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Developing a Rule of Life Based on Francis Prayer and Beatitude

A rule of life, in Christian tradition, is a set of disciplines and principles that guide an individual's spiritual journey and daily conduct. Such a rule often draws inspiration from foundational Christian teachings, including the Beatitudes and the practice of prayer. The concept of a structured life dedicated to God's will is ancient, with parallels found even in pre-Christian Jewish communities. The Dead Sea Scrolls, for instance, describe a "Community Rule" where members commit to seeking God "with a whole heart and soul," doing "good and right before Him," and practicing "truth, righteousness, and justice upon earth" [2]. This commitment involved abstaining from evil and holding fast to good, reflecting a deliberate ordering of life [2].

The Beatitudes, as recorded in Matthew 5:3-12, describe the characteristics and blessings of those who live according to God's kingdom principles [4]. These statements outline a path to happiness and spiritual well-being, emphasizing virtues such as humility ("poor in spirit"), sorrow over sin ("mourn"), meekness, a hunger for righteousness, mercy, purity of heart, peacemaking, and endurance in the face of persecution [4]. Aquinas, in his Summa Theologica, notes that the Beatitudes are "most suitably enumerated" and relate to different forms of happiness, ultimately pointing towards future beatitude [12]. He further argues that the Sermon on the Mount, which contains the Beatitudes, provides a comprehensive framework for forming a Christian life, ordering one's "interior movements" [11].

Prayer is another cornerstone for developing a rule of life, serving as a perpetual exercise of faith [16]. Scripture commands prayer, instructing believers to offer it to God, Christ, and the Holy Spirit, and to do so through Christ [9]. The act of prayer is described in various ways, including bowing the knees, lifting up the soul, pouring out the heart, and crying to God [9]. John Calvin emphasizes that prayer is a means by which believers obtain all good things from God, their "common Father" [15]. He also stresses that the will of God should be the rule for our prayers, and perseverance in prayer is essential [17]. Augustine, too, highlights the importance of continuous prayer, especially when one feels "desolate" in the world, urging believers to fix their faith on the divine Scriptures "until the day dawn, and the day-star arise in our hearts" [18]. The Dead Sea Scrolls also reflect this understanding, stating that "prayer rightly offered shall be as an acceptable fragrance of righteousness" [1].

A rule of life, therefore, integrates these elements to guide Christian conduct [6]. It involves striving for holiness, which is commanded in Scripture and is a reflection of God's own character [7]. This pursuit of holiness is not based on one's own righteousness, but on the righteousness that comes from God through faith in Christ [3, 14]. As Charles Hodge explains, while humans are naturally weak and imperfect, entire sanctification is possible, though it does not eliminate all infirmities [10]. The goal is to live a life "worthy of the Good News of Christ," standing firm in spirit and striving for the faith of the Gospel [5]. This involves holding forth "the word of life" [8] and allowing God to work within believers "both to will and to do of his good pleasure" [19]. The practice of a rule of life is thus a conscious commitment to align one's inner attitudes and outer lifestyle with divine truth, justice, and righteousness, requiring a radical transformation [13].

