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Prologue
Listen, O my son,
to the precepts of thy master, and incline the ear of thy heart, and cheerfully
receive and faithfully execute the admonitions of thy loving Father, that
by the toil of obedience thou mayest return to Him from whom by the sloth
of disobedience thou hast gone away.
To thee, therefore, my speech is now directed, who, giving up thine own will,
takest up the strong and most excellent arms of obedience, to do battle for
Christ the Lord, the true King.
In the first place, beg of Him by most earnest prayer, that He perfect whatever
good thou dost begin, in order that He who hath been pleased to count us
in the number of His children, need never be grieved at our evil deeds. For
we ought at all times so to serve Him with the good things which He hath
given us, that He may not, like an angry father, disinherit his children,
nor, like a dread lord, enraged at our evil deeds, hand us over to everlasting
punishment as most wicked servants, who would not follow Him to glory.
Let us then rise at length, since the Scripture arouseth us, saying: "It
is now the hour for us to rise from sleep" (Rom 13:11); and having opened
our eyes to the deifying light, let us hear with awestruck ears what the
divine voice, crying out daily, doth admonish us, saying: "Today, if you
shall hear his voice, harden not your hearts" (Ps 94[95]:8). And again: "He
that hath ears to hear let him hear what the Spirit saith to the churches"
(Rev 2:7). And what doth He say? -- "Come, children, hearken unto me, I will
teach you the fear of the Lord" (Ps 33[34]:12). "Run whilst you have the
light of life, that the darkness of death overtake you not" (Jn 12:35).
And the Lord seeking His workman in the multitude of the people, to whom
He proclaimeth these words, saith again: "Who is the man that desireth life
and loveth to see good days" (Ps 33[34]:13)? If hearing this thou answerest,
"I am he," God saith to thee: "If thou wilt have true and everlasting life,
keep thy tongue from evil, and thy lips from speaking guile; turn away from
evil and do good; seek after peace and pursue it" (Ps 33[34]:14-15). And
when you shall have done these things, my eyes shall be upon you, and my
ears unto your prayers. And before you shall call upon me I will say: "Behold,
I am here" (Is 58:9).
What, dearest brethren, can be sweeter to us than this voice of the Lord
inviting us? See, in His loving kindness, the Lord showeth us the way of
life. Therefore, having our loins girt with faith and the performance of
good works, let us walk His ways under the guidance of the Gospel, that we
may be found worthy of seeing Him who hath called us to His kingdom (cf 1
Thes 2:12).
If we desire to dwell in the tabernacle of His kingdom, we cannot reach it
in any way, unless we run thither by good works. But let us ask the Lord
with the Prophet, saying to Him: "Lord, who shall dwell in Thy tabernacle,
or who shall rest in Thy holy hill" (Ps 14[15]:1)?
After this question, brethren, let us listen to the Lord answering and showing
us the way to this tabernacle, saying: "He that walketh without blemish and
worketh justice; he that speaketh truth in his heart; who hath not used deceit
in his tongue, nor hath done evil to his neighbor, nor hath taken up a reproach
against his neighbor" (Ps 14[15]:2-3), who hath brought to naught the foul
demon tempting him, casting him out of his heart with his temptation, and
hath taken his evil thoughts whilst they were yet weak and hath dashed them
against Christ (cf Ps 14[15]:4; Ps 136[137]:9); who fearing the Lord are
not puffed up by their goodness of life, but holding that the actual good
which is in them cannot be done by themselves, but by the Lord, they praise
the Lord working in them (cf Ps 14[15]:4), saying with the Prophet: "Not
to us, O Lord, not to us; by to Thy name give glory" (Ps 113[115:1]:9). Thus
also the Apostle Paul hath not taken to himself any credit for his preaching,
saying: "By the grace of God, I am what I am" (1 Cor 15:10). And again he
saith: "He that glorieth, let him glory in the Lord" (2 Cor 10:17).
Hence, the Lord also saith in the Gospel: "He that heareth these my words
and doeth them, shall be likened to a wise man who built his house upon a
rock; the floods came, the winds blew, and they beat upon that house, and
it fell not, for it was founded on a rock" (Mt 7:24-25). The Lord fulfilling
these words waiteth for us from day to day, that we respond to His holy
admonitions by our works. Therefore, our days are lengthened to a truce for
the amendment of the misdeeds of our present life; as the Apostle saith:
"Knowest thou not that the patience of God leadeth thee to penance" (Rom
2:4)? For the good Lord saith: "I will not the death of the sinner, but that
he be converted and live" (Ezek 33:11).
Now, brethren, that we have asked the Lord who it is that shall dwell in
His tabernacle, we have heard the conditions for dwelling there; and if we
fulfil the duties of tenants, we shall be heirs of the kingdom of heaven.
Our hearts and our bodies must, therefore, be ready to do battle under the
biddings of holy obedience; and let us ask the Lord that He supply by the
help of His grace what is impossible to us by nature. And if, flying from
the pains of hell, we desire to reach life everlasting, then, while there
is yet time, and we are still in the flesh, and are able during the present
life to fulfil all these things, we must make haste to do now what will profit
us forever.
We are, therefore, about to found a school of the Lord's service, in which
we hope to introduce nothing harsh or burdensome. But even if, to correct
vices or to preserve charity, sound reason dictateth anything that turneth
out somewhat stringent, do not at once fly in dismay from the way of salvation,
the beginning of which cannot but be narrow. But as we advance in the religious
life and faith, we shall run the way of God's commandments with expanded
hearts and unspeakable sweetness of love; so that never departing from His
guidance and persevering in the monastery in His doctrine till death, we
may by patience share in the sufferings of Christ, and be found worthy to
be coheirs with Him of His kingdom.
Chapter I
Of the Kinds or the Life of Monks
It is well known
that there are four kinds of monks. The 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 by long monastic
practice and the help of many brethren, have already learned to fight against
the devil; and going forth from the rank of their brethren well trained for
single combat in the desert, they are able, with the help of God, to cope
single-handed without the help of others, against the vices of the flesh
and evil thoughts.
But a third and most vile class of monks is that of Sarabaites, who have
been tried by no rule under the hand of a master, as gold is tried in the
fire (cf Prov 27:21); but, soft as lead, and still keeping faith with the
world by their works, they are known to belie God by their tonsure. Living
in two's and three's, or even singly, 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 they choose to do they call holy, but what
they dislike they hold to be unlawful.
But the fourth class of monks is that called Landlopers, who keep going their
whole life long from one province to another, staying three or four days
at a time in different cells as guests. Always roving and never settled,
they indulge their passions and the cravings of their appetite, and are in
every way 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 lay down
a rule for that most valiant kind of monks, the Cenobites.
Chapter II
What Kind of Man the Abbot Ought to Be
The Abbot who is
worthy to be over a monastery, ought always to be mindful of what he is called,
and make his works square with his name of Superior. For he is believed to
hold the place of Christ in the monastery, when he is called by his name,
according to the saying of the Apostle: "You have received the spirit of
adoption of sons, whereby we cry Abba (Father)" (Rom 8:15). 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 always bear in mind that he must give an account in the dread
judgment of God of both his own teaching and of the obedience of 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 unruly flock, and took all pains to correct their corrupt manners;
so that their shepherd, acquitted at the Lord's judgment seat, may say to
the Lord with the Prophet: "I have not hid Thy justice within my heart. I
have declared Thy truth and Thy salvation" (Ps 39[40]:11). "But they contemning
have despised me" (Is 1:2; Ezek 20:27). Then at length eternal death will
be the crushing doom of the rebellious sheep under his charge.
When, therefore, anyone taketh the name of Abbot he should govern his disciples
by a twofold teaching; namely, he should show them all that is good and holy
by his deeds more than by his words; explain the commandments of God 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 others, he himself should become a
castaway" (1 Cor 9:27), and he himself committing sin, God one day say to
him: "Why dost thou declare My justices, and take My covenant in thy mouth?
