The Holy Rule of St. Benedict
The 1949 Edition
Translated by Rev. Boniface Verheyen,
OSB
of St. Benedict's Abbey, Atchison,
Kansas
CONTENTS
Prologue
Chapter 1: Of the Kinds or
the Life of Monks
Chapter 2: What Kind of Man
the Abbot Ought to Be
Chapter 3: Of Calling the
Brethren for Counsel
Chapter 4: The Instruments of
Good Works
Chapter 5: Of Obedience
Chapter 6: Of Silence
Chapter 7: Of Humility
Chapter 8: Of the Divine
Office during the Night
Chapter 9: How Many Psalms
Are to Be Said at the Night Office
Chapter 10: How the Office Is
to Be Said during the Summer Season
Chapter 11: How the Night
Office Is to Be Said on Sundays
Chapter 12: How Lauds Are to
Be Said
Chapter 13: How Lauds Are to
Be Said on Week Days
Chapter 14: How the Night
Office Is to Be Said on the Feasts of the Saints
Chapter 15: At What Times the
Alleluia Is to Be Said
Chapter 16: How the Work of
God Is to Be Performed during the Day
Chapter 17: How Many Psalms Are
to Be Sung at These Hours
Chapter 18: In What Order the
Psalms Are to Be Said
Chapter 19: Of the Manner of
Reciting the Psalter
Chapter 20: Of Reverence at
Prayer
Chapter 21: Of the Deans of
the Monastery
Chapter 22: How the Monks Are
to Sleep
Chapter 23: Of
Excommunication for Faults
Chapter 24: What the Manner
of Excommunication Should Be
Chapter 25: Of Graver Faults
Chapter 26: Of Those Who
without the Command of the Abbot Associate with the Excommunicated
Chapter 27: How Concerned the
Abbot Should Be about the Excommunicated
Chapter 28: Of Those Who
Having Often Been Corrected Do Not Amend
Chapter 29: Whether Brethren
Who Leave the Monastery Ought to Be Received Again
Chapter 30: How Young Boys
Are to Be Corrected
Chapter 31: The Kind of Man
the Cellarer of the Monastery Ought to Be
Chapter 32: Of the Tools and
Goods of the Monastery
Chapter 33: Whether Monks
Ought to Have Anything of Their Own
Chapter 34: Whether All
Should Receive in Equal Measure What Is Necessary
Chapter 35: Of the Weekly
Servers in the Kitchen
Chapter 36: Of the Sick
Brethren
Chapter 37: Of the Aged and
Children
Chapter 38: Of the Weekly
Reader
Chapter 39: Of the Quantity
of Food
Chapter 40: Of the Quantity
of Drink
Chapter 41: At What Times the
Brethren Should Take Their Refection
Chapter 42: That No One Speak
after Complin
Chapter 43: Of Those Who Are
Tardy in Coming to the Work of God or to Table
Chapter 44: Of Those Who Are
Excommunicated ‑‑ How They Make Satisfaction
Chapter 45: Of Those Who Commit
a Fault in the Oratory
Chapter 46: Of Those Who Fail
in Any Other Matters
Chapter 47: Of Giving the
Signal for the Time of the Work of God
Chapter 48: Of the Daily Work
Chapter 49: On the Keeping of
Lent
Chapter 50: Of the Brethren
Who Work a Long Distance form the Oratory or Are on a Journey
Chapter 51: Of the Brethren
Who Do Not Go Very Far Away
Chapter 52: Of the Oratory of
the Monastery
Chapter 53: Of the Reception
of Guests
Chapter 54: Whether a Monk
Should Receive Letters or Anything Else
Chapter 55: Of the Clothing
and the Footgear of the Brethren
Chapter 56: Of the Abbot's
Table
Chapter 57: Of the Artists of
the Monastery
Chapter 58: Of the Manner of
Admitting Brethren
Chapter 59: Of the Children
of the Noble and of the Poor Who Are Offered
Chapter 60: Of Priests Who
May Wish to Live in the Monastery
Chapter 61: How Stranger
Monks Are to Be Received
Chapter 62: Of the Priests of
the Monastery
Chapter 63: Of the Order in
the Monastery
Chapter 64: Of the Election
of the Abbot
Chapter 65: Of the Prior of
the Monastery
Chapter 66: Of the Porter of
the Monastery
Chapter 67: Of the Brethren
Who Are Sent on a Journey
Chapter 68: If a Brother is
Commanded to Do Impossible Things
Chapter 69: That in the
Monastery No One Presume to Defend Another
Chapter 70: That No One
Presume to Strike Another
Chapter 71: That the Brethren
be Obedient to One Another
Chapter 72: Of the Virtuous
Zeal Which the Monks Ought to Have
Chapter 73: Of This, that Not
the Whole Observance of Righteousness is Laid Down in this Rule
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 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 contemptner 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 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 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
age determine the order or be a disadvantage; because Samuel and Daniel when
mere boys judged the priests (cf 1 Sam 3; Dan 13:44‑62). Excepting those,
therefore, whom, as we have said, the Abbot from higher motives hath advanced,
or, for certain reasons, hath lowered, let all the rest take their place as
they are converted: thus, for instance, let him who came into the monastery at
the second hour of the day, know that he is younger than he who came at the
first hour, whatever his age or dignity may be.
Children are to be kept under
discipline at all times and by everyone. Therefore, let the younger honor their
elders, and the older love the younger.
In naming each other let no
one be allowed to address another by his simple name; but let the older style
the younger brethren, brothers; let the younger, however, call their elders,
fathers, by which is implied the reverence due to a father. But because the
Abbot is believed to hold the place of Christ, let him be styled Lord and
Abbot, not only by assumption on his part, but out of love and reverence for
Christ. Let him think of this and so show himself, that he be worthy of such an
honor. Wherever, then, the brethren meet each other, let the younger ask the
blessing from the older; and when the older passeth by, let the younger rise
and give him place to sit; and let the younger not presume to sit down with him
unless his elder biddeth him to do so, that it may be done as it is written:
"In honor preventing one another" (Rom 12:10).
