The Patron Saint of Business Management: A new management style from a wise monk

The Patron Saint of Business Management

Other titles by the author How to Survive the Recession and the Recovery

The Patron Saint of Business managemaentmanagement A new management style from a wise monk

Anna Farago INSOMNIAC PRESS

Copyright © 2002 by Anna Farago All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, without the prior written permission of the publisher or, in case of photocopying or other reprographic copying, a license from CANCOPY (Canadian Copyright Licensing Agency), i Yonge Street, Suite 1900, Toronto, Ontario, Canada, M5E iE5. Edited by Mike O'Connor Copy edited by Adrienne Weiss Designed by Mike O'Connor

National Library of Canada Cataloguing in Publication Data Farago, Anna, 1978The 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 Heritage through the Book Publishing Industry Development Program. Printed and bound in Canada Insomniac Press 192 Spadina Avenue, Suite 403 Toronto, Ontario, Canada, M5T 2C2 wwwinsomniacpress.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 Rule 2 What Kind of Man the Abbot Ought to Be Rule 3 Of Calling the Brethren to Counsel Rule 4 Of Obedience Rule 5 Of Silence Rule 6 Of Humility Rule j Of the Divine Office During the Night Rule 8 How the Divine Office Is to Be Said During the Summer Season Rule 9 Of Reverence at Prayer Rule 10 Of the Deans of the Monastery Rule ii Of Excommunication for Faults Rule 12 How Concerned the Abbot Should Be About the Excommunicated Rule 13 Of Those Who Having Often Been Corrected Do Not Amend Rule 14 Whether Brethren Who Leave the Monastery Ought to Be Received Again Rule 15 How Young Boys Are to Be Corrected Rule 16 and 38 Cellarers and Priors—Assistants Rule ij Of the Tools and Goods of the Monastery Rule 18 Whether Monks Ought to Have Anything of Their Own Rule 19 Whether All Should Receive in Equal Measure What Is Necessary

27 31 39 43 47 51 65

-7-

67 69 71 73 77 79 81 83 85 91 93 95

Rule 20 Of the Weekly Servers in the Kitchen Rule 21 Of the Sick Brethren Rule 22 Of the Aged and Children Rule 23 At What Times the Brethren Should Take Their Reflection Rule 24 Of Those Who Are Tardy Rule 25 Of Those Who Fail in Any Other Matters Rule 26 Of the Daily Work Rule 27 Of Brethren Who Work a Long Distance from the Oratory Or Are on a Journey Rule 28 Travelling and Returning the Same Day Rule 29 Of the Reception of Guests Rule 30 Monks Receiving Letters or Anything Else Rule 31 Clothing and Footgear of the Brethren Rule 32 Manner of Admitting Brethren Rule 33 Of Priests Who May Wish to Live in the Monastery Rule 34 How Stranger Monks Are to Be Received Rule 35 Of the Order of the Monastery Rule 36 Of the Election of the Abbot Rule 38 Of the Porter of the Monastery Rule 351 Brethren Sent on a Vacation Rule 40 If Commanded to Do Impossible Things Rule 41 Defending One Another Rule 42 That Brethren Be Obedient to One Another Rule 43 Of This, That Not the Whole Observance of Righteousness Is Laid Down in This Rule

— 8—

97 101 105 107 109 113 115 121 123 125 129 131 135 141 143 147 153 159 163 167 169 171 175

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 management—was way ahead of his time with his great knowledge and experience of what we as business people encounter each workday We deal with sales, marketing, accounting and organizational issues. We endure intense competition, overbearing customers, stifling bureaucracies, strained capital resources and an intransigent workforce. Financial markets today are suffering from the greed and duplicity of some of the once mighty leaders of billion dollar corporations—the paradigms of twentyfirst century business. Born in the early fifth century in Italy, St. Benedict himself lived in a perilous political, economic and religious time. With the fall of Rome, the European countryside was torn to pieces, while political and religious organizations were breaking down. As security gave way to anarchy, and disease and invasion depopulated the countryside, people needed to compress and insulate themselves for sheer survival. It was due to this need that St. Benedict wrote his Rule—a guide to daily 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-day business to show how, like the Benedictine order, a business can learn to prevail and flourish. Based on self-betterment, communal agreement on and observance of fixed rules, the order (or business) is a single entity headed by an abbot (or manager) who leads by example. The order maintains open lines of communication, facilitated by minimizing the levels of hierarchy. It demonstrates humility in its community, looks after its members, but also corrects them if they should stray Work is structured but varied in order to maintain enthusiasm and maximize output. The Rule focuses on other aspects of the order from hiring, firing, managing of assets, dealing with competition, and how to receive visitors into the monastery One of the most compelling rules is about the order or structure of the monastery The books and theories one reads in business school use a pyramid to emphasize the power of the CEO and the levels of hierarchy beneath him. In contrast, St. Benedict's Rule uses the image of a tree with strong varied branches representing three^ different levels of management: corporate, business and functional. What this tree-structure proves is that fewer levels work to strengthen communication, organization and productivity The Rule of St. Benedict grew out of necessity Its observance by the monks has enabled it not only to endure, but to flourish. The Rule remains a relevant guide for btisiness management today and beyond—in good and bad 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 of St. Gregory in his Second Book of Dialogues. However, his account of the life and miracles of Benedict cannot be regarded as a biography in the modern sense of the term. Gregory's purpose in writing Benedict's life was to edify and to inspire, not to seek out the particulars of his daily life. Gregory sought to show that saints of God, particularly St. Benedict, were still operative in the Christian Church in spite of political and religious chaos present in western Europe. What we do know for certain is that St. Benedict, the founder of the celebrated Benedictine order, is the most illustrious name in the early history of Western monasticism. The monastic system, destined to exercise an enormous influence for centuries, owes its expansion and organization to him. According to St. Gregory, Benedict was born at Nursia in Umbria around the year 480. He belonged to an old Italian family, and was sent as a boy to Rome to be educated. However, the disorder and vices of the capital drove him into solitude while still a youth. The Roman empire was crumbling, shaken by the successive assaults of barbarians, and average people were prey to — ii —

violence and corruption. Young Benedict fled from the wickedness around him. Benedict took refuge in a solitary gorge formed by the Arno River, about 40 miles from Rome. There, in a dark inaccessible grotto near Subiaco, he found solitude and shelter. A neighbouring monk supplied him with food let down by a rope. Yet, grave dangers assailed him. After spending about three years in seclusion, a neighbouring convent of monks insisted upon choosing him as their leader. He warned them of the severity of the rule he would exercise, but they would not be dissuaded. He had hardly commenced his office when some disgruntled monks attempted to poison him. The cup containing the poison was no sooner in Benedict's hands than it burst apart; and, calmly reproving them for their ingratitude, he left them and withdrew once more into his solitude. By this time, however, Benedict's fame had spread, and it was impossible for him to remain closed off from the world. Crowds gathered around him, and he founded twelve cloisters in the lonely valley of the Arno and on the adjacent heights. Young patricians from Rome and elsewhere were attracted to these fraternities. But with increasing fame came also threats to his life. An envious priest tried to poison Benedict—he miraculously survived. The same priest then tried to discredit Benedict and his monks by sending "seven lewd girls" into the monastery, to seduce them. Benedict decided to leave this dangerous neighbourhood, regardless of having spent thirty years there. He journeyed southwards, and settled at Monte Cassino, an isolated and picturesque hill near the source of the Liris. At the time an ancient temple of Apollo remained a place of

— 12 —

worship for the local residents. Benedict, in his holy enthusiasm, demolished the temple and erected two oratories in its place. Around these oratories gradually rose the famous monastery which was destined to carry the name of its founder throughout the Christian world. Benedict lived for another fourteen years at Monte Cassino after beginning this great work. His sanctity and influence grew during this period, as illustrated by his encounter with the barbarian king Totila, who made himself master of Italy and its capital. Totila sought Benedict's approval, and, prostrating himself at his feet, accepted a rebuke for his cruelties, and departed a humbler man. Benedict's last days were spent with his sister Scolastica, who had also forsaken the world and given herself to a religious life, having established a convent near Monte Cassino. The rules of the order allowed the brother and sister to meet only once a year. He had come to pay his accustomed visit. They had spent the day in devout conversation, and, in the fullness of her affection, Scolastica entreated him to stay the night at the convent. Benedict was not to be prevailed upon. His sister burst into tears and bowed her head in prayer. Immediately the heavens became overcast, thunder was heard, and the rain fell in torrents—it was impossible for Benedict to depart for the night. Scolastica died in the morning. A few days later Benedict died quietly in a church. He was buried at Monte Cassino by his sister's side. Benedict's Rule was meant to be understood as a manual for living everyday life like Christ, in the service of God. Written, developed and implemented in a

— 13 —

dangerous political and religious climate, the Rule and its author attracted a following no one could have predicted would endure for centuries. With incredible perseverance and unparalleled holiness and devotion, the Benedictine order continues its practices today making it one of the most successful "organizations" in human history.