But thou hast hated discipline, and hast cast My words behind thee" (Ps
49[50]:16-17). And: "Thou who sawest the mote in thy brother's eye, hast
not seen the beam in thine own" (Mt 7:3).
Let him make no distinction of 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 freedman,
unless there be some other reasonable cause. But if from a just reason the
Abbot deemeth it proper to make such a distinction, he may do so in regard
to the rank of anyone whomsoever; otherwise let everyone keep his own place;
for whether bond or free, we are all one in Christ (cf Gal 3:28; Eph 6:8),
and we all bear an equal burden of servitude under one Lord, "for there is
no respect of persons with God" (Rom 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.
For in his teaching the Abbot should always observe that principle of the
Apostle in which he saith: "Reprove, entreat, rebuke" (2 Tm 4:2), that is,
mingling gentleness with severity, as the occasion may call for, let him
show the severity of the master and the loving affection of a father. He
must sternly rebuke the undisciplined 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 eyes 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 Heli, the priest of
Silo (cf 1 Sam 2:11-4:18). The well-disposed and those of good understanding,
let him correct at the first and second admonition only with words; but let
him chastise the wicked and the hard of heart, and the proud and disobedient
at the very first offense with stripes and other bodily punishments, knowing
that it is written: "The fool is not corrected with words" (Prov 29:19).
And again: "Strike thy son with the rod, and thou shalt deliver his soul
from death" (Prov 23:14).
The Abbot ought always to remember what he is and what he is called, and
to know that to whom much hath been entrusted, from him 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 by entreaties, to each one according to
his bent and understanding -- that he not only suffer no loss in his flock,
but may rejoice in the increase of a worthy fold.
Above all things, that the Abbot may not neglect or undervalue the welfare
of the souls entrusted to him, let him not have too great a concern about
fleeting, earthly, 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 may not perhaps complain of the want of earthly means, let him
remember what is written: "Seek ye first the kingdom of God and His justice,
and all these things shall be added unto you" (Mt 6:33). And again: "There
is no want to them that fear Him" (Ps 33[34]:10). 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 day he will, without 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.
Chapter III
Of Calling the Brethren for Counsel
Whenever weighty
matters are to be transacted in the monastery, let the Abbot call together
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
younger what is best. Let the 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 obey
him in what he considereth best. But as it becometh disciples to obey their
master, so also it becometh the master to dispose all things with prudence
and justice. Therefore, let all follow the Rule as their guide in everything,
and let no one rashly depart from it.
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 any 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, beyond 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
only, as it is written: "Do all things with counsel, and thou shalt not repent
when thou hast done" (Sir 32:24).
Chapter IV
The Instruments of Good Works
(1) In the first
place to love the Lord God with the whole heart, the whole soul, the whole
strength...
(2) Then, one's neighbor as one's self (cf Mt 22:37-39; Mk 12:30-31; Lk 10:27).
(3) Then, not to kill...
(4) Not to commit adultery...
(5) Not to steal...
(6) Not to covet (cf Rom 13:9).
(7) Not to bear false witness (cf Mt 19:18; Mk 10:19; Lk 18:20).
(8) To honor all men (cf 1 Pt 2:17).
(9) And what one would not have done to himself, not to do to another (cf
Tob 4:16; Mt 7:12; Lk 6:31).
(10) To deny one's self in order to follow Christ (cf Mt 16:24; Lk 9:23).
(11) To chastise the body (cf 1 Cor 9:27).
(12) Not to seek after pleasures.
(13) To love fasting.
(14) To relieve the poor.
(15) To clothe the naked...
(16) To visit the sick (cf Mt 25:36).
(17) To bury the dead.
(18) To help in trouble.
(19) To console the sorrowing.
(20) To hold one's self aloof from worldly ways.
(21) To prefer nothing to the love of Christ.
(22) Not to give way to anger.
(23) Not to foster a desire for revenge.
(24) Not to entertain deceit in the heart.
(25) Not to make a false peace.
(26) Not to forsake charity.
(27) Not to swear, lest perchance one swear falsely.
(28) To speak the truth with heart and tongue.
(29) Not to return evil for evil (cf 1 Thes 5:15; 1 Pt 3:9).
(30) To do no injury, yea, even patiently to bear the injury done us.
(31) To love one's enemies (cf Mt 5:44; Lk 6:27).
(32) Not to curse them that curse us, but rather to bless them.
(33) To bear persecution for justice sake (cf Mt 5:10).
(34) Not to be proud...
(35) Not to be given to wine (cf Ti 1:7; 1 Tm 3:3).
(36) Not to be a great eater.
(37) Not to be drowsy.
(38) Not to be slothful (cf Rom 12:11).
(39) Not to be a murmurer.
(40) Not to be a detractor.
(41) To put one's trust in God.
(42) To refer what good one sees in himself, not to self, but to God.
(43) But as to any evil in himself, let him be convinced that it is his own
and charge it to himself.
(44) To fear the day of judgment.
(45) To be in dread of hell.
(46) To desire eternal life with all spiritual longing.
(47) To keep death before one's eyes daily.
(48) To keep a constant watch over the actions of our life.
(49) To hold as certain that God sees us everywhere.
(50) To dash at once against Christ the evil thoughts which rise in one's
heart.
(51) And to disclose them to our spiritual father.
(52) To guard one's tongue against bad and wicked speech.
(53) Not to love much speaking.
(54) Not to speak useless words and such as provoke laughter.
(55) Not to love much or boisterous laughter.
(56) To listen willingly to holy reading.
(57) To apply one's self often to prayer.
(58) To confess one's past sins to God daily in prayer with sighs and tears,
and to amend them for the future.
(59) Not to fulfil the desires of the flesh (cf Gal 5:16).
(60) To hate one's own will.
(61) To obey the commands of the Abbot in all things, even though he himself
(which Heaven forbid) act otherwise, mindful of that precept of the Lord:
"What they say, do ye; what they do, do ye not" (Mt 23:3).
(62) Not to desire to be called holy before one is; but to be holy first,
that one may be truly so called.
(63) To fulfil daily the commandments of God by works.
(64) To love chastity.
(65) To hate no one.
(66) Not to be jealous; not to entertain envy.
(67) Not to love strife.
(68) Not to love pride.
(69) To honor the aged.
(70) To love the younger.
(71) To pray for one's enemies in the love of Christ. (72) To make peace
with an adversary before the setting of the sun.
(73) And never to despair of God's mercy.
Behold, these are the instruments of the spiritual art, which, if they have
been applied without ceasing day and night and approved on judgment day,
will merit for us from the Lord that reward which He hath promised: "The
eye hath not seen, nor the ear heard, neither hath it entered into the heart
of man, what things God hath prepared for them that love Him" (1 Cor 2:9).
But the workshop in which we perform all these works with diligence is the
enclosure of the monastery, and stability in the community.
Chapter V
Of Obedience
The first degree
of humility is obedience without delay. This becometh those who, on account
of the holy subjection which they have 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 by the Superior they permit no delay in the
execution, as if the matter had been commanded by God Himself. Of these the
Lord saith: "At the hearing of the ear he hath obeyed Me" (Ps 17[18]:45).
And again He saith to the teachers: "He that heareth you heareth Me" (Lk
10:16).
Such as these, therefore, instantly quitting their own work and giving up
their own will, with hands disengaged, and leaving unfinished what they were
doing, follow up, with the ready step 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, speedily finished together, whereunto the desire of advancing to eternal
life urgeth them. They, therefore, seize upon the narrow way whereof the
Lord saith: "Narrow is the way which leadeth to life" (Mt 7:14), so that,
not living according to their own desires and pleasures but walking according
to the judgment and will of another, they live in monasteries, and desire
an Abbot to be over them. Such as these truly live up to the maxim of the
Lord in which He saith: "I came not to do My own will, but the will of Him
that sent Me" (Jn 6:38).
