Correction and discipline are good and will never be the cause for shame, but rather pride.
Finishing well is not an event. It is a process. It doesn’t just happen. It is a discipline—a road that the self-aware leader embarks on.
If it should be found that the Prior has serious faults,
or that he is deceived by his exaltation and yields to pride,
or if he should be proved to be a despiser of the Holy Rule,
let him be admonished verbally up to four times.
If he fails to amend,
let the correction of regular discipline be applied to him.
But if even then he does not reform,
let him be deposed from the office of Prior
and another be appointed in his place who is worthy of it.
And if afterwards he is not quiet and obedient in the community,
let him even be expelled from the monastery.
But the Abbot, for his part, should bear in mind
that he will have to render an account to God
for all his judgments,
lest the flame of envy or jealousy be kindled in his soul. – Order of St. Benedict
I rebuke and punish all whom I love. Be in earnest, then, and turn from your sins. Revelation 3:19
Most people have at least a tendency to take correction and reproof as rejection. In the Lord it is the opposite. The most fearful thing in the world for us should be if the Lord is no longer bringing correction to our life, which would be an sign that we are not really His children. Until we come to the place where we view correction as evidence of His love for us, regardless of how He sends it or who He sends it through, we are still resistant to both wisdom and truth.
In its absence, evil is bred and will be the cause for disorder – this is not sustainable and will quickly end.
“We distinguished the excellent man from the common man by saying that the former is the one who makes great demands on himself, and the latter the one who makes no demands on himself, but contents himself with what he is, and is delighted with himself. Contrary to what is usually thought, it is the man of excellence, and not the common man who lives in essential servitude. Life has no savour for him unless he makes it consist in service to something transcendental. Hence he does not look upon the necessity of serving as an oppression. When, by chance, such necessity is lacking, he grows restless and invents some new standard, more difficult, more exigent, with which to coerce himself. This is life lived as a discipline — the noble life. Nobility is defined by the demands it makes on us — by obligations, not by rights. Noblesse oblige. ‘To live as one likes is plebeian; the noble man aspires to order and law’ ”
— Ortega y Gasset, “Revolt of the Masses”