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“The Rule of Benedict” and its relevance to the world of work

Article  in  Journal of Managerial Psychology · May 2002

DOI: 10.1108/02683940210423123

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 Journal of Managerial Psychology
Spirituality in the Workplace Special Issue

Dermot Tredget OSB, MSc, MA

‘The Rule of Benedict’ and its relevance to the world of work

Abstract

The Rule of Benedict is over 1,500 years old. In spite of its antiquity, what relevance does it have to the
modern world of work? When Benedict complied his rule he envisaged a spiritual community, cut off
from the world, that would pray, work and be economically sustainable. He had little idea that this ‘little
rule for beginners’ would become one of the most important documents in Western civilisation. Neither
did he realise that he was laying the foundations for one of the oldest ‘multi-national’ organisations in
existence today. This paper examines what has kept this spiritual “global community” alive and its
relevance to the workplace.

Key Words

Spirituality at Work, Rule of Benedict, spiritual qualities of leadership, mentoring, work relationships,
coping with failure, workplace virtues.

Introduction
If Benedict of Norcia (c.480-547) had been familiar with the term “psychology” he would have
understood it differently from the way we understand it today. Until the late nineteenth century, the
predominant focus of psychology or, as it is sometimes known, traditional psychology, was the human
soul (psyche). Although the philosophical foundation of modern psychology were laid as far back as the
17th century (Hayes, 1994) it was the research and work of the introspective psychologists that gave
modern psychology its scientific credentials. Now, modern psychology embraces many different fields
such as cognitive, physiological, clinical, social, developmental and comparative, not to mention
managerial psychology.

Whatever Benedict’s academic background, it is probable that he would have been familiar with the
term psychology in its ancient sense through the writings of the Greek philosopher Aristotle (384-322
B.C) and the Stoics (1st & 2nd centuries A.D). Aristotle wrote the classic work on psychology De anima.
Another important text would have been Augustine of Hippo (354-430) who, in his writings, gives an
extensive treatment to psychological matters. Augustine, born in North Africa, was a monk, bishop,
philosopher and theologian. Strongly influenced by Platonic dualist thought, he discerned three main
faculties in man’s soul, reason, memory and will. Of these three, will was the most important.
Particularly significant was Augustine’s understanding of human behaviour, both his own and others.
This he displayed in his writings such as the Confessions and his Rule for Monks. It is interesting to
note, that to this day, in many liberal arts colleges and universities, ancient texts such as these and the
Rule of Benedict (Fry, 1981), form an integral part of the undergraduate foundation year or “Great
Books” programme. Until a few decades ago, many leaders in the world of business, public
administration and politics were graduates in the classical texts and languages. An understanding of
how ancient civilisations thought and worked continues to provide important lessons for the 21 st century.

The origins and history of the Rule of Benedict

In his youth, towards the end of the fifth century, Benedict was sent to school in Rome. Very little is
known about the time he spent there. However, Benedict’s biographer, Pope Gregory the Great (c.
540-590), the pope who sent Augustine (died 604) to evangelise England, tells us in his Dialogues, that
during this period Benedict underwent a radical conversion, renounced the world and went to live with a
group of monks. He then went to live as a solitary in a cave near Subiaco. After a bitter experience as
head of a group of false monks, he returned to Subiaco, where numerous disciples, for whom he
established twelve monasteries of twelve monks each, joined him. After this he founded the famous
Monte Cassino, some 80 miles south of Rome, on the road to Naples.

Benedict lived in turbulent times. Roman civilisation was in the process of collapsing. Barbarian tribes
such as the Vandals, Goths, and Huns began to dismember the empire already seriously weakened

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from within by misgovernment and oppressive taxation, and scourged by famine and pestilence. For
over three decades, until the onslaught of the Byzantine emperor on the Italian peninsula, another
Barbarian faction, the Ostrogoths, had managed to keep peace. But, by the end of the sixth century,
more than fifty years after Benedict’s death, there was no effective political order in Italy.