Let children and boys take
their places in the oratory and at table with all due discipline; outdoors,
however, or wherever they may be, let them be under custody and discipline
until they reach the age of understanding.
CHAPTER LXIV
Of the Election of the Abbot
In the election of an Abbot
let this always be observed as a rule, that he be placed in the position whom
the whole community with one consent, in the fear of God, or even a small part,
with sounder judgment, shall elect. But let him who is to be elected be chosen
for the merit of his life and the wisdom of his doctrine, though he be the last
in the community.
But even if the whole
community should by mutual consent elect a man who agreeth to connive at their
evil ways (which God forbid) and these irregularities in some come to the
knowledge of the Bishop to whose diocese the place belongeth, or to neighboring
Abbots, or Christian people, let them not permit the intrigue of the wicked to
succeed, but let them appoint a worthy steward over the house of God, knowing
that they shall receive a bountiful reward for this action, if they do it with
a pure intention and godly zeal; whereas, on the other hand, they commit a sin
if they neglect it.
But when the Abbot hath been
elected let him bear in mind how great a burden he hath taken upon himself, and
to whom he must give an account of his stewardship (cf Lk 16:2); and let him be
convinced that it becometh him better to serve than to rule. He must,
therefore, be versed in the divine law, that he may know whence "to bring
forth new things and old" (Mt 13:52). Let him be chaste, sober, and
merciful, and let him always exalt "mercy above judgment" (Jas 2:13),
that he also may obtain mercy.
Let him hate vice, but love
the brethren. And even in his corrections, let him act with prudence and not go
to extremes, lest, while he aimeth to remove the rust too thoroughly, the
vessel be broken. Let him always keep his own frailty in mind, and remember
that "the bruised reed must not be broken" (Is 42:3). In this we are
not saying that he should allow evils to take root, but that he cut them off
with prudence and charity, as he shall see it is best for each one, as we have
already said; and let him aim to be loved rather than feared.
Let him not be fussy or over‑anxious,
exacting, or headstrong; let him not be jealous or suspicious, because he will
never have rest. In all his commands, whether they refer to things spiritual or
temporal, let him be cautious and considerate. Let him be discerning and
temperate in the tasks which he enjoineth, recalling the discretion of holy
Jacob who saith: "If I should cause my flocks to be overdriven, they would
all die in one day" (Gen 33:13). Keeping in view these and other dictates
of discretion, the mother of virtues, let him so temper everything that the
strong may still have something to desire and the weak may not draw back. Above
all, let him take heed that he keep this Rule in all its detail; that when he
hath served well he may hear from the Lord what the good servant heard who gave
his fellow‑servants bread in season: "Amen, I say to you," He
saith,"he shall set him over all his goods" (Mt 24:47).
CHAPTER LXV
Of the Prior of the Monastery
It often happeneth indeed,
that grave scandals arise in monasteries out of the appointment of the Prior;
since there are some who, puffed up with the wicked spirit of pride and
thinking themselves to be second Abbots, set up a despotic rule, foster
scandals, and excite quarrels in the community, and especially in those places
where also the Prior is appointed by the same Bishop or the same Abbots who
appointeth his Abbot. How foolish this is can easily be seen; because, from the
very beginning of his appointment, matter for pride is furnished him, when his
thoughts suggest to him that now he is exempt from the authority of the Abbot,
because "thou too hast been appointed by those by whom the Abbot was
appointed." From this source arise envy, discord, slander, quarrels,
jealousy, and disorders. While the Abbot and the Prior are thus at variance
with each other, it must follow that their souls are endangered by this discord
and that those who are under them, as long as they humor the parties, go to
ruin. The fault of this evil resteth on the heads of those who were the authors
of such disorders.
We foresee, therefore, that
for the preservation of peace and charity it is best that the government of the
monastery should depend on the will of the Abbot; and if it can be done, let
the affairs of the monastery (as we have explained before) be attended to by
deans, as the Abbot shall dispose; so that, the same office being shared by
many, no one may become proud.
If, however, the place
require it, or the brotherhood reasonably and with humility make the request,
and the Abbot shall deem it advisable, let the Abbot himself appoint as Prior
whomever, with the advice of God‑fearing brethren, he shall select. But
let the Prior reverently do what his Abbot hath enjoined on him, doing nothing
against the will or the direction of the Abbot; for the higher he is placed
above others, the more careful should he be to obey the precepts of the Rule.
If the Prior be found
disorderly or blinded by vainglory, or hath been proved to be a contemner of
the Holy Rule, let him be admonished up to the fourth time; if he doth not
amend, let the correction of the regular discipline be applied to him. But if
he doth not amend even then, let him be deposed from the office of priorship,
and another who is worthy be appointed in his stead. But if even afterward he
be not quiet and submissive in the brotherhood, let him also be expelled from
the monastery. Still, let the Abbot reflect that he must give an account to God
for all his judgments, lest perhaps envy or jealousy should sear his
conscience.
CHAPTER LXVIII
If a Brother Is Commanded to Do Impossible
Things
If, perchance, any difficult
or impossible tasks be enjoined on a brother, let him nevertheless receive the
order of him who commandeth with all meekness and obedience. If, however, he
see that the gravity of the task is altogether beyond his strength, let him
quietly and seasonably submit the reasons for his inability to his Superior,
without pride, protest, or dissent. If, however, after his explanation the
Superior still insisteth on his command, let the younger be convinced that so
it is good for him; and let him obey from love, relying on the help of God.