This obedience, however, will be acceptable to God and agreeable to men then
only, if what is commanded is done without hesitation, delay, lukewarmness,
grumbling or complaint, because the obedience which is rendered to Superiors
is rendered to God. For He Himself hath said: "He that heareth you heareth
Me" (Lk 10:16). And it must be rendered by the disciples with a good will,
"for the Lord loveth a cheerful giver (2 Cor 9:7). " For if the disciple
obeyeth with an ill will, and murmureth, not only with lips but also in his
heart, even though he fulfil the command, yet 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 penalty of murmurers, unless he maketh
satisfactory amendment.
Chapter VI
Of Silence
Let us do what
the Prophet saith: "I said, I will take heed of my ways, that I sin not with
my tongue: I have set a guard to my mouth, I was dumb, and was humbled, and
kept silence even from good things" (Ps 38[39]:2-3). 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 good and holy and edifying
discourse, for it is written: "In much talk thou shalt not escape sin" (Prov
10:19). And elsewhere: "Death and life are in the power of the tongue" (Prov
18:21). For 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 all 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.
Chapter VII
Of Humility
Brethren, the Holy
Scripture crieth to us saying: "Every one that exalteth himself shall be
humbled; and he that humbleth himself shall be exalted" (Lk 14:11; 18:14).
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 my eyes haughty. Neither
have I walked in great matters nor in wonderful things above me" (Ps 130[131]:1).
What then? "If I was not humbly minded, but exalted my soul; as a child that
is weaned is towards his mother so shalt Thou reward my soul" (Ps 130[131]:2).
Hence, brethren, if we wish to reach the greatest height of humility, and
speedily to arrive at that heavenly exaltation to which ascent is 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. For we say that our body and our soul are the two sides
of this ladder; and into these sides the divine calling hath inserted various
degrees of humility or discipline which we must mount.
The first degree of humility, then, is that a man always have the fear of
God before his eyes (cf Ps 35[36]:2), shunning all forgetfulness and that
he be ever mindful of all that God hath commanded, that he always considereth
in his mind how those who despise God will burn in hell for their sins, and
that life everlasting is prepared for those who fear God. And whilst he guardeth
himself evermore against sin and vices of thought, word, deed, and self-will,
let him also hasten to cut off the desires of the flesh.
Let a man consider that God always seeth him from Heaven, that the eye of
God beholdeth his works everywhere, and that the angels report them to Him
every hour. The Prophet telleth us this when he showeth God thus ever present
in our thoughts, saying: "The searcher of hearts and reins is God" (Ps 7:10).
And again: "The Lord knoweth the thoughts of men" (Ps 93[94]:11) And he saith:
"Thou hast understood my thoughts afar off" (Ps 138[139]:3). And: "The thoughts
of man shall give praise to Thee" (Ps 75[76]:11). Therefore, in order that
he may always be on his guard against evil thoughts, let the humble brother
always say in his heart: "Then I shall be spotless before Him, if I shall
keep myself from iniquity" (Ps 17[18]:24).
We are thus forbidden to do our own will, since the Scripture saith to us:
"And turn away from thy evil will" (Sir 18:30). And thus, too, we ask God
in prayer that His will may be done in us (cf Mt 6:10). We are, therefore,
rightly taught not to do our own will, when we guard against what Scripture
saith: "There are ways that to men seem right, the end whereof plungeth into
the depths of hell" (Prov 16:25). And also when we are filled with dread
at what is said of the negligent: "They are corrupted and become abominable
in their pleasure" (Ps 13[14]:1). But 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 my desire" (Ps 37[38]:10).
We must, therefore, guard thus against evil desires, because death hath his
station near the entrance of pleasure. Whence the Scripture commandeth, saying:
"Go no after thy lusts" (Sir 18:30). If, therefore, the eyes of the Lord
observe the good and the bad (cf Prov 15:3) 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 Ps 13[14]:2); and if our actions are reported
to the Lord day and night by the angels who are appointed to watch over us
daily, we must ever be on our guard, brethren, as the Prophet saith in the
psalm, that God may at no time see us "gone aside to evil and become
unprofitable" (Ps 13[14]:3), and having spared us in the present time, because
He is kind and waiteth for us to be changed for the better, say to us in
the future: "These things thou hast done and I was silent" (Ps 49[50]:21).
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" (Jn 6:38). 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" (Phil 2:8).
The fourth degree of humility is, that, if hard and distasteful things are
commanded, nay, even though injuries are inflicted, he accept 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" (Mt 10:22).
And again: "Let thy heart take courage, and wait thou for the Lord" (Ps
26[27]:14). And showing that a faithful man ought even to bear every disagreeable
thing for the Lord, it saith in the person of the suffering: "For Thy sake
we suffer death all the day long; we are counted as sheep for the slaughter"
(Rom 8:36; Ps 43[44]:22). And secure in the hope of the divine reward, they
go on joyfully, saying: "But in all these things we overcome because of Him
that hath loved us" (Rom 8:37). And likewise in another place the Scripture
saith: "Thou, O God, hast proved us; Thou hast tried us by fire as silver
is tried; Thou hast brought us into a net, Thou hast laid afflictions on
our back" (Ps 65[66]:10-11). And to show us that we ought to be under a Superior,
it continueth, saying: "Thou hast set men over our heads" (Ps 65[66]:12).
And fulfilling the command of the Lord by patience also in adversities and
injuries, when struck on the one cheek they turn also the other; the despoiler
of their coat they give their cloak also; and when forced to go one mile
they go two (cf Mt 5:39-41); with the Apostle Paul they bear with false brethren
and "bless those who curse them" (2 Cor 11:26; 1 Cor 4:12).
The 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 by him in secret,
but humbly confesseth them. Concerning this the Scripture exhorts us, saying:
"Reveal thy way to the Lord and trust in Him" (Ps 36[37]:5). And it saith
further: "Confess to the Lord, for He is good, for His mercy endureth forever"
(Ps 105[106]:1; Ps 117[118]:1). And the Prophet likewise saith: "I have
acknowledged my sin to Thee and my injustice I have not concealed. I said
I will confess against myself my injustice to the Lord; and Thou hast forgiven
the wickedness of my sins" (Ps 31[32]:5).
The sixth degree of humility is, when a monk is content with the meanest
and worst of everything, and in all that is enjoined him holdeth himself
as a bad and worthless workman, saying with the Prophet: "I am brought to
nothing and I knew it not; I am become as a beast before Thee, and I am always
with Thee" (Ps 72[73]:22-23).
The seventh degree of humility is, when, not only with his tongue he declareth,
but also in his inmost soul believeth, that he is the lowest and vilest of
men, humbling himself and saying with the Prophet: "But I am a worm and no
man, the reproach of men and the outcast of the people" (Ps 21[22]:7). "I
have been exalted and humbled and confounded" (Ps 87[88]:16). And also: "It
is good for me that Thou hast humbled me, that I may learn Thy commandments"
(Ps 118[119]:71,73).
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 elders.
The 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" (Prov 10:19);
and that "a man full of tongue is not established in the earth" (Ps 139[140]:12).
The tenth degree of humility is, when a monk is not easily moved and quick
for laughter, for it is written: "The fool exalteth his voice in laughter"
(Sir 21:23).
The eleventh degree of humility is, that, when a monk speaketh, he speak
gently and without laughter, humbly 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."
The twelfth degree of humility is, when a monk is not only humble of heart,
but always letteth it appear also in his whole exterior to all that see him;
namely, at the Work of God, in the garden, on a journey, in the field, or
wherever he may 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 eyes to heaven" (Lk 18:13); and again with
the Prophet: "I am bowed down and humbled exceedingly" (Ps 37[38]:7-9; Ps
118[119]:107).
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 Jn 4:18). 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.
Chapter VIII
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 may rise refreshed.
The time, however, which remains over after the night office (Matins) will
be employed in study by those of the brethren 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 very short interval, during
which the brethren may go out for the necessities of nature, the morning
office (Lauds), which is to be said at the break of day, may follow presently.