Out of this economic, political and social chaos emerged Benedict’s rule for monks. The word “monk” is
derived from a Greek word monos meaning “alone”, or “single”. He calls it “this little rule that we have
written for beginners” (Fry, 1981, p.297). Monastic life was not a new phenomenon. It is used to
describe a form of ascetical life, which is characterised by both a living apart from the world, singly or in
groups, and as celibate. The Greek word askesis, from which the word ascertic is derived, meant,
“exercise”, “practice” or “training”. There were monks before the Christian era. For example the
Therapeutae or “Healers” described by Philo of Alexandria and the neo-Pythagorians described by
Philostratus. The ascetic life found among the Hindus and Buddhists antedates the origins of Christian
monasticism by several centuries at least. The historian Josephus writes about the Essenes, a Jewish
ascetic sect, which originated in Palestine in the 2nd century B.C. and may have lived at Qumran, the
site of the Dead Sea Scrolls.

For Benedict, the main influences were early Christian. These were the writings, rules and lives of
monks (Van den Hoven, 1996) who had lived in the Egyptian desert, North Africa, Syria, Israel, Turkey
and Greece. Particularly important was the Rule of the Master, almost three times as long as the Rule
of Benedict. The monastic ascetical tradition was manifested in two different forms. Firstly, there was
the eremitical, hermit, or anchorite. The word anchorite means “retirement” or “withdrawal”. This was
the monk who lived in isolation, commonly the desert or a cave, even an empty tomb carved into the
rock. Secondly there was the coenobite, the monk who lived in a group or community. The second form
was a development of the first. Benedict favoured the second form, which had flourished in Egypt, and
was centred on prayer and work.

Combined with his personal experience of being a monk and leader of a monastic community, Benedict
distilled these influences to compile his rule. Much is borrowed from other sources such as the Rule of
The Master, The Rule of St Basil and the Rule of St Augustine. The Rule of Benedict, only about 9,000
words long, is written in the style of ‘wisdom literature’. It consists of a Prologue and seventy-three
chapters. Benedict frequently quotes from scripture. What the rule demonstrates is an intimate
knowledge of human behaviour and organisational structures. It also indicates an understanding of
how individuals can flourish and grow in community. Benedict envisaged that his community would be
socially inclusive. It is evident that some came from wealthy Roman families where intellectual, cultural
and leisurely pursuits were the norm. Other recruits would have been former slaves. Benedict tolerated
no social distinction between rich and poor. Monks took their rank from the day or time they entered the
monastery. (Fry, 1981, p.279)

Copies of Benedict’s Rule started to be copied and were circulated widely throughout Western Europe.
It is almost certain that the monk, Augustine of Canterbury sent to England by Pope Gregory the Great’s
brought a copy of the rule with him. The influence of the Benedictine rule on the growth of the Christian
Church and Western civilisation was significant. All over Europe monasteries were established and
flourished. They became important landowners, employers and played an essential part in the local
economy. Right up to the time of the Protestant Reformation, Benedict’s Rule continued to provide one
of the principal models through which people engaged with the world of work. It is also a document that
shows that the basics of management go right back to antiquity (Kennedy, 1999).

What do monks do today? Today, nearly 26,000 men and women live the Benedictine rule. The
Benedictine order has been described as one of the oldest “multinationals” in the world. Those who
follow the Rule of Benedict, both Benedictine and Cistercian have, over the centuries adapted the rule
to suit modern needs, local conditions and different cultures. Monks and monasteries have continually
been reinventing themselves. In adapting the rule they have had to ensure that they preserve its
charisms and traditions. There are enduring characteristics about the way Benedictines live their lives.
There is balance, harmony and moderation. Under the direction of an abbot, who they chose
themselves, they live in a community, which is physically, emotionally and spiritually nurturing and
supportive. The paradox is, that although cut off from the world, people want to flock to it. Monasteries
have to accommodate more and more guests who are seeking spiritual nourishment. What Benedict
and his monastic predecessors intended to become a desert has become an oasis.

