; and let

him obetj from love, relying on the help of God.

—167 —

.Sometimes management overestimates or misjudgesthe ability of employees. Occasions will arise whenemployees dry out their sources for assistance and can-not manage a project they have been assigned. Howdoes the overwhelmed employee and the overzealousmanagement handle a situation where a task seemsimpossible to complete?

Presumably, the employee will have attempted theproject more than three times on their own. After soli-tary attempts fail, the employee should know that ask-ing others for help is welcomed and received. If afterseveral other employees have assisted and the employ-ee can still not complete the project, then managementshould be informed. The overwhelmed employeeshould have left enough time for management to mendthe problem. Leaving it to the last minute to tell man-agement that you can't handle a problem does not suf-fice. A full explanation of why the employee could notcomplete the job should be given to management inwriting without informing other staff members.Employees should not feel proud in giving up on a jobthey can't handle, nor should they feel embarrassmentfor being assigned a job above their ability level.

Management should let employees know early onthat they can come to them if they cannot fulfill anassignment. Admitting you cannot handle something isnothing to be ashamed of. However, just because man-agement is informed that an assignment is too harddoes not always mean the employee will be transferredoff of the assignment. Some managers will encouragethe employee to keep trying. If this is the case, the onlyreason the manager has not acted on the employee'scomplaints is because he or she has faith that it isachievable. The employee should feel motivated by themanager's faith in his or her capabilities.

—168 —

Rule 4-1

Defending One Another

Care must be taken that on no occasion one

monk tru to defend another in the monastery,^j •_/or to take his part, even though they be close-

It) related by ties of blood. Let it not be

attempted by the monks in any wau; because

such conduct mat) give rise to very grave scan-

dal, if anyone overstep this rule, let him be

severely punished.

When an employee is being disciplined, no otheremployee should defend him or her. Discipline is indi-vidual attention to a part of a working mechanism. Tointerfere is to make the organization individual.Disregarding the rule not to defend other employees atany time is reason for discipline.

—169 —

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Rule 42

mat brethren Be Obedient toOne Another

me brethren must render the service of obedi-

ence not onlii to the Abbot, but theu must thus^/ <J

also obey one another, knowing that then shall

go to God by this path of obedience. Hence,

granted the command of the Abbot and of the

Superiors who are appointed by him (to which

we do not permit private commands to be pre-

ferred), in other respects let the tjounger

brethren obetj their elders with all charity and

zeal. But if antione is found to be obstinate, let^J

him be punished.

And if a brother be punished in anij wau bu the1 \-S <J *-/

Abbot or by any of his Superiors for even a

slight reason or if he perceive that the temper

of any of his Superiors is but slightltj ruffled or

— 171 —

excited against him in the least, let him without

aelau cast himself down on the ground at his

feet making satisfaction, until the agitation is

quieted by a blessing, if anyone scorn to do

this, either let him undergo corporal punish-o i iment, or, if he be obstinate, let him be expelled

from the monastery.

— 172 —

Obedience in this case does not come under Rule 5.Obedience here means respect. Renew your respect foreveryone around you every day. It is easy to respectsomeone performing at a higher level than you, as in aGeneral Manager. The test is to earnestly respecteveryone you work with. Find respect for the drive-through window attendant who serves you coffee eachmorning for the role he or she plays in your work day.Respect the plow driver who clears the snow from theparking lot after a snowstorm. Respect the person inAccounting as much as you respect the Vice President.Respect is also interpreted in the way you handle your-self when someone else is impatient with you. If youfind a co-worker is short with you, respect that the per-son might be stressed and work harder to renew thatperson's respect for you.

— 173 —

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Rule 45

Of This, That Not the WholeObservance of Righteousness Is

Laid Down in mis Rule

Now, we nave written this Rule that, observing it

in monasteries, we mau snow that we have

acquired at least some moral righteousness, ori <-?a beginning or the monastic life.

On the other hand., he that hasteneth on to the

perfection of the religious life, hath at hand the

teachings of the holt) fathers, the observance

of which leadeth a man to the height of perfec-<-> rtion. Tor what page or what utterance of the

divinelu inspired books of the Old and the New

Testament is not a most exact rule of human

life? Or, what book of the holt) Catholic

fathers doth not loudlu proclaim how we mau

go straight to our Creator? So, too, the colla-

— 175 —

tions or the rathers, ana their institutes and

lives, and the rule of our hoLj rather, 5asil—

what are theii but the monuments or the virtues<^s

or exemplary and obedient monks? But for us

slothful, disedifying, and negligent monks thetj

are a source for shame and confusion.

mou, therefore, who hastenest to the heaven-

lu home, with the help of Christ fulfil this least\^J I

rule written for a beginning; and then thou shalt

with God's help attain at last to the greater

heights of knowledge and virtue which we have

mentioned above.

-176-

The monks believe that rules guide and teach, but donot necessarily create a direct path to salvation. TheRule of St. Benedict translated here into business man-agement is for reference and guidance. The Rulesremind organizations that human beings are individual.The Rule also replaces the head of a company, allowingindividuals to work as part of a community rather thanfor an unseen entity. The monks work towards moralrighteousness; business employees work toward successin terms of profit and morale. Both monks and employ-ees need management to achieve their versions of suc-cess. The Rule advises managers to serve their staffrather than rule their staff, and to encourage them tobe involved in the company rather then feel as thoughthey are an isolated part of a machine that never gets totake pride in what is produced.

This final rule is a reminder to managers that a staffthat works for common principles is more efficient andproductive.

— 177 —