Chapter IX
How Many Psalms Are to Be Said at the Night Office
During the winter
season, having in the first place said the verse: Deus, in adjutorium meum
intende; Domine, ad adjuvandum me festina, there is next to be said three
times, Domine, labia mea aperies, et os meum annuntiabit laudem tuam (Ps
50[51]:17). To this the third psalm and the Gloria are to be added. After
this the 94th psalm with its antiphon is to be said or chanted. Hereupon
let a hymn follow, and after that six psalms with antiphons. When these and
the verse have been said, let the Abbot give the blessing. All being seated
on the benches, let three lessons be read alternately by the brethren from
the book on the reading stand, between which let three responsories be said.
Let two of the responsories be said without the Gloria, but after the third
lesson, let him who is chanting say the Gloria. When the cantor beginneth
to sing it, let all rise at once from their seats in honor and reverence
of the Blessed Trinity.
Let the inspired books of both the Old and the New Testaments be read at
the night offices, as also the expositions of them which have been made by
the most eminent orthodox and Catholic Fathers.
After these three lessons with their responsories, let six other psalms follow,
to be sung with Alleluia. After these let the lessons from the Apostle follow,
to be said by heart, then the verse, the invocation of the litany, that is,
Kyrie eleison. And thus let the night office come to an end.
Chapter X
How the Office Is to Be Said during the 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 memory. Let a short responsory follow this, and let all the
rest be performed as was said; namely, that never fewer than twelve psalms
be said at the night office, exclusive of the third and the 94th psalm.
Chapter XI
How the Night Office Is to Be Said on Sundays
For the night office
on Sunday the monks should rise earlier. At this office let the following
regulations be observed, namely: after six psalms and the verse have been
sung, as we arranged above, and all have been properly seated on the benches
in their order, let four lessons with their responsories be read from the
book, as we said above. In the fourth responsory only, let the Gloria be
said by the chanter, and as soon as he beginneth it let all presently rise
with reverence.
After these lessons let six other psalms with antiphons and the verse follow
in order as before. After these let there be said three canticles from the
Prophets, selected by the Abbot, and chanted with Alleluia. When the verse
also hath been said and the Abbot hath given the blessing, let four other
lessons from the New Testament be read in the order above mentioned. But
after the fourth responsory let the Abbot intone the hymn Te Deum laudamus.
When this hath been said, let the Abbot read the lesson from the Gospel,
all standing with reverence and awe. When the Gospel hath been read let all
answer Amen, and immediately the Abbot will follow up with the hymn Te decet
laus, and when he hath given the blessing Lauds will begin.
Let this order of the night office be observed on Sunday the same way in
all seasons, in summer as well as in winter, unless perchance (which God
forbid) the brethren should rise too late and part of the lessons or the
responsories would have to be shortened. Let every precaution be taken that
this does not occur. If it should happen, let him through whose neglect it
came about make due satisfaction for it to God in the oratory.
Chapter XII
How Lauds Are to Be Said
At Lauds on Sunday,
let the 66th psalm be said first simply, without an antiphon. After that
let the 50th psalm be said with Alleluia; after this let the 117th and the
62d be said; then the blessing and the praises, one lesson from the Apocalypse,
said by heart, a responsory, the Ambrosian hymn, the verse and the canticle
from the Gospel, the litany, and it is finished.
Chapter XIII
How Lauds Are to Be Said on Week Days
On week days let
Lauds be celebrated in the following manner, to wit: Let the 66th psalm be
said without an antiphon, drawing it out a little as on Sunday, that all
may arriver for the 50th, which is to be said with an antiphon. After this
let two other psalms be said according to custom; namely, the 5th and the
35th on the second day, the 42d and the 56th on the third day, the 63rd and
the 64th on the fourth day, the 87th and the 89th on the fifth day, the 75th
and the 91st on the sixth day, and on Saturday the 142d and the canticle
of Deuteronomy, which should be divided into two Glorias. On the other days,
however, let the canticle from the Prophets, each for its proper day, be
said as the Roman Church singeth it. After these let the psalms of praise
follow; then one lesson from the Apostle, to be said from memory, the responsory,
the Ambrosian hymn, the verse, the canticle from the Gospel, the litany,
and it is finished.
Owing to the sandals which are wont to spring up, the morning and the evening
office should, plainly, never end unless the Lord's Prayer is said in the
hearing of all by the Superior in its place at the end; so that in virtue
of the promise which the brethren make when they say, "Forgive us as we forgive"
(Mt 6:12), they may cleanse themselves of failings of this kind.
At the other hours which are to be said, however, let only the last part
of this prayer be said aloud, so that all may answer, "But deliver us from
evil" (Mt 6:13).
Chapter XIV
How the Night Office Is to Be Said on the Feasts of the Saints
On the feasts of
the saints and on all solemn festivals let the night office be performed
as we said it should be done on Sunday; except that the psalms, the antiphons,
and the lessons proper for that day be said; but let the number above mentioned
be maintained.
Chapter XV
At What Times the Alleluia Is to Be Said
From holy Easter
until Pentecost let the Alleluia be said without intermission, both with
the psalms and with the responsories; but from Pentecost until the beginning
of Lent let it be said every night at the nocturns with the six latter psalms
only. However, on all Sundays outside of Lent, let the canticles, Lauds,
Prime, Tierce, Sext, and None be said with Alleluia. Let Vespers, however,
be said with the antiphon; but let the responsories never be said with Alleluia,
except from Easter to Pentecost.
Chapter XVI
How the Work of God Is to Be Performed during the Day
As the Prophet
saith: "Seven times a day I have given praise to Thee" (Ps 118[119]:164),
this sacred sevenfold number will be fulfilled by us in this wise if we perform
the duties of our service at the time of Lauds, Prime, Tierce, Sext, None,
Vespers, and Complin; because it was of these day hours that he hath said:
"Seven times a day I have given praise to Thee" (Ps 118[119]:164). For the
same Prophet saith of the night watches: "At midnight I arose to confess
to Thee" (Ps 118[119]:62). At these times, therefore, let us offer praise
to our Creator "for the judgments of His justice;" namely, at Lauds, Prime,
Tierce, Sext, None, Vespers, and Complin; and let us rise at night to praise
Him (cf Ps 118[119]:164, 62).
Chapter XVII
How Many Psalms Are to Be Sung at These Hours
We have now arranged
the order of the psalmody for the night and the morning office; let us next
arrange for the succeeding Hours. At the first Hour let three psalms be said
separately, and not under one Gloria. Let the hymn for the same Hour be said
after the verse Deus, in adjutorium (Ps 69[70]:2), before the psalms are
begun. Then, after the completion of three psalms, let one lesson be said,
a verse, the Kyrie eleison, and the collects.
At the third, the sixth, and the ninth Hours, the prayer will be said in
the same order; namely, the verse, the hymn proper to each Hour, the three
psalms, the lesson, the verse, the Kyrie eleison, and the collects. If the
brotherhood is large, let these Hours be sung with antiphons; but if small,
let them be said without a break.
Let the office of Vespers be ended with four psalms and antiphons; after
these psalms a lesson is to be recited, next a responsory, the Ambrosian
hymn, a verse, the canticle from the Gospel, the litany, the Lord's Prayer,
and the collects.
Let Complin end with the saying of three psalms, which are to be said straight
on without an antiphon, and after these the hymn for the same Hour, one lesson,
the verse, Kyrie eleison, the blessing, and the collects.
Chapter XVIII
In What Order the Psalms Are to Be Said
In the beginning
let there be said the verse, Deus, in adjutorium meum intende; Domine, ad
adjuvandum me festina (Ps 69[70]:2), and the Gloria, followed by the hymn
for each Hour. At Prime on Sunday, then, there are to be said four sections
of the 118th psalm. At the other Hours, however, namely Tierce, Sext, and
None, let three sections of the same psalm be said. But at Prime on Monday
let three psalms be said, namely, the first, the second, and the sixth; and
thus each day at Prime until Sunday, let three psalms be said each time in
consecutive order up to the 19th psalm, yet so that the ninth psalm and the
17th be each divided into two Glorias; and thus it will come about that at
the night office on Sundays we always begin with the 20th psalm.