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The relevance of the Rule of Benedict to the workplace
The ancient wisdom of the rule could be described in modern business jargon as a manual for high
performance coaching. In no particular order, Benedict focuses his attention on the structure and day to
day running of the organisation, which he calls the community or monastery, the individual or monk, and
the leader of the community called the abbot. Benedict’s mission statement set out to provide “a school
of the Lord’s service”. Although implied, he does not use the words “spiritual” or “spirituality” explicitly
once. The dualism, so clearly evident in earlier writers such as Augustine of Hippo and the desert
monks is frequently alluded to. It was a fight against the devil for the soul. Through various ascetic
practices the body was subdued. The rule provided a radical alternative to the chaos that existed
outside the monastery.

The monastery structure

The monastery was socially inclusive. There was a clearly defined hierarchy in which everyone knew
their place. All wore the same monastic garb (Fry, 1981, pp. 261-265). The abbot, chosen from among
the monks of the monastery, was the spiritual and temporal leader of the community. Only in
exceptional circumstances would a monk from another monastery be chosen or imposed. The abbot
was the chief executive, both spiritual and temporal (Fry, 1981, pp.171-179 & 281-285). He chose his
second in command called the prior (Fry, 1981, pp.285-287) and the seniors or deans (Fry, 1981,
pp.217-219) who with the prior would advise him on the day to day running of the monastery. The abbot
also appointed other officials such as the cellarer or bursar, (Fry, 1981, pp.227-229), porter (Fry, 1981,
pp.287-289), infirmarian (Fry, 1981, pp. 235-237) and novice master (Fry, 1981, pp.267-271). All,
according to ability and other commitments, did duties such as preparing meals, serving and reading in
the monastic refectory, cleaning and harvesting (Fry, 1981, pp.233-235 & 237-239).

The daily routine

Similar to the organisational structure, the routine of the day was regulated in some detail. The life of a
monk was transformed through work of two kinds. First the work of God and second the daily manual
work. Each had to earn his living and ensured the monastery was economically sustainable. The Work
of God or Opus Dei as Benedict calls it, was the monks’ primary task. During the course of a week all
the 150 psalms of the Old Testament Psalter would be recited or sung (Fry, 1981, pp.213-215). Also
included would be various canticles and reading from scripture and early Christian writings. The monks
rose during the night for the first prayer time of the day, which was called Vigils (Fry, 1981, pp. 203-211).
At sunrise Lauds was sung (Fry, 1981, pp.207-209). Throughout the day the monks returned four times
for a shorter period of prayer at the first, third, sixth and ninth hours. These were called Prime, Terce,
Sext and None (Fry, 1981, p.211). In the evening, just before sunset Vespers or evening prayer would
be sung (Fry, 1981, pp.213-215). Benedict was anxious that as much as possible could be done in
daylight. Finally, just before going to bed, Compline, or night prayers were recited. The same three
psalms were used each night. They were soon memorised so that they could be sung in the dark! If for
some reason monks had to go on a journey or work outside the monastery in the fields, they were
expected to pray where they were (Fry, 1981, pp.253-255).

Work, sacred reading and study

Time was also allocated for work, private reading and study. Books would have been in short supply
and limited to the theological writings, sermons and commentaries on scripture by early Christian
writers. Therefore, even if a monk could read and write, it was common practice to memorise large
sections. Throughout the early centuries and right up to the invention of the printing press the
monasteries were safe havens for important books, manuscripts and the dissemination of information.
Many monks would spend their time making copies and illuminating the pages with intricate calligraphy
and artwork.