Sources

  1. Dead Sea Scrolls “Community Rule (Serekh ha-Yahad) (c. 100-75 BCE), section 15: 3. When these becomes members of the Community in Israel according to all these rules, they shall establish the spirit of holiness according to everlasting truth. 4. They shall atone for guilty rebellion and for sins of unfaithfulness that they may obtain lovingkindness for the Land without the flesh of holocausts and the fat of sacrifice. 5. And prayer rightly offered shall be as an acceptable fragrance of righteousness, and perfection of way as a delectable free-will offering. At the time, the men of the Community shall set apart ”
  2. Dead Sea Scrolls “Community Rule (Serekh ha-Yahad) (c. 100-75 BCE), section 1: THE COMMUNITY RULE Translated by G. Vermes 1QS COL.I . . . Book of the Community Rule, that they may seek 2. God with a whole heart and soul. and do good and right before Him as 3. He commanded by the hand of Moses and all His servants the Prophets; that they may love 4. all that He has chosen and hate all that he has rejected; that they may abstain from all evil and 5. hold fast to all good; that they may practise truth, righteousness, and justice 6. upon earth and no longer stubbornly follow a sinful heart and lustful eyes committi”
  3. Philippians “Philippians 3:9 (Geneva1599) — And might bee founde in him, that is, not hauing mine owne righteousnesse, which is of the Lawe, but that which is through the faith of Christ, euen the righteousnesse which is of God through faith,”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Happiness of Saints In This Life — Is in God -- Ps 73:25,26. Only found in the ways of wisdom -- Pr 3:17,18. Described by Christ in the beatitudes -- Mt 5:3-12. Is derived from Fear of God. -- Ps 128:1,2; Pr 28:14. Trust in God. -- Pr 16:20; Php 4:6,7. The words of Christ. -- Joh 17:13. Obedience to God. -- Ps 40:8; Joh 13:17. Salvation. -- De 33:29; Isa 12:2,3. Hope in the Lord. -- Ps 146:5. Hope of glory. -- Ro 5:2. God being their Lord. -- Ps 144:15. God being their help. -- Ps 146:5. Praising God. -- Ps 135:3. Their mutual love. -- Ps 133:1. Divine chastening. --”
  5. Philippians “Only let your way of life be worthy of the Good News of Christ, that, whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the Good News; -- Philippians 1:27”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Conduct, Christian — Believing God -- Mr 11:22; Joh 14:11,12. Fearing God -- Ec 12:13; 1Pe 2:17. Loving God -- De 6:5; Mt 22:37. Following God -- Eph 5:1; 1Pe 1:15,16. Obeying God -- Lu 1:6; 1Jo 5:3. Rejoicing in God -- Ps 33:1; Hab 3:18. Believing in Christ -- Joh 6:29; 1Jo 3:23. Loving Christ -- Joh 21:15; 1Pe 1:7,8. Following the example of Christ -- Joh 13:15; 1Pe 2:21-24. Obeying Christ -- Joh 14:21; 15:14. Living To Christ. -- Ro 14:8; 2Co 5:15. To righteousness. -- Mic 6:8; Ro 6:18; 1Pe 2:24. Soberly, righteously, and godly. -- Tit 2:12. Walking Honestly. -- 1”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Holiness — Commanded -- Le 11:45; 20:7; Eph 5:8; Col 3:12; Ro 12:1. Christ Desires for his people. -- Joh 17:17. Effects, in his people. -- Eph 5:25-27. An example of. -- Heb 7:26; 1Pe 2:21,22. The character of God, the standard of -- Le 19:2; 1Pe 1:15,16; Eph 5:1. The character of Christ, the standard of -- Ro 8:29; 1Jo 2:6; Php 2:5. The gospel the way of -- Isa 35:8. Necessary to God's worship -- Ps 24:3,4. None shall see God without -- Eph 5:5; Heb 12:14. Saints Elected to. -- Ro 8:29; Eph 1:4. Called to. -- 1Th 4:7; 2Ti 1:9. New created in. -- Eph 4:24. Possess. ”
  8. Philippians “Philippians 2:16 (Geneva1599) — Holding forth the worde of life, that I may reioyce in the day of Christ, that I haue not runne in vaine, neither haue laboured in vaine.”
  9. Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer — Commanded -- Isa 55:6; Mt 7:7; Php 4:6. To be offered To God. -- Ps 5:2; Mt 4:10. To Christ. -- Lu 23:42; Ac 7:59. To the Holy Spirit. -- 2Th 3:5. Through Christ. -- Eph 2:18; Heb 10:19. God hears -- Ps 10:17; 65:2. God answers -- Ps 99:6; Isa 58:9. Is described as Bowing the knees. -- Eph 3:14. Looking up. -- Ps 5:3. Lifting up the soul. -- Ps 25:1. Lifting up the heart. -- La 3:41. Pouring out the heart. -- Ps 62:8. Pouring out the soul. -- 1Sa 1:15. Calling upon the name of the Lord. -- Ge 12:8; Ps 116:4; Ac 22:16. Crying to God. -- Ps 27:7; 34:6. Drawing”
  10. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 36: created naturally perfect, were capable of rendering. There may, however, be an entire sanctification of a being rendered naturally weak and imperfect, and so liable to mistake and infirmity, as well as to defect as to the degree of that absolute obedience and service which the law of God, never bent to human weakness, demands from all. These defects, and mistakes, and infirmities, may be quite consistent with the entire sanctification of the soul and the moral maturity of a being still naturally infirm and imperfect.” The first and secon”
