Rule of Ethics: The rule states that ethics is a fundamental, structural part of the organization and its management

system; ethics cannot be forced, so the leader must create an environment in which members naturally make the proper ethical decisions. The ethical leader must ensure that there are no fraud, dishonesty and greed in business practice. e or she must give emphasis to disciplinary acts and have corporate cohesion. Rule of !rumbling: "enedict discouraged complaining, but recognized that grumbling was a ma#or indicator of the health of his organization. e declared that the source of grumbling ought to be found and any problems fi$ed. %ubordinate grumbling is a vital sign that is believed to be the best indicator of health of an organization. &ital signs are not #ust monitoring devices. Tracking grumbling should be an obsession for the senior e$ecutive. 'eader()*s decisions may be the root cause for subordinate grumbling. !rumbling is contagious and infectious. %ome grumbling may, in fact, be #ustified; if so, fi$ the problem. Rule of 'eader: The Rule of 'eader e$plains that actions speak louder than words. 'eaders were to teach by e$ample, and were to keep track of, and study, their own failures and successes. Rule of umility and +oderation: "enedict thought the basic leadership virtue was humility. 'eaders had to show aptitude and ob#ective, but their enthusiasm was to derive from a aspiration to look up and contribute to the health of the organization, not from individual personality. e believed that true humility was a skill one had to learn and practice.

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The Rule of Grumbling: Measuring the Pulse of Community Health The Rule of Grumbling: Measuring the Pulse of Community Health The buzz heard within a group is a vital sign of whether or not the system is working properly. &ital signs are critical to understanding and monitoring the health of any comple$ system like an organization. 'ike the human body, organizations are composed of subsystems which has its own specialization. Regardless of purpose, each part interacts with another part. 1n a healthy system like an organization, everyone works together in a symbiotic or harmonious manner.

Monitor the Health of Your Organization %ubordinate grumbling is a vital sign that is believed to be the best indicator of health of an organization. &ital signs are not #ust monitoring devices. Tracking grumbling should be an obsession for the senior e$ecutive. 'eader2s decisions may be the root cause for subordinate grumbling. Emphasis on Grumbling by St !ene"i#t Rule 3 Rule 4 Rule -5 Rule 53 Rule 3. Rule 36 Rule 45 The $essons of Grumbling %ubordinate grumbling will effectively destroy the basis of group cohesion. !rumbling is contagious, and if left untreated it can take on a life on its own. %ome people may #ust be chronic grumblers and habitual whiners. 7oor management decisions can cause grumbling by even the most dedicated employee. Pay %ttention to Your Publi# &a#e 8 certain type of person should staff the so0called 9front desk,9 someone who is informed and hospitable. %eemingly unglamorous positions should have special attention, training, and rewards. $ea"ership the !ene"i#tine 'ay !rumbling is the most important vital sign of group health and dysfunction. !rumbling needs to be tracked and the source of the grumbling needs to be identified. !rumbling is contagious and infectious. %ome grumbling may, in fact, be #ustified; if so, fi$ the problem. http:,,stbenedictandhisrules.blogspot.com,-../,.-,rule0of0grumbling0measuring0pulse0 of.html The Rule of Ethi#s: Organizations in E(uilibrium The Rule of Ethi#s: Organizations in E(uilibrium