Interspersed with the daily round of prayer was the other kind of work or manual labour as Benedict calls
it (Fry, 1981, pp.249-253). Work was a duty, an economic necessity and a service to other people
within and outside the monastery. The prominence of manual work in the Rule of Benedict contrasts
with the ideal of leisure cultivated in Roman civilisation in the 6 th century. It is quite likely that many men
joining Benedict’s monastery were not used to working with their hands. Yet it was the means by which
the buildings, fabric and lands of the monastery could be maintained. In the course of a working day
produce might be sold to provide money for alms for the poor. A monk gave up all rights to private
ownership (Fry, 1981, pp.231-233); this applied as much to the profit that might be derived from some
craft or service as it did to private possessions. If produce or works of craft were to be sold outside the

Page 3
price should always be lower. He says, “The evil of avarice must have no part in establishing prices”
(Fry, 1981, p.267).

Hospitality
One of the main works of the monastery was the provision of accommodation for guests (Fry, 1981, pp.
255-259). These would be travellers, pilgrims, the sick and the poor. The tradition of monastic
hospitality goes back to the earliest times. Before inns and hotels monasteries were the main sources
of refuge. More importantly they provide a “spiritual hospitality” as well. They were places where
people came to spiritually healed and strengthened.

The Abbot
The appointment and rôle of the abbot and his management team was crucial to the welfare of any
monastic community. Benedict devotes two chapters to the abbot, Chapter 2 on his qualities and
Chapter 64 on his election (Fry, 1981, pp.171-179 & 281-285). Speaking of the qualities of the abbot,
Benedict uses the image of father and shepherd. The underlying tone is one of “servant leadership”.
He reminds him, “The abbot must, therefore, be aware that the shepherd will bear the blame wherever
the father of the household finds that the sheep have yielded no profit”. He must lead by example rather
than words. Irrespective of a monk’s social standing or ability, the abbot is not to have favourites in the
community. Furthermore,

The abbot must always remember what he is and remember what he is called, aware that more
will be expected of a man to whom more has been entrusted. He must know what a difficult and
demanding burden he has undertaken: directing souls and serving a variety of temperaments,
coaxing, reproving and encouraging them as appropriate. He must so accommodate and adapt
to each one’s character and intelligence that he will not only keep the flock entrusted to his care
from dwindling, but will rejoice in the increase of a good flock. Above all, he must not show too
great concern for the fleeting and temporal things of this world, neglecting or treating lightly the
welfare of those entrusted to him.

In Chapter 64 the focus is more on qualities than responsibilities. “Goodness of life and wisdom in
teaching must be the criteria for choosing an abbot.” If he does have to admonish someone he should
use prudence and avoid extremes; otherwise, “by rubbing too hard to remove the rust, he may break the
vessel…Let him strive to be loved rather than feared.”

Excitable, anxious, extreme, obstinate, jealous or over suspicious he must not be. Such a man
is never at rest. Instead, he must show forethought and consideration in his orders, and
whether the task he assigns concerns God or the world, he should be discerning and moderate.
Therefore, drawing on this and other examples of discretion, the mother of virtues, he must
arrange everything that the strong have something to yearn for and the weak nothing to run
from.”

The Prior and Deans

Where the community was large, Benedict stressed the importance of delegation. Hence there was a
need for a prior and deans. The prior was the abbot’s deputy. “The prior is to carry out respectfully what
the abbot assigns to him, and do nothing contrary to the abbot’s wishes and arrangements” (Fry, 1981,
p.287). In contemporary language, the deans were like the board of directors or governing body (Fry,
1981, pp.217-219). They were to be chosen for their good repute and holy life says Benedict. “They
should be men with whom the abbot can confidently share the burdens of his office. They should be
chosen for virtuous living and wise teaching, not for their rank.”

The Cellarer or Bursar

He was the equivalent of what would now be called the bursar, treasurer or finance director. Appointed
by the abbot, he was given responsibility for the day to day running of the domestic services, buildings
and plant. Like the abbot, Benedict is similarly prescriptive about the qualities needed for this important
position.