  11. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of Those Things That Are Contained in the New Law, Art. 3: Article: Whether the New Law directed man sufficiently as regards interior actions? I answer that, As is evident from Augustine's words just quoted, the sermon, contains the whole process of forming the life of a Christian. Therein man's interior movements are ordered. Because after declaring that his end is Beatitude; and after commending the authority of the apostles, through whom the teaching of the Gospel was to be promulgated, He orders man's interior movem”
  12. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Beatitudes, Art. 3: Article: Whether the beatitudes are suitably enumerated? I answer that, These beatitudes are most suitably enumerated. To make this evident it must be observed that beatitude has been held to consist in one of three things: for some have ascribed it to a sensual life, some, to an active life, and some, to a contemplative life [*See Question [3]]. Now these three kinds of happiness stand in different relations to future beatitude, by hoping for which we are said to be happy. Because sensual hap”
  13. Jeremiah (Protestant academic) “Tyndale House on Jeremiah 4:2: 4:2 As surely as the Lord lives: The correct attitude when offering a prayer of confession and making oaths reflects truth, justice, and righteousness. Truth means that the inner attitudes and thoughts of those praying match the words they utter. Justice means living by the laws of the Lord, who will judge the earth. Righteousness means that people relate to others in accordance with the Lord’s Spirit and the moral standards he has established. This kind of prayer requires a radical transformation of people’s inner lives and outer lifestyle (Gen 22:18; Deut 10:20”
  14. Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 3:9: be found in him--"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (Luk 15:8). own righteousness . . . of the law-- (Phi 3:6; Rom 10:3, Rom 10:5). "Of," that is, from. righteousness . . . of God by faith--Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to”
  15. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: we all obtain whatever is good is our common Father ( Mt. 23:9 ), every thing which has been distributed to us we should be prepared to communicate to each other, as far as occasion demands. But if we are thus desirous as we ought, to stretch out our hands and give assistance to each other, there is nothing by which we can more benefit our brethren than by committing them to the care and protection of the best of parents, since if He is propitious and favourable nothing more can be desired. And, indeed, we owe this also to our Fath”
  16. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: 2143 CHAPTER 20. OF PRAYER—A PERPETUAL EXERCISE OF FAITH. THE DAILY BENEFITS DERIVED FROM IT. The principal divisions of this chapter are,—I. Connection of the subject of prayer with the previous chapters. The nature of prayer, and its necessity as a Christian exercise, sec. 1, 2. II. To whom prayer is to be offered. Refutation of an objection which is too apt to present itself to the mind, sec. 3. III. Rules to be observed in prayer, sec. 4-16. IV. Through whom prayer is to be made, sec. 17-19. V. Refutation of an error as to the ”
  17. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: What to be aimed at, what avoided. The will of God, the rule of our prayers. 51. Perseverance in prayer especially recommended, both by precept and example. Condemnatory of those who assign to God a time and mode of hearing. 52. Of the dignity of faith, through which we always obtain, in answer to prayer, whatever is most expedient for us. The knowledge of this most necessary. 1. From the previous part of the work we clearly see how completely 2146 destitute man is of all good, how devoid of every means of procuring his own salvati”
  18. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. II.-- 3. It becomes you, therefore, out of love to this true life, to account yourself "desolate" in this world, however great the prosperity of your lot may be. For as that is the true life, in (part 2): Lord as long as "we walk by faith and not by sight,"2 the Christian soul ought to feel itself desolate, and continue in prayer, and learn to fix the eye of faith on the word of the divine sacred Scriptures, as "on a light shining in a dark place, until the day dawn, and the day-star arise in our hearts."3 For the ineffable source from whic”
  19. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: clearness with which the truth was presented, or the earnestness with which it was enforced, but on the attending “demonstration of the Spirit.” ( 1 Cor. ii. 4 .) He gave thanks to God that the Gospel came to the Thessalonians “not in word only, but also in power, and in the Holy Ghost.” ( 1 Thess. i. 5 .) He prayed that God would fulfil in them “the work of faith with power.” ( 2 Thess. i. 11 .) He reminded the Philippians that it was God who worked in them “both to will and to do of his good pleasure.” ( Phil. ii. 13 .) In Hebrews xiii”
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