Saint Benedict writes two chapters that fall a little harshly on modern ears. They address “Those Who Make Mistakes in the Oratory” (RB 45) and “Those Who Err in Some Other Way” (RB 46). To turn to one of the Lutheran tools for reading a text, it seems fair to see that most of these two chapters could be classified as the third use of the Law, namely to direct and to correct Christians’ actions. Their form follows a pattern: “If one does this, then the consequences are that.”

Reading these words is like catching a glimpse into a culture alien to modern Western society. It doesn’t seem to be much of a stretch to say that today the notion of standards of behavior are rather fluid or that it is difficult to say exactly when one has crossed the bounds from permissible to impermissible actions in a community. But these chapters paint a picture of a very different way of life. The first of these two chapters addresses errors made in worship, especially in chanting. The harsh part is that Benedict prescribes “a more severe punishment” for the monk who does not admit his mistake and “make[] humble satisfaction right then and there before all…” (RB 45:1). The helpful insight might be that while making a mistake that disrupts the harmony of worship for others is not a good thing, the failure to admit one’s mistake and to make amends is more damaging to the well-being of the community.

The second chapter applies much the same rule to all other places, those outside of the oratory, beyond the time of worship. But then Saint Benedict ends his chapter with a turn to a word of consolation. He writes:

If, however, it is a question of a hidden problem of conscience, he should only reveal it to the abbot or one of the spiritual seniors. For they know how to cure their own wounds and those of others, without divulging them in public (RB 46:5-6).

This is a word of promise that offers some comfort. It’s a statement of implicit trust that God will care for the community (and the individual) by raising up people to positions of leadership (abbots) and others to positions of guidance (spiritual seniors). These are people who are wise and compassionate, who are self-aware, “know[ing] how to cure their own wounds” (RB 46:6). They are people whom God has blessed with the capacity and the insight to see the wounds of those who come for help and to know how to cure them in confidence.

This leads me to a few questions. Who are my spiritual seniors? Who are the people in my life to whom I can turn when I have questions, when I have concerns that weigh me down, when I have a wound that needs to be cured? And then, as I am beginning to turn my thoughts to how I will serve as an interim pastor, I wonder how I am equipped, in some sense, to serve an abbotial role in the parish, to serve as a spiritual senior for others. It is key, Saint Benedict implies, for those who serve as spiritual seniors to recognize that they themselves must find others to serve as their own spiritual seniors.

This leads my prayers to include two petitions, that God will strengthen my spiritual seniors and that he will guide me when I am called to serve as the spiritual senior for others.

Ut in Omnibus Glorificetur Deus.