As cellarer of the monastery, there should be chosen from the community someone who is
wise, mature in conduct, temperate, not an excessive eater, not proud, excitable, offensive,
dilatory or wasteful, but God fearing, and like a father to the whole community…He should not
annoy the brothers. If any brother happens to make an unreasonable demand of him, he

Page 4
 should not reject him with disdain and cause him distress, but reasonably and humbly deny the
improper request. He must show every care and concern for the sick, children, guests and the
poor…he should not be prone to greed, nor be wasteful or extravagant with the goods of the
monastery, but should do everything with moderation and according to the abbot’s orders.
Above all let him be humble. If goods are not available to meet a request, he will offer a kind
word in reply (Fry, 1981, pp.227-229).

Consultation
In terms of management style a Benedictine community tends to be autocratic or paternalistic.
However, the decision making process is in many ways participative and consultative. In Chapter 3,
(Fry, 1981, pp.179-181) Benedict instructs the abbot as follows,

As often as anything important is to be done in the monastery, he shall call the whole
community together and himself explain what the business is; and after hearing the advice of
the brothers, let him ponder it and follow what he judges the wiser counsel. The reason we have
said all should be called for counsel is that the Lord often reveals what is better to the younger.
The brothers, for their part, are to express their opinions with all humility, and not to presume to
defend their own views obstinately. The decision is rather the abbot’s to make…(Fry, 1981,
p.295)

Individual formation and mentoring

The life of the monk was about growth in virtue through living in a stable community and serving others.
At the end of his one-year noviciate the monk made three vows, stability, fidelity to monastic life and
obedience. The implication of this commitment was that the monk was always changing. His life
became one of continual conversion in which “life-long learning” became an integral part. As Benedict
knew from his understanding of the human psyche and his own experience, stability was important.
Whenever the temptation came to wander off or give up there needed to be an anchor to which the
monk was securely lashed. It was more than a physical stability. It implied an emotional and spiritual
link to the community as well. Being part of the monastic family also meant being obedient to the father
of the community and to each other. Benedict calls this mutual obedience. “They should each try to be
first to show respect to the other, supporting weaknesses of body or behaviour, and earnestly
competing in obedience to one another. No one is to pursue what he judges better form himself, but
instead, what he judges better for someone else” (Fry, 1981, p. 295)

Meeting a need
One important insight that modern psychology provides is the human need to seek solitude or time
apart, an opportunity to be reflective and explore the meaning and purpose of life, to review our
relationships with significant people and the community in which we live. Most importantly, there is a
need to examine the activities in which we are engaged especially our work, which occupies us for the
greater part of our waking day.

There is substantial evidence to support the growing concern about the workplace and the detrimental
effect that some kinds of work are having on personal life, the family, relationships, in fact the whole
economic and social structure (Management Today, 1998). Legislation and technology have removed
a great deal of the drudgery, danger and injustice of work experienced a few decades ago. Greater
affluence, opportunities for leisure and holidays have brought additional benefits. But are people
happier? In spite of apparent success in the workplace why do some people still feel miserable? In the
words of Steven Berglas (2001) “why do people hit bottom when they reach the top?” Many are looking
for a new meaning in their life. Looking for places and ways in which they can be spiritually nourished
(Alagaliaso, 1999). Neither has spiritual dimension of the physical workspace escaped attention.
Francis Duffy (1997) identifies four separate work areas; the hive characterised by intense activity; the
den, where small groups come together for concentrated, in-depth exchanges; the coffee house, where
bargains and deals are sealed, and lastly (but not least), the cell, where individuals go to be reflective
and creative.

How can Benedictine monks help business, especially people at work? Firstly, at the heart of
Benedictine spirituality is balance and moderation. In a world where work forces are expected to work
more hours per week than they did a decade ago people are asking, “What effect is this having on my
life?” Benedict, anxious to redress excess is continually emphasising that the strong should have
something to strive for, yet the weak should never be driven away. The rhythm of the monastic day, so

Page 5
structured that the Work of God and the essential work of sustaining the daily routine of the monastery is
an attractive alternative.

