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Poverty, silence, obedience, work, responsibility, humility: these are some of the key words that ought to form part of the vocabulary of the new Europe. At least that is the view of the abbot primate of the Benedictines, Notker Wolf , who, in an interview with SIR, to mark the liturgical feast of St. Benedict (11 July), principal patron of Europe, reviews the Benedictine Rule, “absolutely up to date and modern”. “Benedictines have forged Europe through their Rule. The preaching of the Gospel has passed through it. Unfortunately Europe has preferred to deny this historical evidence. The European Constitution is born with a gap that needs to be filled”. The Rule of St. Benedict is not a sum of spiritual exercises, a list of devotions or disciplines, but a project of life: is it still relevant today? “The Rule of St. Benedict still gives wise guidance that needs to be sought in full respect for the person and human life and in the consciousness of not putting anything before Christ. An explicit reference to the Christian roots of Europe in the Constitution would have been necessary. When we relate to a transcendent authority, we all feel ourselves more responsible, at a level transcending the laws in force”. Almost a warning to European politicians… “In his Rule St. Benedict reminds abbots that they must serve and respect all individuals, without showing any preferences. This is a reminder that retains its relevance for those who hold in their hands the political destinies of countries and, especially now, of Europe. With God there is no distinction of persons. St. Benedict drew no distinctions between slaves and free men. This is a crucial message for our society, which is reacting with some repugnance to the problem of immigration. Monasteries, according to chapter 53 of the Rule, were obliged to accept the stranger as if he were Christ in person, irrespective of his rank or geographic provenance. Hospitality thus becomes the condition of modern man”. Which of the virtues of the Rule could serve modern man? “Devotion to God, obedience and humility. These three virtues, which in St. Benedict’s view ought to distinguish the life of each monk, would be very useful for modern man, if they were to be rediscovered. To these I would also add poverty”. Doesn’t that seem to you a bit anachronistic? “Poverty, in the Benedictine sense, does not mean privation or lack. On the contrary, as the Rule makes plain, no one should lack anything. One should work to be able to live. In the monasteries everything is placed in common so that no one be deprived of what’s necessary. Poverty, therefore, means sobriety of life, temperance and detachment from wealth. Accumulating goods is mistaken. Today we live in a Europe in which pockets of poverty exist and social and economic inequalities are evident. We cannot think of building Europe by trusting merely to the single currency and the economy. These are not the ‘values’ that ought to inspire the prospect of economic growth”. Isn’t that rather difficult for the unemployed to accept? “Work is a means of material, moral and spiritual elevation. But responsibility is needed. We cannot claim to obtain everything necessary from the institutions. There are countries where people prefer to receive unemployment benefits than work. Subsidiarity and responsibility must be two key words of the new Europe”. What else does the Rule recommend today? “Silence: man today has a need for silence, both exterior and interior. This does not prevent us from speaking, but it helps us to think: to go beyond television, radio and the other media, which, if badly used, can cause confusion. Man today is not in peace with himself. He lives in confusion; we think of broken homes, of international situations torn by war. Silence helps reconciliation and intimacy with God. When we are close to God we are at peace. Only thus may we compete, as the Rule says, in reconciliation, medicine for the ills of modern man”.