At Tierce, Sext, and None, on Monday, however, let the nine sections which
remain over the 118th psalm be said, three sections at each of these Hours.
The 118th psalm having thus been parceled out for two days, namely, Sunday
and Monday, let there be sung on Tuesday for Tierce, Sext, and None, three
psalms each, from the 119th to the 127th, that is, nine psalms. These psalms
will always be repeated at the same Hours in just the same way until Sunday,
observing also for all these days a regular succession of the hymns, the
lessons, and the verses, so, namely, that on Sunday the beginning is always
made with the 118th psalm.
Let Vespers be sung daily with the singing of four psalms. Let these psalms
begin with the 109th to the 147th, excepting those which are set aside for
the other Hours; namely, from the 117th to the 127th, and the 133d, and the
142d. All the rest are to be said at Vespers; and as the psalms fall three
short, those of the aforesaide psalms which are found to be longer, are to
be divided; namely, the 138th, the 143d, and the 144th. But because the 116th
is short, let it be joined to the 115th. The order of the psalms for Vespers
having thus been arranged let the rest, namely, the lessons, the responsories,
the hymns, the verses, and the canticles, be said as we have directed above.
At Complin, however, let the same psalms be repeated every day; namely, the
4th, the 90th, and the 133d.
Having arranged the order of the office, let all the rest of the psalms which
remain over, be divided equally into seven night offices, by so dividing
such of them as are of greater length that twelve fall to each night. We
especially impress this, that, if this distribution of the psalms should
perchance displease anyone, he arrange them if he thinketh another better,
by all means seeing to it that the whole Psalter of one hundred and fifty
psalms be said every week, and that it always start again from the beginning
at Matins on Sunday; because those monks show too lax a service in their
devotion who in the course of a week chant less than the whole Psalter with
is customary canticles; since we read, that our holy forefathers promptly
fulfilled in one day what we lukewarm monks should, please God, perform at
least in a week.
Chapter
XIX
Of the Manner of Reciting the Psalter
We believe that
God is present everywhere and that the eyes of the Lord behold the good and
the bad in every place (cf Prov 15:3). Let us firmly believe this, especially
when we take part in the Work of God. Let us, therefore, always be mindful
of what the Prophet saith, "Serve ye the Lord with fear" (Ps 2:11). And again,
"Sing ye wisely" (Ps 46[47]:8). And, "I will sing praise to Thee in the sight
of the angels" (Ps 137[138]:1). Therefore, let us consider how it becometh
us to behave in the sight of God and His angels, and let us so stand to sing,
that our mind may be in harmony with our voice.
Chapter XX
Of 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. For this reason prayer ought to be short and pure, unless,
perhaps it is lengthened by the inspiration of divine grace. At the community
exercises, however, let the prayer always be short, and the sign having been
given by the Superior, let all rise together.
Chapter XXI
Of the Deans of the Monastery
If the brotherhood
is large, let brethren of good repute and holy 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 may 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 worthy be placed in his stead. We make the same regulation with reference
to the Prior.
Chapter XXII
How the Monks Are to Sleep
Let the brethren
sleep singly, each in a separate bed. Let them receive the bedding befitting
their mode of life, according to the direction of their Abbot. If it can
be done, let all sleep in one apartment; but if the number doth not allow
it, let them sleep in tens or twenties with the seniors who have charge of
them. Let a light be kept burning constantly in the cell till morning.
Let them sleep clothed and girded with cinctures or cords, that they may
be always ready; but let them not have knives at their sides whilst they
sleep, lest perchance the sleeping be wounded in their dreams; and the sign
having been given, rising without delay, let them hasten to outstrip each
other to the Work of God, yet with all gravity and decorum. Let the younger
brethren not have their beds beside each other, but intermingled with the
older ones; and rising to the Work of God, let them gently encourage one
another on account of the excuses of the drowsy.
Chapter XXIII
Of Excommunication for Faults
If a brother is
found stubborn or disobedient or proud or murmuring, or opposed to anything
in the Holy Rule and a contemner of the commandments of his Superiors, let
him be admonished by his Superiors once and again in secret, according to
the command of our Lord (cf Mt 18:15-16). If he doth not amend let him be
taken to task publicly before all. But if he doth not reform even then, and
he understandeth what a penalty it is, let him be placed under excommunication;
but if even then he remaineth obstinate let him undergo corporal punishment.
Chapter XXIV
What the Manner of Excommunication Should Be
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.
The following shall be the practice respecting 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 refection of the brethren; thus: if, for instance, the brethren
take their meal at the sixth hour that brother will take his at the ninth,
and if the brethren take theirs at the ninth, he will take his in the evening,
until by due satisfaction he obtaineth pardon.
Chapter XXV
Of Graver Faults
But let the brother
who is found guilty of a graver fault be excluded from both the table and
the oratory. Let none of the brethren join his company or speak with him.
Let him be alone at the work enjoined on him, persevering in penitential
sorrow, mindful of the terrible sentence of the Apostle who saith, that "such
a man is delivered over for the destruction of the flesh, that the spirit
may be saved in the day of the Lord" (1 Cor 5:5). Let him get his food alone
in such quantity and at such a time as the Abbot shall deem fit; and let
him not be blessed by anyone passing by, nor the food that is given him.
Chapter XXVI
Of Those Who without the Command of the Abbot Associate with the Excommunicated
If any brother
presume to associate with an excommunicated brother in any way, or to speak
with him, or to send him a message, without the command of the Abbot, let
him incur the same penalty of excommunication.
Chapter XXVII
How Concerned the Abbot Should Be about the Excommunicated
Let the Abbot show
all care and concern towards offending brethren because "they that are in
health need not a physician, but they that are sick" (Mt 9:12). Therefore,
like a prudent physician he ought to use every opportunity to send consolers,
namely, discreet elderly brethren, to console the wavering brother, as it
were, in secret, and induce him to make humble satisfaction; and let them
cheer him up "lest he be swallowed up with overmuch sorrow" (2 Cor 2:7);
but, as the same Apostle saith, "confirm your charity towards him" (2 Cor
2:8); and let prayer be said for him by all.
The Abbot must
take the utmost pains, and strive with all prudence and zeal, that none of
the flock entrusted to him perish. For the Abbot must know that he has taken
upon himself the care of infirm souls, not a despotism over the strong; and
let him fear the threat of the Prophet wherein the Lord saith: "What ye saw
to be fat, that ye took to yourselves, and what was diseased you threw away"
(Ezek 34:3-4). And let him follow the loving example of the Good Shepherd,
who, leaving the ninety-nine sheep on the mountains, went to seek the one
that had gone astray, on whose weakness He had such pity, that He was pleased
to lay it on His sacred shoulders and thus carry it back to the fold (cf
Lk 15:5).
Chapter XXVIII
Of Those Who 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, namely, 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 Holy Scriptures, and if, as a last resource,
he hath employed the caustic of excommunication and the blows of the lash,
and seeth that even then his pains are of no avail, let him apply for that
brother also what is more potent than all these measures: his own prayer
and that of the brethren, that the Lord who is all-powerful may work a cure
in that brother.
But if he is not healed even in this way, then finally let the Abbot dismiss
him from the community, as the Apostle saith: "Put away the evil one from
among you" (1 Cor 5:13); and again: "If the faithless depart, let him depart"
(1 Cor 7:15); lest one diseased sheep infect the whole flock.
Chapter XXIX
Whether Brethren Who Leave the Monastery Ought to Be 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
may 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.
Chapter XXX
How Young Boys Are to Be Corrected
Every age and
understanding should have its proper discipline. Whenever, therefore, boys
or immature youths or such as can not understand how grave a penalty
excommunication is, are guilty of a serious fault, let them undergo severe
fasting or be disciplined with corporal punishment, that they may be corrected.