:;eep constant guard over the actions of you life.< The Rule %t. "enedict =Rule, 3> )efinitions of !usiness Ethi#s *nt+l !usiness Ethi#s *nstitute 98 ?orm of applied ethics. 1t aims at inculcating a sense within a company2s employee population of how to conduct business responsibility.< !usiness Ethi#s Center of ,erusalem :The value structure that guides individuals in the decision0making process when they are faced with dilemma of how to behave within their business or professional life. @sually the impact of that decision will be felt only on their immediate organizational environment.< Create the Climate for Ethi#al %#tions "alance the natural desires of individuals and the imperatives of organizational action. 'eader2s #ob: build org. incentives, controls, disciplines, promotions, and hierarchy around the four most fundamental "enedictine management concepts: A%tability and cohesion ABbedience and humility A?undamental eCuality and respect A?le$ibility and innovation Ten Steps To-ar" an Ethi#s. !ase" Organization 6. E$plicit 11. Dell thought out and limited 111. Elear 1&. Regularly and ?ormally Reminded &. 7roperly designed %election and ?ormation 7rocess &1. 'eader: ighest E$ample of Ethical "ehavior &11. ECuality in Rule and +oral %tandard Enforcement &111. Elear Enforcement +echanism 1F. 7roperly Gesigned Brganization F. !ive importance to %urvival of Brganization Competition an" &air Play The ethical leader must ensure that there are no fraud, dishonesty and greed in business practice. !iving emphasis to disciplinary acts. Eorporate cohesion

Re#ognize the Po-er of /Either0Or1 The use of either,or describes human condition. =%. ;ierkergaard> Hlife is a series of choices "etter choice of the proper path. Summary "usiness Ethics: part of broader mgt. system; involves either,or choices. Ethics cannot be forced upon orgs. Environment of choosing ethical choices.

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R@'E% B? !R@+"'1I! Ehapter 3.: The 7roper 8mount of Grink

6

Everyone has his own gift from God, one this and another that (1 Cor 7:7) . -1t is, therefore, with some uneasiness that we specify the amount of food and drink for others. 5 owever, with due regard for the infirmities of the sick, we believe that a half bottle of wine a day is sufficient for each. 3"ut those to whom !od gives the strength to abstain must know that they will earn their own reward. 4The superior will determine when local conditions, work or the summer heat indicates the need for a greater amount. e must, in any case, take great care lest e$cess or drunkenness creep in. J De read that monks should not drink wine at all, but since the monks of our day cannot be convinced of this, let us at least agree to drink moderately, and not to the point of e$cess, Kfor wine makes even wise men go astray (Sir 19:2). / owever, where local circumstances dictate an amount much less than what is stipulated above, or even none at all, those who live there should bless !od and not grumble. L8bove all else we admonish them to refrain from grumbling. Commentary by Philip $a-ren#e2 OS!2 %bbot of Christ in the )esert ?ood and drinkM 8ll of us eat and drink. Bften we do not even think much about what we eat and drink because it is simply something that we do. Bf course, we do notice if someone is enormously overweight or terribly thin. The e$tremes draw our attention. %aint "enedict is Cuite clear in his teaching: 9each one has his own gift from !odM 1t is there with some uneasiness that we specify the amount of food and drink for others.9 Dith food, there should not be indigestionM Dith drink, there should not be drunkenness. 1n many countries, it would be most surprising to have the monks drink wine every day. 1n 1taly it is taken for granted that monks drink wine every day. %aint "enedict is very aware of the tradition that monks should not drink wine at all, but for his monks he insists only on moderation. This is a striking way of dealing with the challenges of drink

in a monastery. 1t is very typical of %aint "enedict. 1f something is not sinful and not necessarily harmful to the monk, then one looks at moderation and necessity. 1f there is a need, the monks eat the flesh of four0footed animals. The monk should eat and drink to the measure that !od gives him, neither more nor less. 8bstinence is a gift and if one has it, he should thank the 'ord. 1f there is not enough wine and the monks must go without, let them thank the 'ord. 1t all seems very straightforward and very prudent. Bf course, it would be easier, in many ways, simply to forbid alcohol, to set a food regulation that could not be changed, or to set all kinds of other rule and regulations. %aint "enedict never does that in his Rule. e is pointing in the direction of !od and giving sound and practical advice about how to live00but it never seems imposed from on high. De end this chapter with another admonition against grumbling. %aint "enedict always gets upset when he thinks that the monks might grumble. e recognizes grumbling as what it really is: spiritual sickness and a turning away from the path of our 'ord Nesus. 1t is preferring ourselves to !od. 1t is a negative use of our energies. 'et us ask that we might know our own measure, that we might listen to the 'ord calling us and that we may never grumble, no matter what the situation. http:,,christdesert.org,Getailed,L6..html