— 14 —

History or the Benedictine Order Orders can be defined as structural hierarchies or understood as "commands" given by a person of authority to individuals of lower rank. Religious orders recognize both the structural and commandeering nature of hierarchical systems. The authority of Orders is centralized in one location and in a board of select members. One of the defining characteristics of the Benedictine Order in contrast, is that it is governed not by a hierarchy of superiors, but by a list of Rules that has earned the respect of its members to such a degree that it achieves the bond of allegiance that would ordinarily be created by a centralized authority. And the Rules can be modified according to the needs of each house of the Benedictine Order. No verifiable proof exists to date that St. Benedict founded any Order in particular. He began his legendary founding of the Benedictine Order in a grotto in Subiaco, a small city near Rome, where he sought solitude and dedicated himself to hard labour. Already known for his sanctity, a following of monks quickly formed around Benedict leading to the development of twelve monasteries each housing twelve monks. From the grotto Benedict moved on to form the celebrated Abbey of Monte Cassino. It is believed that Benedict — 15 —

wrote his Rules at Monte Cassino for the twelve monasteries that he had established. It is his philosophy that would become the foundation of his monasteries. The monks abided by his Rule as they would the Bible, but were not obedient to Benedict himself. It is unconfirmed but most agree that the third abbot of Monte Cassino is responsible for beginning to spread the Rules beyond the confines of the original twelve monasteries. After Monte Cassino was ransacked by the Lombards around AD 577, the monks fled to Rome and presided there for over 140 years. It is believed that the diffusion of the Rules to the rest of the Christian world occurred within that short time span. St. Augustine carried the Rule from St. Andrews monastery in Rome to England around AD 595 in a mission to evangelize England. The Rule was promoted both through example and print with monks distributing its traditions as well as copies during their tours, particularly throughout France. Some monasteries took from the Rule what they desired while others rebuilt themselves based solely on its words. The monasteries founded by St. Augustine were some of the first to embrace an organizational structure. Following a decrease in the need for community presence due to Christianity's rapid spread, the Benedictine monks retained their unity but needed to revamp their organization to draw a new source of motivation. The English monasteries attempted a reform with a new set of rules called the "Concordia Regularis." Less than a century later, more rules were introduced into the monasteries to regulate the monks' lifestyles. The new rules were meant to create a centralized 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 link between all the new monasteries that had been established. Monasteries were like businesses that keep departments isolated from one another though they all work towards the same goal. The premise of the monasteries that were under the Rule's guidance was that they were independent and not ruled by a greater governing hierarchy. The fact that the Benedictine monasteries never fell under the rule of one solitary congregation and have remained an entity without experiencing any period of dissolution, makes them unique in history. Of course, monks, being human, strayed from the Rule and failed their Christian beliefs. The history of the Benedictine monastery is peppered with scandal. However, the reformations that repaired these cracks in the Benedictine foundation are stronger than the scandals because they were drawn from the Rule itself—there were no external influences for reform. The Rule impacted the people and institutions of England more than any other country The history of the English Church is the history of the Benedictine Order. Preceding its popularity in England, the Order travelled through Germany, then Denmark, Scandinavia and Iceland. About 100 years later Spanish monasteries adopted the Rule. By the ninth century, the Benedictine Order had become the only form of monastic life in Western Europe, excluding Scotland, Ireland and Wales where Celtic observance would prevail for another 300 years. After a few centuries in which the separate monas— 17—

teries coexisted, the monasteries grew so much in number that they recognized the need for change. The fact that monasteries were self-contained was beginning to be a problem because the increasing population required amalgamation. As a result, the monasteries began developing branches that retained dependence with or connection to the originating monastery. The Ru/e's guidance still prevailed, but the monasteries began congregating independently, which strengthened and shaped the Benedictine existence. For organizational purposes, and not power-seeking ones, the monasteries began to amalgamate, taking their lead from an example set by the Abbey of Cluny around 910. The abbot of Cluny, St. Berno, became the head of a group of dependent monasteries and initiated the first governed order of monasteries. By the twelfthcentury St. Berno's efforts proved fruitful as the congregation grew to more than 300 new monasteries in Spain, England, Poland, Scotland, Italy and France. Many monasteries attempted to match Cluny's success—using the Rule of St. Benedict to nourish and grow an order—but many missed one essential part of the equation: community. In France, around AD 817, Benedict of Aniane attempted to reform a group of houses by confederating them. With powerful friends like Louis the Pious (Benedict connected the central monastery to his palace), Benedict sought absolute uniformity among all his residing monasteries by assembling a council that did not include the community beneath him and by developing a series of eighty new or modified rules (called capitula). Though the capitula contained rules that were current to the times, the lack of community involvement broke a basic Rule, and cen-

—18 —

tralized authority ended with Benedict of Aniane's death. Even Benedictine monasteries that lived by the Rule did not necessarily follow it in its entirety or else they operated independently without community involvement from fellow Benedictine monasteries. Yet by the twelfth century almost all the Benedictine monasteries that existed independently joined forces with the abbey of Cluny The confederation did not aim to strengthen a centralized government at Cluny—it aimed to better maintain the Rules of the Benedictine order. Cluny encouraged the same mutual dependence that the Rule encourage. Cluny was successful in unifying the cause of Christianity and making the work of the monasteries within communities more efficient. Following Cluny, such respected abbeys as Monte Cassino and Subiaco modelled their spiritual life after St. Berno's example. Uniform observance prevailed into the tenth, eleventh and twelfth centuries among monasteries that followed the customs and policies of Cluny. This uniform observance was maintained among the monasteries while enabling them to govern independently. A number of Benedictine abbeys maintained their original independence well into the twelfth century despite centralization. The last of the independent monasteries was drawn in when a council in 1215 decided that all monasteries would unite into a congregation. The congregation was to hold meetings regularly with representatives from each abbey to retain effective communication between all the monasteries. In a sense, 1215 was the beginning of corporate level management. In each congregation one abbot was elected

— 19 —

president and declared responsible for maintaining the Rule within the defined section of the congregation. The president was not to interfere with the independent authority of the monastery: By the fourteenth century, the black monks (monks who follow the Rule in its purest form) inhabited almost every country in Western Europe. It is estimated that 37, ooo monasteries existed at the beginning of the fourteenth century. Numerous members of royalty and individuals of religious prestige like Gregory the Great adopted a Benedictine lifestyle. For nearly two successive centuries, Benedictine monasteries flourished with little or no scandal. Then in the sixteenth century the Reformation and religious wars began to wear down the monasteries reducing their numbers to 5,000. In some countries, such as Denmark and Iceland, havoc spread amongst the monasteries, reducing their number to about 5,000. Eventually the Lutherans succeeded in wiping out numerous monasteries in Denmark, Iceland, Sweden and Germany. With no time to recover, the monasteries experienced not only the repercussions of the French Revolution, but the arbitrary rule of Joseph II of Austria who completed the job. By the early part of the nineteenth century the order numbered scarcely more than 50 monasteries. The twentieth century witnessed slow revivals of Benedictine orders and numbers increased to 150. If we include all Benedictine congregations, the numbers currently sit near 700. The Benedictine monasteries have existed consistently since the fourth century. They remain an integral part of worldwide religious history, having endured political strife, wars and reform to grow to global pro— 20 —

portions. The monasteries have never utilized a central authority figure—they've maintained a flourishing existence with the assistance of a few simple rules to sustain their purpose and perspective.

— 21 —

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Asceticism and Monasticism Knowledge of monasticism and its roots in ascetical theology is important before learning the Rules this book presents for all employees in an organization. Ascetical theology is based on ascetics, which is derived from the Greek word askesis meaning "practice," "bodily exercise" and "athletic training." The Christians adopted the term to mean "polishing" or "refining." Christian asceticism grew to include fasting, abstinence, vows and poverty but its main tenet is a dedication to the betterment of one's life. Though asceticism presented various challenges to test one's will or dedication to God, monasteries usually formed around one challenge—such as a vow of poverty. Monasticism by definition is the act of dwelling alone, from the Greek derivative "monos." Despite the early Christian disapprobation of congregations separate from church monasteries, the monastic ideal of asceticism became popular. Monasticism is a means to an ascetic end, which in business terms means a polished and efficient organization. For a business organization, monasticism is not meant in the reclusive, isolated way that it is interpreted in Christian terms— rather, it is the theology behind any "congregation" that abides 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 first duty is called "putting off the old man"—the earthly being whose focus rests on material existence on earth. Immoral, sinful acts and thoughts must be eradicated to make room for the second duty. The second duty is "putting on the new man"—a reference to Christ, or in a broader sense, the image of Christian perfection. Business is no different. Employees must be prepared to adopt new policies, purposes and goals. An organization that prepares to present new "rules" to its employees must in turn prepare the employees to remove individualistic thinking and work as a whole community towards the company's purpose. The rules that follow apply to business management by requiring dedication from all employees in the same way monasteries order monks to be faithful to the rules and have unquestionable loyalty to God. As the history of the Benedictine Orders shows, monasteries that only embrace the Rule half-heartedly do not last. Organizations should have fixed rules that are clear to all employees. Monasteries are focused on a unified purpose. Businesses employ people who recognize that a collective effort will achieve success not for themselves but for their company. The monasteries live for God through ascetic practicesvthat are opposed to the world's practices. If the world overconsumes, the monks fast. If the world is obsessed with material wealth, the monks take a vow of poverty. The monks find success in opposing the real-world principles that they feel God's word does not teach. In business, a company strives to be a strong, efficient work environ-

— 24 —

ment with dependable employees who are proud to work for their company. In business, employees' successes come not from the fulfillment of their everyday tasks but in upholding the philosophy that the company strives to live by. Individual success is ascetic—organizational success is monastic.