Chapter XXXI
The Kind of Man the Cellarer of the Monastery Ought to Be
Let there be chosen
from the brotherhood as Cellarer of the monastery a wise man, of settled
habits, temperate and frugal, not conceited, irritable, resentful, sluggish,
or wasteful, but fearing God, who may be as a father to the 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 perchance request anything of him unreasonably 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: "For they that have ministered well,
shall purchase to themselves a good degree" (1 Tm 3:13). Let him provide
for the sick, the 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 day. Let him regard all the vessels of the monastery and all
its substance, as if they were sacred vessels of the altar. Let him neglect
nothing and let him not give way to avarice, nor let him be wasteful and
a squanderer of the goods of the monastery; but let him do all things in
due 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: "A good word is above
the best gift" (Sir 18:17). 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 delay, that they may 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" (Mt 18:6).
If the community is large, let assistants be given him, that, with their
help, he too may fulfil the 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 nobody may be disturbed
or grieved in the house of God.
Chapter XXXII
Of the Tools and Goods of the Monastery
Let the Abbot appoint
brethren on whose life and character he can rely, over the property of the
monastery in tools, clothing, and things generally, and let him assign to
them, as he shall deem proper, all the articles which must be collected after
use and stored away. Let the Abbot keep a list of these articles, so that,
when the brethren in turn succeed each other in these trusts, he may know
what he giveth and what he receiveth back. If anyone, however, handleth the
goods of the monastery slovenly or carelessly let him be reprimanded and
if he doth not amend let him come under the discipline of the Rule.
Chapter XXXIII
Whether Monks Ought to Have Anything of Their Own
The vice of personal
ownership must by all means be cut out in the monastery by the very root,
so that no one may presume to give or receive anything without the command
of the Abbot; nor to have anything whatever as his 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 necessary, however, they must look for from the Father
of the monastery; and let it not be allowed for anyone to have anything which
the 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 own (cf Acts 4:32). But if anyone should
be found to indulge this most baneful vice, and, having been admonished once
and again, doth not amend, let him be subjected to punishment.
Chapter XXXIV
Whether All Should Receive in Equal Measure What Is Necessary
It is written,
"Distribution was made to everyone according as he had need" (Acts 4:35).
We do not say by this that respect should be had for persons (God forbid),
but regard for infirmities. Let him who hath need of less thank God and not
give way 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 in the least word or sign
for any reason whatever. If anyone be found guilty herein, let him be placed
under very severe discipline.
Chapter XXXV
Of the Weekly Servers in the Kitchen
Let the brethren
serve each other so that no one be excused from the work in the kitchen,
except on account of sickness or more necessary work, because greater merit
and more 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, any 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 towels with which the brethren wipe their hands 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 may know what he giveth and what he receiveth back.
An hour before meal time let the weekly servers receive each a cup of drink
and a piece of bread over the prescribed portion, that they may serve their
brethren at the time time of refection without murmuring and undue strain.
On solemn feast days, however, let them abstain till after Mass.
As soon as the morning office on Sunday is ended, let the weekly servers
who come in and who go out, cast themselves upon their knees in the oratory
before all, asking their prayers. Let him who goeth out of the weekly service,
say the following verse: Benedictus es, Domine Deus, qui adjuvisti me et
consolatus se me (Dan 3:52; Ps 85[86]:17). The one going out having said
this three times and received the blessing, let the one who cometh in follow
and say: Deus in adjutorium meum intende; Domine, ad adjuvandum me festina
(Ps 69[70]:2). And let this also be repeated three times by all, and having
received the blessing let him enter upon his weekly service.
Chapter
XXXVI
Of the Sick Brethren
Before and above
all things, care must be taken of the sick, that they be served in very truth
as Christ is served; because He hath said, "I was sick and you visited Me"
(Mt 25:36). And "As long as you did it to one of these My least brethren,
you did it to Me" (Mt 25:40). But 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 patiently
borne with, because from such as these a more bountiful reward is gained.
Let the Abbot's greatest concern, therefore, be that they 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 bath
be offered to the sick as often as it is useful, but let it be granted more
rarely to the healthy and especially the young. Thus also let the use of
meat be granted to the sick and to the very weak for their recovery. But
when they have been restored let them all abstain from meat in the usual
manner.
But let the Abbot exercise the utmost care that the sick are not neglected
by the Cellarer or the attendants, because whatever his disciples do amiss
falleth back on him.
Chapter XXXVII
Of the Aged and Children
Although human
nature is of itself drawn to feel compassion for these life-periods, namely,
old age and childhood, still, let the decree of the Rule make provision also
for them. Let their natural weakness be always taken into account 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.
Chapter XXXVIII
Of the Weekly Reader
Reading must not
be wanting at the table of the brethren when they are eating. Neither let
anyone who may chance to take up the book venture to read there; but let
him who is to read for the whole week enter upon that office on Sunday. After
Mass and Communion let him ask all to pray for him that God may ward off
from him the spirit of pride. And let the following verse be said three times
by all in the oratory, he beginning it: Domine, labia mea aperies, et os
meum annuntiabit laudem tuam (Ps 50[51]:17), and thus having received the
blessing let him enter upon the reading.
Let the deepest silence be maintained that no whispering or voice be heard
except that of the reader alone. But let the brethren so help each other
to what is needed for eating and drinking, that no one need ask for anything.
If, however, anything should be wanted, let it be asked for by means of a
sign of any kind rather than a sound. And let no one presume to ask any questions
there, either about the book or anything else, in order that no cause to
speak be given [to the devil] (Eph 4:27; 1 Tm 5:14), unless, perchance, the
Superior wisheth to say a few words for edification.
Let the brother who is reader for the week take a little bread and wine before
he beginneth to read, on account of Holy Communion, and lest it should be
too hard for him to fast so long. Afterward, however, let him take his meal
in the kitchen with the weekly servers and the waiters. The brethren, however,
will not read or sing in order, but only those who edify their hearers.
Chapter XXXIX
Of the Quantity of Food
Making allowance
for the infirmities of different persons, we believe that for the daily meal,
both at the sixth and the ninth hour, two kinds of cooked food are sufficient
at all meals; so that he who perchance cannot eat of one, may make his meal
of the other. Let two kinds of cooked food, therefore, be sufficient for
all the brethren. And if there be fruit or fresh vegetables, a third may
be added. Let a pound of bread be sufficient for the day, whether there be
only one meal or both dinner and supper. If they are to eat supper, let a
third part of the pound be reserved by the Cellarer and be given at supper.
If, however, the work hath been especially hard, it is left to the discretion
and power of the Abbot to add something, if he think fit, barring above all
things every excess, that a monk be not overtaken by indigestion. For nothing
is so contrary to Christians as excess, as our Lord saith: "See that your
hearts be not overcharged with surfeiting" (Lk 21:34).
Let the same quantity of food, however, not be served out to young children
but less than to older ones, observing measure in all things.
But let all except the very weak and the sick abstain altogether from eating
the flesh of four-footed animals.
Chapter XL
Of the Quantity of Drink
"Every one hath
his proper gift from God, one after this manner and another after that" (1
Cor 7:7). It is with some hesitation, therefore, that we determine the measure
of nourishment for others. However, making allowance for the weakness of
the infirm, we think one hemina of wine a day is sufficient for each one.
But to whom God granteth the endurance of abstinence, let them know that
they will have their special reward. If the circumstances of the place, or
the work, or the summer's heat should require more, let that depend on the
judgment of the Superior, who must above all things see to it, that excess
or drunkenness do not creep in.
Although we read that wine is not at all proper for monks, yet, because monks
in our times cannot be persuaded of this, let us agree to this, at least,
that we do not drink to satiety, but sparingly; because "wine maketh even
wise men fall off" (Sir 19:2). But where the poverty of the place will not
permit the aforesaid measure to be had, but much less, or none at all, let
those who live there bless God and murmur not. This we charge above all things,
that they live without murmuring.
