The spiritual life is not measured by flawless performance, but by what our predecessors called, “purity of intention.”
Benedict describes it in these words, “First of all, every time you begin a good work, you must pray to him most earnestly to bring it to perfection.” (Prologue, v. 4)
Before we commence any action, we must not only ask “what” we are about to do, but “why” we are doing it. The overarching reason we are to do anything is to glorify God—what Benedict here refers to as bringing something “to perfection.”
We have not explored the concept of perfection here at the Oboedire site, but eventually we must and we will. But suffice it to say today that “perfection” is found only in God. Consequently, if we are bringing anything to “perfection,” we are bringing it more and more into God—that is, increasingly in line with the purposes God intends for it.
Our intention is singular: “thy kingdom come, thy will be done on earth as it is in heaven.” Benedict, therefore, is correct in saying that everything begins in prayer.
The means we are led to use to bring this intention to pass are multiple and varied. There are may ways to glorify God—Benedict calls them “good gifts which are in us”—and we are free to make use of any and all which will advance the will and way of God in a particular situation.
By beginning with intention—by praying that a thing may be brought to perfection—we are stepping into the stream of God’s will and offering ourselves as instruments to bring it to pass in a concrete situation. Intention establishes our motive and trusts that God will then provide the means to fulfill it.
Oboedire 
The more we can empty ourselves of ourselves, the better.
”There is real irony here: Christ had true greatness and power but aspired to humility, and his death was one intended to humiliate those who had pretensions to greatness and power.” -David Watson, Professor of New Testament, United Theological Seminary