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Rule 1

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 —

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 gratification 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 most 1

^

valiant kind of monks, the Cenobites.

— 28 —

Understanding employees is as important as categorizing the types of monks that reside in each monastery. People do not assimilate with fellow coworkers just because they happen to work under the same company roof. Skill and personality are unique to each individual and need to be managed accordingly. St. Benedict categorizes his monks into four categories; employees can be grouped into this same system. The first type of employee is obedient. Embracing order and instruction, the Cenobite employee is hardworking, dedicated and prefers to perform rather than come up with his or her own ideas. The Anchorite employee prefers to work on his or her own. Intelligent, proactive and full of initiative, the Anchorite is reliable but works best on solitary projects. The Anchorite employee has the education and organizational skills necessary to cope with little supervision and few instructions. Sarabaite employees recognize rules and at times works against them. Their work ethic is excellent when they choose, but it can also be a source of weakness if they find the project uninteresting or outside of their regulated duties. Landlopers are temporary or contract employees. Like their Benedictine counterparts, these employees do not stay long enough to develop a rapport with the company. They do their jobs well and concisely as they are either specialized or focused, but be wary of their lack of loyalty and understanding of corporate culture. The difference between categorizing monks and employees is that monks adopt and mold themselves to their respective titles. Employees will not take kindly to 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 they know how to be and use the categories to further understand the company's work dynamic.

— 30 —

Rule 2

What Kind of Man the Abbot Ought 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 Abba 1

(rather)"

s *

^~x

(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 teaching should be instilled like a leaven of divine justice 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 Ipains to ^/ correct their corrupt manners; so that their shepherd, acquitted at the Lord's judgment r 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).

Cc

5ut

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 O gpod and holu bu his deeds more than 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 (1 Corinthians 9:2.7'), and he himself committing sin, God one day say to him: "Why dost thou declare My justices, and take My covenant in thu mouth? 5ut thou hast hated discipline, and *—' I 33 hast cast My words behind thee (Psalms +9\5O]:l£~1/). And: "Thou who sawest the mote in thu brothers eqe, hast not seen the beam in •^J ^-/ 33 thine own (Matthew J~?j). Let him make no distinction or persons in the monastery. Let him not love one more than another, unless it be one whom he findeth more exemplary in good works and obedience. Let not 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 so I 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 all bear an equal burden of servitude under one Lord, "for there is no respect of persons with God33 (Romans 2:11). We are distinguished with Him in this respect alone, if we are found to excel others in good works and in humility. Therefore, let him have equal charity for all, and impose a uniform discipline for all according to merit. \~s

^»^» -333

Por in his teaching; c? the Abbot should alwaus ^ 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 underr ^ 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 offense I

"^

with stripes and other bodilu punishments, knowing that it is written: "The fool is not corrected 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 he O J is and what he is called, and to know that to whom much hath been entrusted, from him

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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 *^s

«^x

^J

in the Increase of a worthu fold. ^_x

Above all things, that the Abbot mau not neglect 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 erhaps complain of the want of earthlu means,

E

± 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 government 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

— 35 —

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 monks in his house. By definition the abbot is head of the buildings that house the monks. When appointing corporate level staff, think in terms of selecting an abbot. People who first and foremost exemplify the company philosophy should fill the highest-ranking positions in the company. No room exists for teaching, prescribing or commanding anything contrary to the company philosophy. CEOs, board of directors and other management level staff are accountable for their own actions and the actions of those in the departments that they are responsible for. Management level staff must understand that they are not 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 company and the actions of employees they are in charge of. Parents are responsible for the actions, successes and failures of their families, just as abbots are for their abbeys, and head offices are for their companies. Being the most knowledgeable and accountable for the company's success, corporate level staff should be wary of their influence on other levels of staff. Head office must encourage the philosophy of the company through intelligence, and exemplify it through action. Although head office holds the most responsibility in the company, the rest of the company should not feel of a lower rank. Management staff, when called to make authoritative decisions among other staff, must do so without overriding another's place in the monastery. If someone is due for promotion, a raise or an award, this must be done without demeaning the position of any— 37 —

one else. Recognition of a staff member should not disrupt or displace the roles of any other staff member. At times it will not be recognition that is the challenge, but discipline. As the highest voice of authority, the management level staff will at times be called to discipline. Recalling the parental role within the company, discipline should be administered with the care and concern of a parent, yet with the severity of authority. Remember that although management level staff must be earnest with other staff as a parent would be with a child, they also have to maintain adherence to company philosophy. Management level staff should understand each staff member and discipline according to his or her personality. The end goal of discipline is not to lose a staff member, but increase the productivity of the company by correcting problems that arise. With the company philosophy always at the forefront, management level staff should remember that people make up the company, not money. Success is, of course, found in the company's bottom line, but head office must be aware that it is people that make the company successful, be it the top sales people or the person who makes coffee in the morning. The "abbots" of any company represent the company philosophy in all respects.

-38-

Rule 5

Of Calling tne 5retnren to Counsel

Whenever weighty matters are to be transacted in the monastery, let the Abbot call together J O the whole community, and make known the matter 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 Juounger what is best. Let the O brethren, however, give their advice with humble submission, and let them not presume stubbornly 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 master, so also it becometh the master to dispose

— 39 —

all things with prudence and justice. Therefore, let all follow the Rule as their <-j guide in everu-j thins, 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 outside 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 written: "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 company. Frequent meetings help to keep everyone in the company informed. A company without internal rank or distinction will ensure all levels of staff are included in making weighty decisions. The monks had counsel with the whole community whenever a major decision was to be made. In business, the community is comprised of internal staff, external staff, clients and suppliers. When major decisions need to be made, such as mergers or relocation, there should be open lines of communication. There are many kinds of communication and all forms should be utilized to keep everyone involved and informed. The staff must know that though their opinion is requested and valued, those opinions won't always be turned into decisions. Be humble when voicing concerns or objections. All involved must remember that they are only a small part of a whole, and theirs may not be the right solution to a problem. A decision should never be based on one person's instinct. Company philosophy should act as a guide for any decisions that the organization makes. The importance of communication is a major reason why hierarchies are avoided in Benedictine monasteries and should be avoided in businesses. The more levels of hierarchy there are, the more time and effort it takes to reach a community decision. General Electric's CEO understood the communication problem of multi-layered hierarchies when he recently reduced the levels of management from nine levels to four. The CEO became closer to his divisional managers and could communicate more efficiently with the entire company. — 41 —

For decisions that are of less concern, the seniors of the department responsible (corporate, business or functional) will make decisions following the same guidelines outlined for large decisions: open communication and the company's philosophy at the forefront.

— 42 —

Rule 4 Or Obedience

me first degree or humility is obedience without 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 commanded bu the Superior thet) permit no delau in •^X

|

v_X

I

*->'

the execution, as if the matter had been commanded by God Himself. Of these the Lord saith: "At the hearing o of the ear he hath obeued u Me" (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-l 43

of obedience, the work of command with deeds; and thus, as if in the same moment, both matters—the master's command and the disciple's finished work—are, in the swiftness of the fear of God, speediltj finished together, whereunto 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 the command^ Ljet it will not be acceptable to God, who regardeth the heart of the murmurer. And for 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 takes much more discipline than following orders. A company that runs on a philosophy rather than a hierarchy can achieve obedience through constant example. Obedience should not come from fear of job loss or recrimination, but from a desire to perform well and better the company. How does one acquire the kind of obedience that is contagious? Obedience should come naturally, and never be performed with doubt or an ulterior motive. Regardless of the position of the person requesting assistance, tasks should be taken on and completed without delay. Corporate and business levels are expected to display obedience with functional levels and vice versa. Often people ask for assistance before actually taking the time to handle the task themselves because they don't always expect quick responses. If an individual knows that their request for assistance will be met immediately by another, they will be encouraged to organize their tasks in order not to constantly disservice others.

— 45 —

Obedience must also be an unquestioned act. Following with the knowledge that requests will be filled without delay is that they will also be filled without question. If a request is made, people will know that the request must be deserving or else it would not have been asked for. This form of obedience in employees—regardless of position—comes from everyone responding to tasks not according to their own interests but from a desire to live up to the company philosophy. There should be no ulterior motive for obeying a request. Nor should employees harbour ill will if recognition for their assistance doesn't come.

-

Rule 5 Or Silence

Let us do what the Prophet saith: "I said, I will take 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 O gpod and holu and I I ^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

— 47 —

13:21).