Chapter XLI
At What Times the Brethren Should Take Their Refection
From holy Easter
till Pentecost let the brethren 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 Friday until the ninth hour; but on the other
days let them dine at the sixth hour. This sixth hour for dinner is to be
continued, if they 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 may be saved, and that what the brethren do, they may do without
having a reasonable cause to murmur. From the ides of September until the
beginning of Lent let them always dine at the ninth hour. During Lent, however,
until Easter, let them dine in the evening. But 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 day. But at all times let the hour
of meals, whether for dinner or for supper, be so arranged that everything
is done by daylight.
Chapter XLII
That No One Speak after Complin
Monks should always
be given to silence, especially, however, during the hours of the night.
Therefore, on every day, whether of fast or of a mid-day meal, as soon as
they have risen from their evening meal, let all sit together in one place,
and let one read the Conferences or the Lives of the Fathers, or something
else that will edify the hearers; not, however, the Heptateuch or the Books
of the Kings, because it would not be wholesome for weak minds to hear this
part of the Scripture at that hour; they should, however, be read at other
times. But if it was a fast-day, then, when Vespers have been said, and after
a short interval, let them next come together for the reading of the Conferences,
as we have said; and when the four or five pages have been read, or as much
as the hour will permit, and all have assembled in one place during the time
of the reading, let him also come who was perchance engaged in work enjoined
on him. All, therefore, having assembled in one place, let them say Complin,
and after going out from Complin, let there be no more permission from that
time on for anyone to say anything.
If, however, anyone is found to break this rule, let him undergo heavy
punishment, unless the needs of guests should arise, or the Abbot should
perhaps give a command to anyone. But let even this be done with the utmost
gravity and moderation.
Chapter XLIII
Of Those Who Are Tardy in Coming to the Work of God or to Table
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 may 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 94th
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 may 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 by all they may amend for very shame. For if they stayed outside the
oratory, there might 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"
(Eph 4:27; 1 Tm 5:14). Let him go inside, therefore, that he may not lose
the whole, and may 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 hath 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 may say the
verse and pray 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 not present also at
the verse which is said after the refection.
And let no one presume to take food or drink before or after the appointed
time. But if anything 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.
Chapter XLIV
Of Those Who Are Excommunicated -- How They Make Satisfaction
Whoever is
excommunicated for graver faults from the oratory and the table, let him,
at the time that the Work of God is celebrated in the oratory, lie stretched,
face down in silence before the door of the oratory at the feet of all who
pass out. And let him do this until the Abbot judgeth that it is enough.
When he then cometh at the Abbot's bidding, let him cast himself at the Abbot's
feet, then at the feet of all, that they may pray for him. If then the Abbot
ordereth it, let him be received back into the choir in the place which the
Abbot shall direct; yet so that he doth not presume to intone a psalm or
a lesson or anything else in the oratory, unless the Abbot again biddeth
him to do so. Then, at all the Hours, when the Work of God is ended, let
him cast himself on the ground in the place where he standeth, and thus let
him make satisfaction, until the Abbot again biddeth him finally to cease
from this penance.
But let those who are excommunicated for lighter faults from the table only
make satisfaction in the oratory, as long as the Abbot commandeth, and let
them perform this until he giveth his blessing and saith, "It is enough."
Chapter
XLV
Of Those Who Commit a Fault in the Oratory
If anyone whilst
he reciteth a psalm, a responsory, an antiphon, or a lesson, maketh a mistake,
and doth not humble himself there before all by making satisfaction, let
him undergo a greater punishment, because he would not correct by humility
what he did amiss through negligence. But let children be beaten for such
a fault.
Chapter XLVI
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 way 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.
Chapter XLVII
Of Giving the Signal for the Time of the Work of God
Let it be the Abbot's
care that the time for the Work of God be announced both by day and by night;
either to announce it himself, or to entrust this charge to a careful brother
that everything may be done at the proper time.
Let those who have been ordered, intone the psalms or the antiphons in their
turn after the Abbot. No one, however, should presume to sing or read unless
he is able so to perform this office that the hearers may be edified; and
let it be done with humility, gravity, and reverence by him whom the Abbot
hath ordered.
Chapter XLVIII
Of the Daily Work
Idleness is the
enemy 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 properly ordered by the following arrangement;
namely, that from Easter till the calends of October, they 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 they have risen from table, let them
rest in their beds in complete silence; or if, perhaps, anyone 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.
If, however, the needs of the place, or poverty should require that they
do the work of gathering the harvest themselves, let them not be downcast,
for then are they monks in truth, if they live by the work of their hands,
as did also our forefathers and the Apostles. However, on account of the
faint-hearted let all things be done with moderation.
From the calends of October till the beginning of Lent, let them apply themselves
to reading until the second hour complete. At the second hour let Tierce
be said, and then let all be employed 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 ready 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 days of Lent let all received 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.
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 may 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 may 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 by the Abbot.
Chapter XLIX
On the Keeping of Lent
The life of a monk ought always to be a Lenten observance. However, since such virtue is that of few, we advise that during these days of Lent he guard his life with all purity and at the same time wash away during these holy days all the shortcomings of other times. This will then be worthily done, if we restrain ourselves from all vices. Let us devote ourselves to tearful prayers, to reading and compunction of heart, and to abstinence.
During these days, therefore, let us add something to the usual amount of our service, special prayers, abstinence from food and drink, that each one offer to God "with the joy of the Holy Ghost" (1 Thes 1:6), of his own accord, something above his prescribed measure; namely, let him withdraw from his body somewhat of food, drink, sleep, speech, merriment, and with the gladness of spiritual desire await holy Easter.
Let each one, however, make known to his Abbot what he offereth and let it be done with his approval and blessing; because what is done without permission of the spiritual father will be imputed to presumption and vain glory, and not to merit. Therefore, let all be done with the approval of the Abbot.
Chapter L
Of Brethren Who Work a Long Distance from the Oratory or Are on a Journey
The brethren who are at work too far away, 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 they are working. In like manner let those who are sent on a journey not permit the appointed hours to pass by; but let them say the office by themselves as best they can, and not neglect to fulfil the obligation of divine service.
Chapter LI
Of the Brethren Who Do Not Go Very Far Away
A brother who is sent out on any business and is expected to return to the monastery the same day, may not presume to eat outside, 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.
Chapter LII
Of the Oratory of the Monastery
Let the oratory be what it is called, and let nothing else be done or stored there. When the Work of God is finished, let all go out with the deepest silence, and let reverence be shown to God; that a brother who perhaps desireth to pray especially by himself is not prevented by another's misconduct. But if perhaps another desireth to pray alone in private, let him enter with simplicity and pray, not with a loud voice, but with tears and fervor of heart. Therefore, let him who doth not say his prayers in this way, not be permitted to stay in the oratory after the Work of God is finished, as we said, that another may not be disturbed.
Chapter LIII
Of the Reception of Guests
Let all guests who arrive be received as Christ, because He will say: "I was a stranger and you took Me in" (Mt 25:35). And let due honor be shown to all, especially to those "of the household of the faith" (Gal 6:10) and to wayfarers.
When, therefore, a guest is announced, let him be met by the Superior and the brethren with every mark of charity. And let them first pray together, and then let them associate with one another in peace. This kiss of peace should not be given before a prayer hath first been said, on account of satanic deception. In the greeting 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.
When the guests have been received, let them be accompanied to prayer, 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 may be edified, after which let every kindness be shown him. Let the fast be broken by the Superior in deference to the guest, unless, perchance, it be a day 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 they have been washed, let them say this verse: "We have received Thy mercy, O God, in the midst of Thy temple" (Ps 47[48]:10). 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 wealthy itself procureth them respect.
Let the kitchen of the Abbot and the guests be apart, that the brethren may 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 year. Let help be given them as they need it, that they may serve 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 only in this office, but in all the offices of the monastery -- that whenever the brethren need help, it be given them, and that when they have nothing to do, they 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 wisely managed by the wise.