R@'E% B? @+1'1TO 8IG +BGER8T1BI CH%PTER 3* Of Silen e 'et us do what the 7rophet saith: 91 said, 1 will take heed of my ways, that 1 sin not with my tongue: 1 have set a guard to my mouth, 1 was dumb, and was humbled, and kept silence even from good things9 =7s 5/P5LQ:-05>. ere 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 good and holy and edifying discourse, for it is written: 91n much talk thou shalt not escape sin9 =7rov 6.:6L>. 8nd elsewhere: 9Geath and life are in the power of the tongue9 =7rov 6/:-6>. ?or it belongeth to the master to speak and to teach; it becometh the disciple to be silent and to listen. 1f, therefore, anything must be asked of the %uperior, let it be asked with all humility and respectful submission. "ut coarse #ests, and idle words or speech provoking laughter, we condemn everywhere to eternal e$clusion; and for such speech we do not permit the disciple to open his lips.

CH%PTER 3** Of !"mility "rethren, the oly %cripture crieth to us saying: 9Every one that e$alteth himself shall be humbled; and he that humbleth himself shall be e$alted9 ='k 63:66; 6/:63>. %ince, therefore, it saith this, it showeth us that every e$altation is a kind of pride. The 7rophet declareth that he guardeth himself against this, saying: 9'ord, my heart is not puffed up; nor are my eyes haughty. Ieither have 1 walked in great matters nor in wonderful things above me9 =7s 65.P656Q:6>. Dhat thenR 91f 1 was not humbly minded, but e$alted my soul; as a child that is weaned is towards his mother so shalt Thou reward my soul9 =7s 65.P656Q:->. ence, brethren, if we wish to reach the greatest height of humility, and speedily to arrive at that heavenly e$altation to which ascent is made in the present life by humility, then, mounting by our actions, we must erect the ladder which appeared to Nacob in his dream, by means of which angels were shown to him ascending and descending =cf !en -/:6->. Dithout 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 present world, which, if the heart is humble, is by the 'ord lifted up to heaven. ?or we say that our body and our soul are the two sides of this ladder; and into these sides the divine calling hath inserted various degrees of humility or discipline which we must mount. The first degree of humility, then, is that a man always have the fear of !od before his eyes =cf 7s 54P5JQ:->, shunning all forgetfulness and that he be ever mindful of all that !od hath commanded, that he always considereth in his mind how those who despise !od will burn in hell for their sins, and that life everlasting is prepared for those who fear !od. 8nd whilst he guardeth himself evermore against sin and vices of thought, word, deed, and self0will, let him also hasten to cut off the desires of the flesh. 'et a man consider that !od always seeth him from eaven, that the eye of !od beholdeth his works everywhere, and that the angels report them to im every hour. The 7rophet telleth us this when he showeth !od thus ever present in our thoughts, saying: 9The searcher of hearts and reins is !od9 =7s K:6.>. 8nd again: 9The 'ord knoweth the thoughts of men9 =7s L5PL3Q:66> 8nd he saith: 9Thou hast understood my thoughts afar off9 =7s 65/P65LQ:5>. 8nd: 9The thoughts of man shall give praise to Thee9 =7s K4PKJQ:66>. Therefore, in order that he may always be on his guard against evil thoughts, let the humble brother always say in his heart: 9Then 1 shall be spotless before im, if 1 shall keep myself from iniCuity9 =7s 6KP6/Q:-3>. De are thus forbidden to do our own will, since the %cripture saith to us: 98nd turn away from thy evil will9 =%ir 6/:5.>. 8nd thus, too, we ask !od in prayer that is will may be done in us =cf +t J:6.>. De are, therefore, rightly taught not to do our own will, when we guard against what %cripture saith: 9There are ways that to men seem right, the end whereof plungeth into the depths of hell9 =7rov 6J:-4>. 8nd also when we are filled with dread at what is said of the negligent: 9They are corrupted and become abominable in