Tor

it

belongeth to the master to speak and to teach; it becometh the disciple to be silent and to listen, 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 in knowing when it is better than words. Remember the old adage, "If you can't say anything nice, then don't say anything at all"? It is not just a good motto for children. St. Benedict believed it and so do his monks. Office gossip can segregate employees, construct walls in offices, 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 seem damaging, the way they travel is your responsibility so be extra careful with what you express out loud. Apart from preventing gossip and preserving your job, silence is a tool for learning. Knowing when to listen is vital to improving skill and efficiency among employees. All employees should understand that learning requires silence. In teaching situations, the experienced employee speaks and the inexperienced employee listens and learns. Understand that being experienced 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 saying: "Every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted" (Luke 14:11; 13:H). Since, therefore, it saith this, it showeth us that every exaltation is a kind of pride. The Prophet declareth that he guardeth himself against this, saying: "Lord, my heart is not puffed up; nor are mq eues I 1 *—' *—' haughty. Neither have I walked in great matters nor in wonderful things above me" (Psalms 150[151]:1). What then? "if I was not humblq \^J minded, but exalted mi] soul; as a child that is weaned is towards his mother so shalt Tnou reward mil soul" (Psalms 15O[131]:2). •^J V

'

Hence, brethren, if we wish to reach the greatest height of humility, and speedily to arrive at that heavenly exaltation to which ascent is

— 51 —

made in the present life by humility, then, mounting by our actions, we must erect the ladder 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 present world, which, if the heart is humble, is by the Lord lifted up to heaven. Tor we sau that our I

^

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

a

der; and into these sides the divine calling ha inserted various degrees of humility or discipline which we must mount. me first desree of humilitij, then, is that a man O J3 alwaus have the fear of God before his eues (cf ^J

*~x

Psalms 55t3
c

repared for those who fear God. And whilst

e guardeth himself evermore against sin and

I

vices of thought, word, deed, and self-will, let him also hasten to cut off the desires of the flesh.

— 52 —

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). give

An

^: "The thoughts of man shall

praise to

Thee"

(Psalms /^t/^l^O-

Therefore, in order that he mat) alwaus be on v~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 i ^ iniquity" (Psalms 1/[16]:Z4). We are thus forbidden to do our own will, since the Scripture saith to us: "And turn awau from I

*~^

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;: <j o "Go not after thu ~j lusts" (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 over U 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 accept O 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 fire 1

*—'

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, J it continueth, o I ' 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, saying: "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 Psalms 117[115l:l). And the Prophet likewise saith: cc! have acknowledged my sin to Thee and my injustice I have not concealed. ! said I will confess against myself my injustice to the Lord; and Thou hast forgiven the wickedness of my \^i

sins" (Psalms 51E52L5). me sixth degree of humility is, when a monk is content with the meanest and worst of evert)*-/ thing, and in all that is enjoined him holdeth himself as a bad and worthless workman,J sauing; Z)
-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 multitude 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 before the dread judgment seat of God, and always saying to himself in his heart what the publican in the Gospel said, with his eyes fixed on the ground: "Lord, I am a sinner and not worthy to lift up mine eues to heaven" (Luke 1<3:13); and I *~^ again with the Prophet: "I am bowed down and humbled exceedingly" Psalms 115 [1191:107).

(Psalms 57RS]:/-?;

Having, therefore, ascended all these degrees of humility, the monk will presently arrive at that love of God, which being perfect, casteth out fear (1 John 4:13). In 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 Christ, from the very habit of good and the pleasure in virtue. May the Lord be pleased to manifest all this by His Holy Spirit in His laborer now cleansed from vice and sin.

— 59 —

Humility is an essential trait in the company that follows a guideline instead of a leader because pride adheres only in a company that is hierarchical. People ascend with pride, not organizations. There are twelve degrees in which humility exists within a company. The first degree of humility comes from the knowledge that eventually everything becomes known. Jobs are about performance and completing tasks for a larger goal. Though you can feel a certain amount of pride about your contribution to a project, you comprise only a portion of all the contributing factors. However, personal pride can cause a ripple effect of resentment from other staff who also contributed to the success of a project and are withholding their pride. Humility will restrain you from standing alone in a spotlight meant for a team. When should you feel pride? The second degree of humility requires that feelings of pride should be directed towards the company and not your role in its success. Understand that you alone do not make the company successful. Obedience instills the third degree of humility. Pride and obedience are like oil and vinegar—they do not mix well. You have to be humble to respond to orders, and without orders a team is just a crowd. Recognizing that your work is one contribution out of many requires obedience. You may feel relegated at times, but humility will help you to see your subjugation as a positive contribution. The fourth degree of humility is derived from obeying tasks that are difficult or distasteful. Some requests are 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 from tasks you detest can be justified by pride. Saying that you do not have to complete this or that task because it is below you comes from pride. If, for example, you are asked to reach a certain quota that seems beyond your reach, aim for double. "When forced to go one mile, then go two" (cf Matthew 5:39-41). Pride cannot be found in obedience for the first mile, but pride can be taken in completing the second mile. Confession brings about the fifth degree of humility In the monastery, monks are encouraged to confess their sins. In a company, owning up to mistakes humbles the ego and teaches staff that they need to be constantly self-aware as they are capable of imperfection. Keeping in mind that everything will eventually become known, fessing up to your role in an office blunder may save you your job. Remember that before you find the solution you have to find the problem. Confessing will quicken resolve. Unfavourable circumstances present tests of humility in the sixth degree. Humility is being content with the worst circumstances. Late hours, low pay, stuffy building or minimal vacation days—there are some things that even the most optimistic employee cannot find positive. Each circumstance that you cannot have a positive attitude about is another chance to show humility by at least tolerating it. No company will satisfy all employees all of the time—humility helps the company satisfy all employees, most of the time. The seventh degree of humility is to acknowledge "I am the lowest and vilest of persons," as absurd as it may sound. It is a reminder to curb our instinct to judge others. Often we are quick to form opinions of our co-

61 — -60-

workers, and when such a temptation presents itself, it is important to remember that we are all capable of imperfection. Working with people you like is almost as important as liking the work that you do. Following the rules of the company and the examples of senior employees is the eighth degree of humility. Particularly for young or new employees, the first few months or years on a job are the hardest because you are working within the confines of a team and not all your ideas will be heard. Remember that experience does count for something and the company has been running without you. New employees should take their time acclimatizing themselves to a new environment. The same rules apply when changing departments or positions. Have humility before pride, because there is much to learn from existing structures and employees. Similar to the previous rule of silence, the ninth degree of humility is found through a well-balanced mix of speaking and listening. Education and knowledge are to be shared with co-workers to better the company. Remember to keep quiet sometimes and listen to what others have to offer. You will have opinions on most company procedures but wait until your opinion is asked for. You may not be alone in your opinions and your qualms may already be under consideration. To offer your uninvited opinions is to presume your fellow workers are incompetent. The tenth degree of humility is to refrain from being quick to join in office politics. Employees in offices can form relationships that exist outside the workplace. Often those relationships enter the office and create unprofessionalism. Businesses are for business just as monasteries are for worship—not fun. — 62 —

Employees should know the difference between a break and wasting time. In the big picture having jokes with a few will make you a joke to all. The eleventh degree of humility instills gentleness when speaking. When asked for your opinion or when asking for opinions always remember to be gentle with words. Speaking is a vulnerable act because a person reveals their character through their words. An employee voicing opinions must be handled with the gentleness of a parent. The twelfth and final degree of humility is the humbleness that is seen by all. The monastery interprets this degree of exterior humility through physical humbleness such as bowed heads and lowered eyes. In business management this is achieved through unified humility in all levels of staff. The company exterior can then demonstrate humility on the corporate playing field.

-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 brethren I

<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 morning office (Lauds), which is to be said at the break of daq, ^j maq ^j follow \presently. ^j

— 65-

In North America people have taken to working longer hours. In a competitive job market, both employees and employers go beyond the call of duty to secure their success. According to St. Benedict's Ru/e, the office functions best when its employees are well-rested. Night should be for getting away from the office to re-energize for the next day. Days will be more productive if nights are spent resting. Know when to draw the line. Create a list of priorities for you and your business. Ifour health, family, eating habits, sleep patterns and your work should all fit into your schedule. If you find the things that are—or once were—important to you becoming less prominent in your life, you may be working too late and need to reevaluate your night office habits. If night work is unavoidable, then it should be done in 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 5e Said During tne Summer Season

From Easter till the calends of November let the whole psalmody, as explained above, be said, except that on account of the shortness of the nights, no lessons are read from the book; but instead of these three lessons, let one from the Old Testament be said from memom. Let a short responsoru follow this, and let all the rest 1 *—' be performed as was said; namely, that never fewer than twelve Psalms be said at the night office, exclusive of the third and the 5H-th psalm. <^J

-6

Because nights during the summer season are shorter, our quality of sleep inevitably suffers. Therefore, work days should be shortened to accommodate the lack of rest. After working for three seasons with regular hours, the summer can be used to give employees a refreshing change while rejuvenating their morale. During the summer the monks do not learn new lessons, but repeat lessons already memorized. Employees should feel their workload lighten during the summer months by being given less individual work and more group work as a means of delegating heavy workloads. Encourage shorter hours or a shorter workweek. Employees should use the extended personal time as quality time for themselves and their families or loved ones.