On no account let anyone who is not ordered to do so, associate or speak with guests; but if he meet or see them, having saluted them humbly, as we have said, and asked a blessing, let him pass on saying that he is not allowed to speak with a guest.
Chapter LIV
Whether a Monk Should Receive Letters or Anything Else
Let it not be allowed at all for a monk to give or to receive letters, tokens, or gifts of any kind, either from parents or any other person, nor from each other, without the permission of the Abbot. But even if anything is sent him by his parents, let him not presume to accept it before it hath been make 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" (Eph 4:27; 1 Tm 5:14). But whosoever shall presume to act otherwise, let him fall under the discipline of the Rule.
Chapter LV
Of the Clothing and the Footgear of the Brethren
Let clothing be given to the brethren according to the circumstances of the place and the nature of the climate in which they live, because in cold regions more in needed, while in warm regions less. This 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 monks not worry about the color or the texture of all these things, but let them be such as can be bought more cheaply. Let the Abbot, however, look to the size, that these garments are not too small, but fitted for those who are to wear them.
Let those who receive new clothes always return the old ones, to be put away in the wardrobe for the poor. For 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 away. So, too, let them return stockings and whatever is old, when they receive anything new. Let those who are sent out on a journey receive trousers from the wardrobe, which, on their return, they will replace there, washed. The cowls and the tunics should also be a little better than the ones they usually wear, which they received from the wardrobe when they set out on a journey, and give back when they return.
For their bedding, let a straw mattress, a blanket, a coverlet, and a pillow be sufficient. These beds must, however, be frequently examined by the Abbot, to prevent personal goods from being found. And if anything should be found with anyone that he did not receive from the Abbot, let him fall under the severest discipline. And that this vice of private ownership may be cut off by the root, let everything necessary be given by the Abbot; namely, cowl, tunic, stockings, shoes, girdle, knife, pen, needle, towel, writing tablet; that all pretence of want may be removed. In this connection, however, let the following sentence from the Acts of the Apostles always be kept in mind by the Abbot: "And distribution was made to every man according as he had need" (Acts 4:35). In this manner, therefore, let the Abbot also have regard for the infirmities of the needy, not for the bad will of the envious. Yet in all his decisions, let the Abbot think of God's retribution.
Chapter LV
Of the Abbot's Table
Let the Abbot's table always be with the guests and travelers. When, however, there are no guests, let it be in his power to invite any of the brethren he desireth. Let him provide, however, that one or two of the seniors always remain with the brethren for the sake of discipline.
Chapter LVII
If there be skilled workmen in the monastery, let them work at their art in all humility, if the Abbot giveth his permission. But if anyone of them should grow proud by reason of his art, in that he seemeth to confer a benefit on the monastery, let him be removed from that work and not return to it, unless after he hath humbled himself, the Abbot again ordereth him to do so. But if any of the work of the artists is to be sold, let them, through whose hands the transaction must pass, see to it, that they do not presume to practice any fraud on the monastery. Let them always be mindful of Ananias and Saphira, lest, perhaps, the death which these suffered in the body (cf Acts 5:1-11), they and all who practice any fraud in things belonging to the monastery suffer in the soul. On the other hand, as regards the prices of these things, let not the vice of avarice creep in, but let it always be given a little cheaper than it can be given by seculars, That God May Be Glorified in All Things (1 Pt 4:11).
Chapter LVIII
Of the Manner of Admitting Brethren
Let easy admission not be given to one who newly cometh to change his life; but, as the Apostle saith, "Try the spirits, whether they be of God" (1 Jn 4:1). If, therefore, the newcomer keepeth on knocking, and after four or five days it is seen that he patiently beareth the harsh treatment offered him and the difficulty of admission, and that he persevereth in his request, let admission be granted him, and let him live for a few days in the apartment of the guests.
But 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 really seeketh God, whether he is eager for the Work of God, obedience and humiliations. Let him be shown all the hard and rugged things through which we pass on to God.
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 freely. If he still persevereth, then 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 may 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 everything, and to do everything 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 day 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 liberty either to refuse or to accept.
Let him who is received promise in the oratory, in the presence of all, before God and His saints, stability, the conversion of morals, and obedience, in order that, if he should ever do otherwise, he may know that he will be condemned 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 my expectations" (Ps 118[119]:116). Then let all the brotherhood repeat this verse three times, adding the Gloria Patri.
The let that novice brother cast himself down at the feet of all, that they may pray 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 day onward he will no longer have power even over his own body.
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 by laid by in the wardrobe to be preserved, that, if on the devil's suasion he should ever consent to leave the monastery (which 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.
Chapter LIX
Of the Children of the Noble and of the Poor Who Are Offered
If it happen that a nobleman offereth his son to God in the monastery and the boy is of tender age, let his parents execute the written promise which we have mentioned above; and with the oblation let them wrap that document and the boy's hand in the altar cloth and thus offer him.
As to their property, let them bind themselves under oath in the same document that they will never give him anything themselves nor through any other person, nor in any way whatever, nor leave a chance for his owning anything; or else, if they refuse to do this and want to make an offering to the monastery as an alms for their own benefit, let them make a donation to the monastery of whatever goods they wish to give, reserving to themselves the income of it, if they so desire. And let everything be so barred that the boy remain in no uncertainty, which might deceive and ruin him (which God forbid) -- a pass we have learned by experience.
Let those who are poor act in like manner. But as to those who have nothing at all, let them simply make the declaration, and with the oblation offer their son in the presence of witnesses.
Chapter LX
Of Priests Who May Wish to Live in the Monastery
If a priest asketh to be received into the monastery, let consent not be granted too readily; 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 may be as it is written: "Friend, whereunto art thou come" (Mt 26:25)?
It may be granted him, however, to stand next after the Abbot, and to give the blessing, or to celebrate Mass, but only if the Abbot ordereth him to do so; but if he doth not bid him, let him not presume to do anything under whatever consideration, knowing that he is under the discipline of the Rule, and let him rather give examples of humility to all. But if there is a question of an appointment in the monastery, or any other matter, let him be ranked by the time of his entry into the monastery, and not by the place granted him in consideration of the priesthood.
But 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.
Chapter LXI
How Stranger Monks Are to Be Received
If a monk who is a stranger, arriveth from a distant place and desireth to live in the monastery 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 anything, let the Abbot consider 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.
But if during the time that he was a guest he was found to be troublesome and disorderly, he must not only not associate with the monastic body but should even be politely requested to leave, that others may not be infected by his 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 apply, but he should even be urged to remain, that others may be taught by his example, because we serve one Lord and fight under one King everywhere. If the Abbot recognize him to be such a one he may also place him in a somewhat higher rank.
The Abbot may, however, place not only 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 his Abbot or commendatory letters, because it is written: "What thou wilt not have done to thyself, do not to another" (Tb 4:16).
Chapter LXII
Of the Priests of the Monastery
If the Abbot desireth to have a priest or a deacon ordained, let him select from among his monks one who is worthy to discharge the priestly office.
But let the one who hath been ordained be on his guard against arrogance and pride, and let him not attempt to do anything but what is commanded him by the Abbot, knowing that he is now all the more subject to the discipline of the Rule; and in consequence of the priesthood let him not forget the obedience and discipline of the Rule, but advance more and more in godliness.
Let him, however, always keep the place which he had when he entered the monastery, except when he is engaged in sacred functions, unless the choice of the community and the wish of the Abbot have promoted him in acknowledgment of the merit of his life. Let him know, however, that he must observe the Rule prescribed by the Deans and the Superiors.
If he should otherwise, let him be judged, not as a priest, but as a rebel; and if after frequent warnings he doth not amend, and his guilt is clearly shown, let him be cast forth from the monastery, provided his obstinacy is such that he will neither submit nor obey the Rule.
Chapter LXIII
Of the Order in the Monastery
Let all keep their order in the monastery in such wise, that the time of their conversion and the merit of 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 unjustly; but let him always bear in mind that he will have to give an account to God of all his judgments and works. 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 a |