their pleasure9 =7s 65P63Q:6>. "ut as regards desires of the flesh, let us believe that !od is thus ever present to us, since the 7rophet saith to the 'ord: 9"efore Thee is all my desire9 =7s 5KP5/Q:6.>. De must, therefore, guard thus against evil desires, because death hath his station near the entrance of pleasure. Dhence the %cripture commandeth, saying: 9!o no after thy lusts9 =%ir 6/:5.>. 1f, therefore, the eyes of the 'ord observe the good and the bad =cf 7rov 64:5> and the 'ord always looketh down from heaven on the children of men, to see whether there be anyone that understandeth or seeketh !od =cf 7s 65P63Q:->; and if our actions are reported to the 'ord day and night by the angels who are appointed to watch over us daily, we must ever be on our guard, brethren, as the 7rophet saith in the psalm, that !od may at no time see us 9gone aside to evil and become unprofitable9 =7s 65P63Q:5>, and having spared us in the present time, because e is kind and waiteth for us to be changed for the better, say to us in the future: 9These things thou hast done and 1 was silent9 =7s 3LP4.Q:-6>. 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 'ord which saith: 91 came not to do +y own will but the will of im that sent +e9 =Nn J:5/>. 1t is likewise said: 9%elf0will hath its punishment, but necessity winneth the crown.9 The third degree of humility is, that for the love of !od a man sub#ect himself to a %uperior in all obedience, imitating the 'ord, of whom the 8postle saith: 9 e became obedient unto death9 =7hil -:/>. The fourth degree of humility is, that, if hard and distasteful things are commanded, nay, even though in#uries are inflicted, he accept them with patience and even temper, and not grow weary or give up, but hold out, as the %cripture saith: 9 e that shall persevere unto the end shall be saved9 =+t 6.:-->. 8nd again: 9'et thy heart take courage, and wait thou for the 'ord9 =7s -JP-KQ:63>. 8nd showing that a faithful man ought even to bear every disagreeable thing for the 'ord, it saith in the person of the suffering: 9?or Thy sake we suffer death all the day long; we are counted as sheep for the slaughter9 =Rom /:5J; 7s 35P33Q:-->. 8nd secure in the hope of the divine reward, they go on #oyfully, saying: 9"ut in all these things we overcome because of im that hath loved us9 =Rom /:5K>. 8nd likewise in another place the %cripture saith: 9Thou, B !od, hast proved us; Thou hast tried us by fire as silver is tried; Thou hast brought us into a net, Thou hast laid afflictions on our back9 =7s J4PJJQ:6.066>. 8nd to show us that we ought to be under a %uperior, it continueth, saying: 9Thou hast set men over our heads9 =7s J4PJJQ:6->. 8nd fulfilling the command of the 'ord by patience also in adversities and in#uries, when struck on the one cheek they turn also the other; the despoiler of their coat they give their cloak also; and when forced to go one mile they go two =cf +t 4:5L0 36>; with the 8postle 7aul they bear with false brethren and 9bless those who curse them9 =- Eor 66:-J; 6 Eor 3:6->. The fifth degree of humility is, when one hideth from his 8bbot none of the evil thoughts which rise in his heart or the evils committed by him in secret, but humbly confesseth