— 68 —

Rule 9 Or Reverence at Prayer

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 lengthI 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

In a work environment, it is disruptive to ask others for favours. However, there will be times when a clear vision of the company purpose will not be enough for you to fulfill your role and you will need assistance. How and when do you ask? Be aware that favours are rewarded to those who deserve them. You have to show that you work diligently and that when you ask for help, you really need it. For this reason, your request should be short and to the point. Give no excuses or exchanges. From the managerial perspective favours should not be fulfilled as they are asked. The quality of work of the person asking the favour should determine whether or not the request is fulfilled. Your response should be quick in return. Favours are asked out of desperation and to linger in response is to be inconsiderate of your co-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 chosen 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 positions have to be. Large corporations have to appoint managers or department heads to manage the staff. Managers are not superiors, but guides who help manage the company efficiently. Consider university institutions that employ a dean of the university and a dean for each college or department. The deans do not own the university, but help the departments run smoothly and in turn make the university a successful, organized institution. The different positions and levels of management should not be filled according to seniority. Managers should be selected on personality and trust. Regardless of the type of company, managers have one commonality: to manage people. Managers are responsible for a number of company matters but to be a manager, an understanding 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 of office discrepancies. If a manager begins to confuse mediation with power, the manager should be replaced. Always be sure that managers are worthy of their positions. Be self-aware as well; if you are a manager, step down if you feel you are not meeting criteria because success is not individual. Power among individuals puts the 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 ii u o in the Holu Rule and a contemner or the commandments of his Superiors, let him be admonished bii once and again in secret,j •j his Superiors i f--> 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 understandeth what a penaltu it is, let him be \placed I ^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 managing a business. We know why we hire people—for their obedience, silence and humility. We fire them for their disobedience, pride and gossiping. Personal conflict should never be the source of someone's ejection from the company. Obedience, silence and humility as explained in business management terms are part of the company philosophy. It is hoped that an employee is hired for good reason but when he or she does not fit the criteria of a contributing team member there is a process to take to avoid termination. The employee should be told first in private of their fault. The employee may require a reminder by a fellow employee of the purpose and goals of the company. You do not want to create insecurity in employees who are trying to improve themselves and sometimes a reminder is all it takes. Remember that encouragement is more effective than threats. (The only exception to this rule is regarding punctuality. Tardiness is a fault that is undeserving of a kind reminder. Rule 24 discusses this further.) However, there comes a point when the employee is doing more damage than good. Whether by gossiping, not contributing or not enforcing the company mandate, the employee may need to be made aware that their place in the company is under review. This step, otherwise known as a "public reprimand," is done in writing and permanently tarnishes their personal file. The permanency of documentation has the same effect on an individual as going public with an affair does— knowing that there is a document that anyone can potentially read about you is the same as wondering — 74-74-

how many people are whispering about you. This step is taken to inform the employee what the penalty is if no improvement is shown. If discretionary time has passed and the employee is still not reformed, the employee should be terminated. Termination is not humiliation and should not make the employee feel like any less of a person. Remember that because the employee was hired under strict guidelines, their termination also tarnishes the company's judgment. When a staff member is fired the company should reflect on how they failed the company philosophy by hiring the employee in the first place.

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Rule 12 How Concerned tne Abbot Snould 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, anyone of the brethren is detected in smaller faults, let him be debarred from eating at the common table. Tne following respecting o shall be the practice I r <j one 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, he will take his in the evening, until by due satisfaction he obtaineth pardon. All the precautions that are taken in hiring the right people with the right skills and beliefs will make for a tight-knit organization. When a "family" member leaves the structure, they leave behind their workload and relationships with co-workers and clients. Therefore termination should be as positive as it can be for both employer and employee. When hiring an individual, you are taking on the responsibility of that person's career by providing them with a paycheque and a purpose in exchange for dedication and hard work. Though it is determined that an employee no longer fits in with the company even after steps are taken to rectify his or her faults, their career is still in your hands until appropriate work is found. This is not a legal obligation, of course, but within the company, the friends of the dejected employee should be encouraged to keep in contact with him or her to offer condolences and provide emotional support. Managers are encouraged to use contacts to find appropriate work for said employee and to provide sufficient references to aid in his or her quest for new work. The philosophy of a company that exists as a community rather than as a hierarchy is hypocritical if it welcomes someone into its community and then easily rejects the person. Precautions should be taken in hiring to avoid terminating someone who is not worthy of concern afterward. -

Rule 15 Of Tnose Wno Having Often been Corrected 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 forbid, even defend his actions, then let the Abbot act like a prudent physician. After he hath applied soothing lotions, ointments of admonitions, medicaments of the Holt) Scriptures, and if, as a last resource, he hath employed the I -^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 the I

^-s

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

— 79 —

5ut if he is not healed even in this watj, then rinalltj let the Abbot dismiss him from the community, as the Apostle saith: "Put awatj the evil one from among qou" (1 Corinthians ^:15)j and again: "if the faithless depart, let him depart" (1 Corinthians 7:^)j 'est one diseased sheep infect the whole flock.

It will occur that a staff member who has been discharged and provided with contacts and references continues to disappoint. How long should you continue to help an employee after their termination? First of all, check that all steps have been taken to prevent the termination: informal reminder, formal warning, termination and follow-up support. At least one attempt should be made to set the terminated employee up with a contact. If all steps have been dutifully followed then the employee can be permanently removed from company responsibility. A physician helps the sick to the best of his or her means and beyond that other patients become a priority. A company should have concern for terminated staff but the remaining staff must always hold top priority status.

— 80 —

Rule 14 Wnetner brethren Wno Leave tne Monastery 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 or leaves of their own accord, there will be instances when he or she returns, seeking re-employment. A community-based business policy should dictate that if the employee makes full amendment of the fault for which he or she left the company, he or she may be rehired. The condition of rehiring is that the employee will not be given the same position they had before, in order to test their humility and dedication to the company. The returning employee is obliged to prove him- or herself before the company will once again take responsibility for their career. The returning employee may leave again and once again ask to return. The employee should be accepted only a third time and after that should under no circumstances be considered for employment.

— 82 —

Rule 1? How Young 5ous Are to 5e Corrected

Evert) age ana understanding should nave its proper discipline. Whenever, therefore, bous or I

I

**-}

1

immature uouths or such as can not understand how <_> grave a penalty i u excommunication is,' are guilty of a serious fault, let them undergo severe fasting or be disciplined with corporal punishment, that they matj be corrected.

-83-

Experienced employees have the benefit of understanding company philosophy. For this, senior employees are not as easily excused when they are at fault. Newer employees have to be given a little leeway to learn what the company is about. Give at least three reminders in private to new employees who commit faults before giving a public warning. With each reminder be sure that the new employee understands that the reminders lead to a warning, which in turn leads 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, but <3C' ' ' J

J

fearing, God, who mau be as a father to the C? 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<--' i chance 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 without a ruffle or delatj, that they mat) not be scandalized, mindful of what the Divine Word declareth that he deserveth who shall scandalize 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 the I ^J office 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 disturbed or grieved in the house of God. It often happeneth indeed, that grave scandals ii *~> 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 quarrels in the communitii, and especially in those •*-/ \ <^J places where also the Prior is appointed bu the I

same bishop or

I I

the

*-^

same Abbots who

appointeth his Abbot. How foolish this is can easiltj be seen; because, from the very beginning of his appointment, matter for pride is furnished him, when his thoughts suggest to him that now he is exempt from the authority of the Abbot, because "thou too hast been appointt i ed bu those bu whom the Abbot was appoint%_/ *~/ | I ed." Prom this source arise envy, discord, slander, 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 cj u this discord and that those who

-87-l

are under them., as long as they humor the parties, 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 government 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 brotherhood reasonably and with humility make the request, and the Abbot shall deem it advisable, let the Abbot himself appoint as Prior whomever, 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 I precepts f '--J

of the Rule. if the Prior be found disorderly or blinded bu <^S *~s vainglory, or hath been proved to be a contemner 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 management is the assistant. Originally, cellarers were responsible for providing proper nourishment to the monks whereas priors assisted the abbots. All reported to the abbot. Though theoretically extensions of their supervisors, assistants do not handle actual affairs of the organization. Assistants are hired to help with the overflow of work in corporate and business level positions and should embody the characteristics of the person they are assisting. For this reason, assistants are to be hired by the person they will be assisting. Hiring should be done with a parental instinct for the company and a clear understanding of the company philosophy. Assistants are the exception to a number of rules because they play a different role than most employees. Assistants do not have to obey all staff, because their job is to obey one person. As mentioned, the hiring process of assistants is exceptional. Employees in a position to require an assistant look for a dedicated individual capable of fulfilling their needs. Assistants must be aware of rules regarding discipline so as not to have any excuse for misconduct or an over-inflated ego.