Secondly, the Benedictine way is about conversion and growing in virtue. Stephen Covey (1989),
makes the point that until the 1950’s the American literature on success focused on character especially
qualities as integrity, humility, fidelity, temperance, courage, justice, patience, simplicity and modesty.
Do not these attributes remind us that the same qualities and virtues can be found in most chapters of
Benedict’s Rule? Covey goes on the lament the fact that since the 1950’s the attention of management
has turned to personality, a preoccupation with image and “social Band-Aids”. What has happened to
virtue and character in the world of business? There has been too much emphasis on effectiveness and
not enough on striving for excellence.

Thirdly, the model of “servant leadership” found in the Rule of Benedict has a significant effect on the
way senior management see their role in business. Benedict’s emphasis on the personal qualities of the
Abbot, Prior and Cellarer rather than their organisational ability or technical competence provides new
insight about leadership. Equally as important is the structure and day-to-day operation of a Benedictine
community. It is socially inclusive. Everyone has their work to do; everyone has their place in community
rank irrespective of academic qualifications or age. Most importantly work, according to ability, is done
for the service of one another. In his book Servant Leadership Robert Greenleaf (1977) explores power
and greatness through the concept of ‘servant leadership’. Can we both lead and serve at one and the
same time he asks? He goes on.

Alas we live in an age of the ‘anti-leader’, and our vast educational structure devotes very little
care to nurturing leaders or to understand followship…The conclusion I reach is that educators
are avoiding the issue when they refuse to give the same care to the development of servant
leasers as they do to doctors, lawyers, ministers, teachers, engineers, scholars”. (Greenleaf,
1977 p. 4)

Retreat/Workshop Programme
Why do they come?
Recognising the contribution that Benedict’s Rule can make to the world of work several Benedictine
monasteries in Europe have designed and facilitated retreat workshops for senior executives and
others involved in human resource management or organisational development. For instance, every
two months, Douai Abbey, near Reading in Berkshire, UK runs a series of six weekend residential
retreat workshops. Each weekend features a different theme. So far over 120 people have participated
in these weekends. Participants come for a variety of reasons. For the majority, ethical issues do not
appear to feature highly on the list of reasons why they come. This might be surprising because at
organisational level ethical issues are frequently mentioned in the context of the spiritual dimension and
corporate behaviour. Rather many participants use the weekends as a way of exploring personal
issues. With a few exceptions they come in their own free time and pay their own fees.

Relationships and work/life balance

Some come to explore the relationship between their job and everyday life. Faced with increasing
workloads and complexity of tasks they are asking the questions, “have I got the balance right?” or,
“what effect is this having on me and the significant people in my life?” Such questions might be linked
to the type of job they do, the amount of travelling involved or the time spent away from home.
Inevitably, what an individual wants out of life is linked to ways in which they see themselves fulfilled?
What brings this fullness or “life in abundance”? They recognise that the work they do can have an
important transforming effect provided it is done with the right intention. Work does not have to be toil
and drudgery. Work can be enjoyed! The non-financial rewards are as important, if not more so, than
salary or fringe benefits. Inevitably such reflection leads to evaluation of personal life-style. Am I
working so hard, missing out on watching my children grow up, because I want to have a house in a
particular neighbourhood or the latest version of such and such a car? One successful but exhausted
and disillusioned marketing executive, with over twenty years service working for the same international
computer giant came on the retreat workshops to discern what kind of job she should move to next. By
the time of the third weekend she realised that rather than change job she wanted to focus on changing
herself and her attitude to her work.

Others have concerns about relationships with colleagues, line managers, bosses and even customers.
Some work in a “politically charged” environment. The common denominator is that they have to cope

Page 6
with difficult people. Perhaps there are issues about their own personal development that they need to
sort out. Another participant, this time seven years a PA to a senior manager in the airline industry was
having great difficulty with her boss as he approached retirement. She knew that her job was vulnerable
but he did not want her to leave until after he had retired. Yet, she had to ensure that her future
employment was secure.