them. Eoncerning this the %cripture e$horts us, saying: 9Reveal thy way to the 'ord and trust in im9 =7s 5JP5KQ:4>. 8nd it saith further: 9Eonfess to the 'ord, for e is good, for is mercy endureth forever9 =7s 6.4P6.JQ:6; 7s 66KP66/Q:6>. 8nd the 7rophet likewise saith: 91 have acknowledged my sin to Thee and my in#ustice 1 have not concealed. 1 said 1 will confess against myself my in#ustice to the 'ord; and Thou hast forgiven the wickedness of my sins9 =7s 56P5-Q:4>. The si$th degree of humility is, when a monk is content with the meanest and worst of everything, and in all that is en#oined him holdeth himself as a bad and worthless workman, saying with the 7rophet: 91 am brought to nothing and 1 knew it not; 1 am become as a beast before Thee, and 1 am always with Thee9 =7s K-PK5Q:--0-5>. The seventh degree of humility is, when, not only with his tongue he declareth, but also in his inmost soul believeth, that he is the lowest and vilest of men, humbling himself and saying with the 7rophet: 9"ut 1 am a worm and no man, the reproach of men and the outcast of the people9 =7s -6P--Q:K>. 91 have been e$alted and humbled and confounded9 =7s /KP//Q:6J>. 8nd also: 91t is good for me that Thou hast humbled me, that 1 may learn Thy commandments9 =7s 66/P66LQ:K6,K5>. The eighth degree of humility is, when a monk doeth nothing but what is sanctioned by the common rule of the monastery and the e$ample of his elders. The 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 %cripture showeth that 9in a multitude of words there shall not want sin9 =7rov 6.:6L>; and that 9a man full of tongue is not established in the earth9 =7s 65LP63.Q:6->. The tenth degree of humility is, when a monk is not easily moved and Cuick for laughter, for it is written: 9The fool e$alteth his voice in laughter9 =%ir -6:-5>. The eleventh degree of humility is, that, when a monk speaketh, he speak gently and without laughter, humbly and with gravity, with few and sensible words, and that he be not loud of voice, as it is written: 9The wise man is known by the fewness of his words.9 The twelfth degree of humility is, when a monk is not only humble of heart, but always letteth it appear also in his whole e$terior to all that see him; namely, at the Dork of !od, in the garden, on a #ourney, in the field, or wherever he may be, sitting, walking, or standing, let him always have his head bowed down, his eyes fi$ed on the ground, ever holding himself guilty of his sins, thinking that he is already standing before the dread #udgment seat of !od, and always saying to himself in his heart what the publican in the !ospel said, with his eyes fi$ed on the ground: 9'ord, 1 am a sinner and not worthy to lift up mine eyes to heaven9 ='k 6/:65>; and again with the 7rophet: 91 am bowed down and humbled e$ceedingly9 =7s 5KP5/Q:K0L; 7s 66/P66LQ:6.K>. aving, therefore, ascended all these degrees of humility, the monk will presently arrive at that love of !od, which being perfect, casteth out fear =6 Nn 3:6/>. 1n virtue of this

love all things which at first he observed not without fear, he will now begin to keep without any effort, and as it were, naturally by force of habit, no longer from the fear of hell, but from the love of Ehrist, from the very habit of good and the pleasure in virtue. +ay the 'ord be pleased to manifest all this by is oly %pirit in is laborer now cleansed from vice and sin. 45 )aily 'or6 1dleness is the enemy of the soul, and therefore the brethren ought to divide their time between manual labor and devout reading. 1n the summer then, they should go out at dawn for four hours, to do the necessary work, and then spend two hours reading. Then, after lunch, let them rest in bed in complete silence S or if anyone wants to read for himself, let him read Cuietly enough not to disturb others. PReading silently to oneself was almost unheard of.Q 1f, however, the needs of the place, or poverty should reCuire them to do the work of gathering the harvest themselves, let them not be downcast, for then they will be true monks, living by the work of their hands as our forefathers and the 8postles did. owever, on account of the faintShearted let all things be done with moderation. 8bove all, let one or two of the senior monks be appointed to go about the monastery during the reading time, and look out for any lazy brother giving himself over to idleness or vain talk, being unprofitable to himself and disturbing others. 1f S !od forbid S such a monk is found, let him be punished on the first and second occasions. 1f he does not change, let him come under the correction of the Rule in such a way that others may fear.