— 90 —

Rule I/ Or tne Tools ana Goods of tne Monastery

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 collected 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,3 he man know what he O giveth and J what he receiveth back, if anyone, however, handleth the goods of the monastery slovenly or carelesslq let him be reprimanded and if he v_x

I

doth not amend let him come under the discipline of the Rule.

— 91 —

At a macro level, company property is an indicator of economic stability. It is management's responsibility to pay attention to macroeconomic activity in order to adjust productivity accordingly and increase efficiency. At a micro level, the tools and goods of the company include everything from pen and paper to people. Deciding how to use them is called "strategy implementation." A new strategy could be anything from introducing a new product-development process to restructuring the budget depending on the state of the economy. New organizational arrangements will allow you to best use the people in your company. Create and review a number of different organizational arrangements to figure out how to best pursue your strategy efficiently. An organized structure is the best way to coordinate and motivate employees. Management is responsible for providing offices with all stock and supplies. Sufficient supplies should always be top on the priority list as they are vital to the company's success. A trustworthy person should be placed in charge of tools and goods. Corporate level management should develop a manual with schedules of what to supply and when to perform checks so the next tools and goods person can maintain stock. Systemize your supplies for weekly, monthly and annual checks to prevent low or no-stock situations.

— 92 —

Rule 16 Whether Monks Ought to Have Anything 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; u o without the command of the Abbot: 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 be v_y allowed for anuone to have anything; which the U 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 his U <~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 is essential for employees to do their job. For the sake of a poverty vow, monks were not allowed to own anything personal. It follows that employees should not have to spend their wages to fulfill their jobs. The company should budget everything from car allowances to computers, light bulbs to highlighters. Staff should recognize that the tools they use at work do not belong to them and should not be used outside the office. Companies often employ abusers of this feature. To prevent abuse of company property, be sure to strictly monitor employee spending patterns. All expenses should be okayed by corporate level accounting. The less people with access to company money, the better. There are thriving corporations out there that still only allow CEOs to sign cheques as a preventative measure. If an employee is found indulging their financial privileges even once, they are to be disciplined immediately.

— 94 —

Rule 1? Wnetner All Should Receive in Equal Measure What Is Necessary

It is written, "Distribution was made to evemv_X

one according as he had need" (Acts 4:55) - We do not sat) bu this that respect should be had v_X

v~X

I

for persons (God forbid), but regard for infirmities. 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 infirmity, 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; appear O I I in the least word or sign for any reason whatever, if anuone be found <3> guilty herein,' let him be u ^J placed under very severe discipline.

— 95 —

Because the company pays for all necessary expenses, the question will arise if everyone should receive necessities equally. The answer is no. Different jobs have different expenses and the company should pay only for what is necessary even if money is not distributed equally. This is budgeting. Some jobs require travel, which can be expensive, but necessity does not dictate first class plane seats or five-star hotels. If an employee is found discussing the expenses of others, punish them according to the preset disciplinary standards.

96-

Rule 2O Or tne WeeUu Servers in tne Kitchen

Let the brethren serve each other so that no one be excused from the work in the kitchen, except on account or sickness or more necessara work,' because O greater merit and more u charity is thereby acquired. Let help be given to the weak, however, that they may not do this work with sadness; but let all have help according to the size of the community and the circumstances of the place, if the community is large, let the Cellarer be excused from the kitchen, or if, as we have said, ant) are engaged in more urgent work; let the rest serve each other in charity. 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 giveth and what he receiveth z> know what he <~> 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 theu J

I

*~^

mau serve their brethren at the time of reflecv-X

tion without murmuring and undue strain. On solemn feast daus, however, let them abstain till v_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 three i

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 lunchroom. Determine which department is responsible for the lunchroom, whether it is cleaning staff or reception. The department in charge of the lunchroom is to ensure its cleanliness and that it is well-stocked. Nutrition is essential to a healthy staff so encourage staff to develop good eating habits. Notify the rest of the company that they are responsible for their own mess in the lunchroom. The staff monitoring the cleanliness of the lunchroom is doing so only for those who are too busy. Otherwise, staff members are responsible for cleaning up after themselves.

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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, however, 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 useful, but let it be CJ granted more rarelu to the ^J 3

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 o ,_/ the Cellarer or the attendants, because whatever his disciples do amiss falleth back on him.

A company that cares for its employees will be rewarded with success. In addition, a company that cares for a sick employee will be rewarded by the pride of fellow employees for working in a compassionate environment. However, compassion should not be shown in expectation of a reward. Give more than the standard time, if productivity permits it, for an ill or grieving employee to recuperate. As a co-worker, you should take on extra work to lighten the workload of your fellow employees. Your actions now will be reimbursed when you need to take time off for personal reasons. 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 are left to deal with sudden and unwanted absences. If a company shows genuine concern, people will not be as

IO2 -102-k

quick to arbitrarily call in sick because their conscience will not allow them to take advantage of another's empathy. The rule applies to clients and suppliers as well. If a client or supplier is ill or suffering grief be as accommodating and understanding as possible. Your clients and suppliers are part of your business community and should be shown the same compassion.

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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 terms of what type of employees make up a strong and spirited company Encouraging compassion during illness or bereavement 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 always be taken into account. In an organization, patience is necessary for all levels of staff when accommodating another person's inabilities. And keep in mind that mistakes happen. Recognizing a co-worker's weaknesses provides you with the chance to test your own strengths.

—106 —

Rule 25 At What Times the Brethren Should 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 and v_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 cause u 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 everything; <-? be finished whilst it is still dau. u 5ut at all times 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 to take prayer breaks during what season and what day of the week. Because the corporate atmosphere is competitive, the onus is on the employee to step away from work and take breaks. Applying the monk's regimented schedule to employee breaks removes the pressure of having to keep working out of fear that you will be criticized. Breaks don't have to be taken, but if they are regimented, employees will be less likely to take too many.

—108 —

Rule 24

Or Tnose Wno Are Tardu t^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 levity. 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 gossip, and give a "chance to the devil" (Ephesians 4:2/5 1 Timothq ^B-). Let him<—sSLO inside, there\^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 separated 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 anuI

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 an employee is late for work, meetings or any scheduled engagements, it is a reflection on the company's work ethic. Normally, if an employee is at fault, the Rule would suggest beginning discipline with an informal reminder that the company is a community and when you are late you let the community down. Punctuality is the only exception to this disciplinary process. Tardiness does not receive the graces of a kindly reminder—it is a fault that is disciplined with public shame. Co-workers are permitted to acknowledge tardiness in others immediately. The reason punctuality is enforced so strongly and given harsher discipline is because the company as a whole would fail if it was tardy with clients, deadlines or financial reports to investors. 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 correction. 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 problem occurs—how is the offense to be disciplined? Because shippers and computer technicians are part of the infrastructure of a working company, problems— even accidents—need to be acknowledged and corrected. If the parties who are aware of the accident do not report immediately to the divisional managers, those employees become part of the problem and need necessary discipline. If, however, the cognizant parties inform the divisional managers in private, the accident need not be exposed and the divisional managers can mend the problem 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, anuone I

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 i j do the work or eather<~> 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 i u in the work which hath been assigned <-> 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 brother 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 disturbeth 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 utilize employees and equipment is important in preventing idleness within your organization. Idleness is the enemy. Look at idleness in terms of lifesaving. Lifeguards are rotated every fifteen minutes from post to post and are then permitted a break, because attention spans tend to wane quickly. Preventing idleness could save your organization in the same way that alert lifeguards save lives. Avoid idle time by giving employees a variety of tasks to work. Though employees are hired for specific skills to perform specific tasks, fulfilling the same functions every day can be monotonous. You want to keep productivity at 100% even if it means switching from task to task to maintain enthusiasm in what you are doing. Begin your day by itemizing tasks according to their physical and/or intellectual requirements and which need to be accomplished first. If one of your projects starts to take more effort than you know it should, switch to another project even if only for an hour, to rebuild interest in your previous project. Know your strengths and save the easier tasks for when your energy level is low. The monks were big fans of strict schedules. There was little room for flexibility when it came to dividing their time between manual labour and devout reading. A schedule of tasks in order of priority will help employees work to maximum capacity. Some projects are more time consuming than others and may not permit time to be spent on other less pressing projects. Or employees may not have various tasks because their job is focused on one major project. For these exceptions, remember that even too much efficient work is better than inefficient work. Organizations are structured to maximize efficiency — —118 —

perhaps working on projects that are not a priority means you can work more efficiently on priority projects in less time. At a corporate level, employees should be given assistance to manage their time. Provide workshops to encourage multi-tasking. Appoint some senior level staff to promote productivity by daily monitoring and aiding the different departments. Inefficient work is grounds for executing the disciplinary process. As a corporate level employee, keep in mind that people in the organization are individuals unto themselves and there will be exceptions to this rule. Some people like to stay focused on one task and can work at 100% efficiency for long stretches of time. Monitors should look for efficiency, whether it be through multi-tasking or not.

— 119 —

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Rule 27 Of brethren Who Worlc a Long Distance 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 the I

*~x

I

appointed hours to pass bu; but let them sau I t

1

"^

*-J

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

v»X

not neglect to fulfil the obligation of divine

service.