What spiritual insights can the Rule of Benedict bring to such a situation? As we have seen the Rule of
Benedict places great emphasis on human qualities and character. It also speaks about “mutual
obedience” and respect. Neither should an individual be motivated by self-interest. Participants often
find the concept of “mutual obedience” a difficult one to comprehend. This is an obedience, which is
motivated by love and respect for the other person. It is an obedience that emerges out of dialogue
exchanged in a calm and sensitive manner. It frequently leads to consensus although not always so. It
is about being able to speak the truth out of love for the other without fear of reprisal or rejection. But is
the word “love” part of the currency of the workplace? Many organisations feel it is and realise that even
if the do not readily use the word it is implicit in the way they treat one another and the customer. In this
situation with the senior airline executive the issues were talked through. Being a participant on the
retreat workshop programme had given his PA the confidence to remain loyal to her boss but at the
same time speak openly and truthfully about her concerns.

Coping with failure and success

A third area of concern for participants is around that of coping with failure and success. In a
competitive business environment it is inevitable that people “want to win”. Success is frequently
measured in terms of growth, market share, and career progression. But do people have the emotional
and psychological maturity to cope when things go wrong? In extreme examples, failure can precipitate
negative stress (or distress), burnout, even physical and mental illness. Another learning that the Rule
of Benedict brings to the workplace is that failure is an intrinsic part of learning. When we review our life
we recognise that times of crisis and difficulty have played an important part in our development as
people. We are what we are because of them, rather than in spite of them. It is a strange paradox, but
to be truly successful we have to learn how to “celebrate” failure. A small group exercise came up with
the following positive aspects of failure, “a catalyst for working together, liberating, questions meaning,
builds up the team, develops humility and makes us stronger”. At the end of one weekend a
thirty-year-old participant, already owner and General Manager of a large country club and leisure
complex remarked that, “he now realised that failures were the stepping stones in his goal of having a
successful life”.

Equally as important is living and working in an affirming and nurturing workplace. How do we view the
failure of others? Is their failure our success? Do we gloat over their misfortune? Events such as
redundancy or loss of an important client or bid can be times of significant and corporate failure. Do I
and the organisation I work for have the support mechanisms in place? One participant, who lead what
was usually successful IT sales team, spoke of how the team had a “wake” to mourn the loss of an
unsuccessful pitch for a multi-million pound contract.

Leadership skills
The retreat workshops have also been important as a means of recognising and developing leadership
skills in participants. The sections on the Abbot and Bursar are particularly relevant here. When
applying these three chapters of the Rule of Benedict to real life situations, such as a recruitment of a
CEO or a Finance Director another small group came up with the following qualities, “being able to
demonstrate compassion, mercy and judgement at the appropriate times”, and, “operating moderately
at all times, with self-control, restraint, showing maturity and awareness of self, but taking courageous
action when needed”.

Developing virtue
“Developing virtue” is not a commonly heard phrase in the workplace. But do we ask of ourselves, and
those who work with us, to strive for excellence or merely be effective? There is continual debate about
this among those responsible for management selection and development. For instance, what part
does “developing virtue” play in an MBA programme? In the Rule of Benedict one important virtue is
humility. Because Benedict attached to it such great importance, it is one of his longest chapters. Here
is a participants interpretation of what it means to be humble in the workplace, “self motivating,
respecting consensus, attentive listening, open communication, team-work, recognising diversity,
having shared values, economy of words, laughing with (not at) and moderation.”

Page 7
 Conclusion
What is emerging is that the wisdom and teaching of the Rule of Benedict is as relevant to the world of
today as it was to that of more than fifteen centuries ago. Benedict never pretended that his “little rule
for beginners” would have the answer to everything. Linked to the insights that our personal experience
and modern management literature bring, the Rule of Benedict offers a practical model for personal and
organisational development that both stands the test of time and reinforces modern psychological
thinking and practice. Is there anything new under the sun?

References
Alagaliaso, Marguerite, “Spirit at Work: the Search for Deeper Meaning in the Workplace”, Harvard
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