-121121

When travelling for work or working from home, daily consistency should be maintained. Employees away from the office should uphold the same practices that they would in the office—the same hours, break schedule, manners and attire. Increase communication with the office to stay updated on news and events. A day out of the office is not meant to disrupt the orderliness of schedule. External or contracted employees, such as technical support, should be aware of office schedule regularly so they do not disrupt the office by arriving infrequently and 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 the **-^

I

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 excommunicated.

— 123 —

Business done outside the office that does not require a full day away is not license for an employee to take the remainder of the day off. Upon the work's completion, the employee should return immediately to the office. Employees should understand that on work time they 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 greetI <-2 ing 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 brotherhood wash the feet of all the guests. When thet) have been washed, let them sat) this verse: "We v_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 reception of the poor and travelers, because Christ is received more specially in them; whereas regard for the wealthu o u itself rprocureth them respect. 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 will have of your organization depends on your reception, whether through email, phone or face to face. Also, do not assume that you can lower your standards when greeting people who are not already clients. Receptionists direct inquiries and visits, and welcome people into the organization—they are the company's open arms. Guests should receive immediate attention by the reception staff. In addition, managers should be accessible to visitors as much as possible. Finally, all staff should present to guests an example of their hard work by not being easily distracted. Special attention should be given to visitors who have no previous connection or profitable association with the company. Extra care and concern to those visitors whom you have never done business with before might possibly enhance your reputation or create business in outlets you never considered. A good motto to follow is never turn anyone away. Business comes in many different forms and the way you initially receive a visitor will direct the course of the business relationship you develop with them.

— 128 —

Rule 50 Monks Receiving Letters or Anything 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, nor I

*—'

1

from each other, without the permission of the Abbot, but even if anything; ^j f~> is sent him bu *j his parents, 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 allowed to make personal calls or receive personal messages unless for emergencies. Personal phone calls, emails and visits are prohibited. Employees should inform their friends and family that personal communication is not allowed so that they are not frustrated when they cannot reach you. Staff should not presume that they can have personal communication while they are working. They should know that if they disobey this rule they would be subject to discipline.

— 130 —

Rule 51 Clothing and Footgear of the brethren

Let clothing be given to the brethren according to the circumstances of the place and the nature or the climate in which theu live, because in cold regions more is needed, while in warm regions less, mis consideration, therefore, resteth with the Abbot. We believe, however, that for a temperate climate a cowl and a tunic for each monk, are sufficient—a woolen cowl for winter and a thin or worn one for summer, and a scapular for work, and stockings and shoes as covering for the feet. Let the monies not worm about the color or the texture of all these things, but let them be such as can be bought more cheaplu. Let the Abbot,' however,' O I U look to the size, that these garments are not too small, but fitted for those who are to wear them. — 131 —

Let those who receive new clothes alwatjs return the old ones, to be put awau in the I

*-^

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. u So, too, let them return stocking's o and 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 blanket, a coverlet, and a pillow be sufficient. These beds must, however, be frequently examined bu I ^J ^J the Abbot, to prevent personal goods from r r £2 being found. And if anything should be found with anuone that he did not receive from the v_y Abbot, let him fall under the severest discipline. And that this vice of private ownership mau be I

1

^s

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

O

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

— 133 —

All employees are subject to the same dress code policy. Attire is part of the presentation of the organization. All employees represent the company and should dress in a clean, crisp, presentable fashion. Further, employees are encouraged to take good care of their health, hair and hygiene. Dress code can be adjusted according to climate. Hotter seasons permit lighter clothes like sandals and the colder seasons encourage sweaters, slacks and heavier boots. However, it is one of the responsibilities of corporate level management to ensure that employees are comfortable in the conditions in which ] they work. Implementing a dress code in extremely hot weather in an office with minimal ventilation is counterproductive because those conditions are not conducive to efficient work. If the organization requires its staff to wear a uniform, such as a restaurant, the organization is responsible for supplying the uniform at no or minimal expense to the staff. However, the staff is expected not to alter the uniform in any way with accessories not approved of by management. The uniform belongs to the organization and must be returned should an employee be terminated.

— 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 newcomer 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 O granted him, and let I ' 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

-13535 -f-yg A

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, then I

t

I

^

let him be taken back to the aforesaid apartment 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 having weighed the

matter

with himself he

promiseth to keep everuthins;, and to do everaI 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 conV_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 brotherhood 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 preserved, 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 monastic 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 preserved in the monastery.

-138-

Two crucial components of a successful organization are good employees and an excellent Human Resources department. Human Resources decides who will be admitted into the company and where their skills will prove most valuable. HR should be staffed by employees who have worked in another position in the company, are familiar with the different departments and know what kind of people excel in what positions. A formidable understanding of the company philosophy is vital to the HR staff in order for them to recognize it in potential employees. What should someone working in the HR department look for when hiring someone? Persistence and perseverance. Obtaining a job should not be easy. HR can save themselves time by letting applicants weed themselves out. If an applicant is persistent and follows-up their resume with further contact, HR can bet that the applicant committed to getting an interview will show commitment to the company. After a person is approved and hired by the HR department, the employee is subject to a probationary period. The employee should not experience any company perks during this time. He or she will work at the functional level under the supervision of a manager or senior functional level employee. After the probationary period has ended, the new employee should be given two months to decide whether they want to commit to the company or walk away freely. If the employee decides to stay, he or she will continue to work at a functional level for six months. After six months, the persevering, persistent employee should be rewarded with 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 upholding company philosophy.

—140 —

Rule 33 Of Priests Who Mat) Wish to Live in tne Monastery

if a priest asketh to be received into tne monastery, let consent not be O granted too «J 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; I -~j <--> under whatever consideration, knowing that he is under the discipline 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 anti I I

*^

"^

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

his entru into the monastery, and not bu the vV

v-X

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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 from other companies or who are contracted out for leaves of absence who do not go through the same entry-level process as other employees. These employees should abide by the same rules as everyone else. Also, their senior rank should not be determined by their previous experience or by the position they are filling, but by the time they have invested in your company. It is important that management level staff maintain the company philosophy of humility with these employees so as to avoid angst among staff who have already paid their dues.

— 142 —

Rule 54 How Stranger Monks Are to 5e Received

if a monk, who is a stranger, arriveth from a distant place and desireth to live in the monastery J ^J as a guest, and is satisfied with the customs he findeth there, and doth not trouble the monastery with superfluous wants, but is satisfied 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

or point out anqthins;, let the Abbot consider <-S

*

'

discreetly 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 monastic 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) bu «_/ be taught o u his example, \ because we serve one Lord and fight under one King everywhere, if the Abbot recognize him to '*-*'

*_X

be such a one he mail ay also place pi him in a somewhat higher rank. 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 thyself, do not to another" (Tb 4:l£).

— 144 —

Businesses seek clients and clients seek out business. Some clients will prove more profitable than others but attention should not be based on profitability alone. When it comes to new, unfamiliar business there is one rule of thumb: never turn business away. Always entertain the possibility of adding a client to your roster, because you never know who might be your next big client. People do not forget who helped them out in the beginning and even small clients can pay off in the future. Once you've accepted a client you should never take your business away. Only after a consistent tipping of the cost benefit scale should you terminate a business relationship. However, treat the termination of a business relationship the same way you would treat the termination of an employee. Do be cautious of taking away the competition's business. If you are pursuing the client of a competing business, do not go about it in an underhanded manner. Let your steps be known to the competition or you will deface 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 established, 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 •Juoung;er than he who came at the first 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 •Juoung;er. 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; outdoors, however, or wherever theii mau be, let •±-S

**-/

them be under custodti and discipline until theii *_x

reach the age or understanding.

—149 —

j

^J

Employees in a business cannot feel united in the goals they are working towards if they work within a hierarchy. Unfortunately, as organizations grow and experience successes, an inevitable hierarchy forms, particularly for communication and time management purposes. A committee always makes a smarter decision than an individual. An individual, however, makes a quicker decision than a committee. The monks accepted this inevitability and further expounded on the positives of a tiered system and the type of people that should manage those tiers. The hierarchy of community-based business should not appear to have one leader that the rest of the company works for. Businesses should be more like trees than like pyramids, with strong, varied branches held up by one root system. Pyramids rely on the base but grow smaller as they rise in height. For management purposes, there are inevitable levels of management that follow a sequential order: the corporate branch, business branch and functional branch. This threetiered tree can be modified to suit different organizations, but as mentioned in Rule 3, the less tiers within a company the better is the communication. In each level there are strategic managers and mini-pyramids that function to make communication and organization easier. The difference between regular hierarchies and mini-pyramids is power. In most hierarchies the higher up the position is on the pyramid the more power is held. In community-fashioned businesses, the higher up on the hierarchical pyramid the position, the more services it provides to the levels preceding it. Functional level staff are focused on their specific — 150 —

tasks, and without them, the company could not produce revenue or run on a day-to-day basis. At a business level (sales or divisional management) staff is responsible for maximizing the efficiency of functional level production and servicing their own staff. At corporate level, staff is responsible for the bottom line, monitoring the business in relation to the market, and servicing all levels of the organization. Service comes in a trickle-down effect: the service that the corporate level gives to the business level will in turn affect productivity at the functional level. The criteria by which employees should be given more service responsibilities to better the organization are based on how well they understand the goals and philosophy of the company. The inevitable hierarchy is not based on age, but seniority does count for something. Seniority does not automatically earn someone the right to more responsibility, nor should there be a rule about seniority rights. However, seniority usually means that a person has had more time to become familiar with the organization's purpose. For this reason, seniority should be considered when moving employees 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 connive at their evil watts (which God forbid) and \^/ these irregularities in some come to the knowledge 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

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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 better 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 *-^ mercu.

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Let him hate vice, but love the brethren. And even in his corrections, let him act with prudence and not go to extremes, lest, while he aimeth to remove the rust too thoroughly, the vessel be broken. Let him alwaus keep his own v_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 prudence 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.

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Let him not be fussu or over-anxious, exacting, or headstrong; let him not be jealous or suspicious, because he will never have rest. In all his commands, whether theu refer to things spirituu O I al or temporal, let him be cautious and considerate. Let him be discerning and temperate in the tasks which he enjoineth, recalling the discretion of holt) Jacob who saith: "if I should cause mil flocks to be overdriven, theu would all *_/ \J die in one dau" (Genesis 33:13) • Keeping in view these and other dictates of discretion, the mother 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. Above all, let him take heed that he keep this Rule in all its detail; that when he hath served well he mat) hear from the Lord what the good servant heard who gave his fellow-servants bread in season: "Amen, I satj to uou/ He saith, "he shall set him over all his <^> goods" (Matthew Z4:4/). }

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r romotions in companies are difficult because there are usually a few people who would like to be promoted when a spot opens up. Promotions are recognition for hard work and an indication of the company's faith in an employee. Because a promotion is internal it should be handled in the fashion that any other decision is handled— with the input of the entire company. Employees should be reminded what promotions are based on—a person's professional merit, their knowledge of the company's purpose, which is to be a unified community that exists without a power, only with a common understanding, and their wisdom in the position that is being made available. Age should never determine who gets promoted. A formal election cannot take place for every promotion that happens merely for logistic reasons and time constraints. The whole company should be informed before a promotion occurs and should be encouraged to voice opinions or nominations to divisional managers who can relay the messages to corporate level management. On occasion, corporate level management may promote a person who the company as a community disagrees upon as a candidate. If management sticks with a decision after acknowledging that the rest of the company is in disagreement, then employees should be certain that management has had good reason for their choice. At this point the staff should turn their disagreement into trust that their concerns have been heard and taken into consideration. If you are being promoted there are a number of things to be cautious about. Being promoted into an

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existing position will mean that you will have to take on some of the jobs that your predecessor performed. You may feel that some changes will help improve efficiency. Be careful when implementing change and allow time for those you work with to get used to you and your ideas. If you are too aggressive with change, you may do more damage than good. Though you will have more responsibility regarding staff, you want to be liked rather than feared or, even worse, resented.

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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 permit h im to stray about. The porter should have a cell near the door, that they who come may always rind one present from whom theu mat) obtain an answer. As ^

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soon as anyone knocketh or a poor person calleth, 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-

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ous arts mat* be plied inside of the monastery v_/ 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.

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The porter is the person in the monastery who has a chamber close to the door and can answer the questions of those who knock. In an office, the receptionist is the porter; he or she is familiar with everyone in the company, and is mature enough to field the questions of clients and all levels of staff. The receptionist position builds rapport externally and internally. Retail stores employ people to stand at the entrance and greet customers for the same two reasons: to welcome customers and discourage theft. It is harder to steal from a friend than a stranger. Receptionists are employed under the premise that it is easier to work hard for a friend than it is a stranger. Receptionists are invaluable because they can usually account for an employee's whereabouts. It should be habit for employees to report to the receptionist when entering and exiting the building. By reporting to the receptionist, questions or calls for your department can be properly transferred, and clients won't feel inhibited. On another level, reporting to the receptionist helps keep employees connected with the office even when they leave because at least one person knows where they are. Telling the receptionist where you are headed on your lunch break and how long you'll be is like giving your word that you'll check back in so the receptionist won't worry. If no one knows where you are when you step out of the office, you'll feel disconnected, which means that you'll have to reconnect with work when you return.

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Rule J9 Brethren Sent on a Vacation

Let the brethren who are to be sent on a journey 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*-s

1

memoration alwaus be made for the absent brethren. On the dau that the brethren return from the v_X

journeu, let them lie prostrate on the floor of )

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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

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anyone presume to do so, let him undergo the penaitq of the Rule. In like manner let him be 1 *-^ punished who shall presume to <-2:0 > beuond the r r J enclosure of the monastery, or anqwhere else3 or to do anuthing^ however little^ without the *_/ <—' v-x

order of the Abbot.

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Vacations are mandatory. It is the responsibility of management to inform employees of the amount of vacation time that the company offers. Furthermore, management is responsible for instilling in employees that vacations can be taken "guilt-free," meaning no employee should feel as though they are inconveniencing 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 values their contribution by allowing them time off. Employees that take vacations feel rejuvenated when they return, and this boosts individual morale. Secondly, dedicated employees often pass up their vacation time to work, and as a result neglect their personal life, which can be detrimental. Staff must know that vacations are mandatory and are to be taken each year. Vacation time should not be bankable. Employees returning back to work after a vacation should follow a few guidelines so as not to disrupt the office. The mindset of the returning employee should focus on work; leave the vacation's stories, photos, and even daydreams at home. The returning employee does not want to abuse the privilege of taking a paid vacation by extending the vacation into the office space. Vacations are for personal time and should remain personal.

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Rule 4O if Commanded to Do Impossible Tn ings

if, perchance, anu difficult or impossible tasks I

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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 O gravity of the task is altogether ^y O beyond his strength, let him auietlu and seasonablt) 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 o be convinced that so it is good for him; and let him obetj from love, relying on the help of God.

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.Sometimes management overestimates or misjudges the ability of employees. Occasions will arise when employees dry out their sources for assistance and cannot manage a project they have been assigned. How does the overwhelmed employee and the overzealous management handle a situation where a task seems impossible to complete? Presumably, the employee will have attempted the project more than three times on their own. After solitary attempts fail, the employee should know that asking others for help is welcomed and received. If after several other employees have assisted and the employee can still not complete the project, then management should be informed. The overwhelmed employee should have left enough time for management to mend the problem. Leaving it to the last minute to tell management that you can't handle a problem does not suffice. A full explanation of why the employee could not complete the job should be given to management in writing without informing other staff members. Employees should not feel proud in giving up on a job they can't handle, nor should they feel embarrassment for being assigned a job above their ability level. Management should let employees know early on that they can come to them if they cannot fulfill an assignment. Admitting you cannot handle something is nothing to be ashamed of. However, just because management is informed that an assignment is too hard does not always mean the employee will be transferred off of the assignment. Some managers will encourage the employee to keep trying. If this is the case, the only reason the manager has not acted on the employee's complaints is because he or she has faith that it is achievable. The employee should feel motivated by the manager'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 ^j to defend another in the monastery, •_/ or to take his part, even though they be closeIt) 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 scandal, if anyone overstep this rule, let him be severely punished.

When an employee is being disciplined, no other employee should defend him or her. Discipline is individual attention to a part of a working mechanism. To interfere is to make the organization individual. Disregarding the rule not to defend other employees at any time is reason for discipline.

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Rule 42 mat brethren Be Obedient to One Another

me brethren must render the service of obedience 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 preferred), 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 the \-S

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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

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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 o corporal i ipunishment, or, if he be obstinate, let him be expelled from the monastery.

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Obedience in this case does not come under Rule 5. Obedience here means respect. Renew your respect for everyone around you every day. It is easy to respect someone performing at a higher level than you, as in a General Manager. The test is to earnestly respect everyone you work with. Find respect for the drivethrough window attendant who serves you coffee each morning for the role he or she plays in your work day. Respect the plow driver who clears the snow from the parking lot after a snowstorm. Respect the person in Accounting as much as you respect the Vice President. Respect is also interpreted in the way you handle yourself when someone else is impatient with you. If you find a co-worker is short with you, respect that the person might be stressed and work harder to renew that person's respect for you.

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Rule 45 Of This, That Not the Whole Observance 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, or i <-? 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-

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tion. 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-

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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 heavenlu 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.

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The monks believe that rules guide and teach, but do not necessarily create a direct path to salvation. The Rule of St. Benedict translated here into business management is for reference and guidance. The Rules remind organizations that human beings are individual. The Rule also replaces the head of a company, allowing individuals to work as part of a community rather than for an unseen entity. The monks work towards moral righteousness; business employees work toward success in terms of profit and morale. Both monks and employees need management to achieve their versions of success. The Rule advises managers to serve their staff rather than rule their staff, and to encourage them to be involved in the company rather then feel as though they are an isolated part of a machine that never gets to take pride in what is produced. This final rule is a reminder to managers that a staff that works for common principles is more efficient and productive.

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