The 1949 Edition

Translated by Rev. Boniface Verheyen, OSB of St. Benedict's Abbey, Atchison,
Kansas Electronic text (with added scripture references)
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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.
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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.
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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 Samuel 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.
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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).
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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.
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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.
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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.
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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.
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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.
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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.
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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 LVI

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

Of the Artists of the Monastery

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).
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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.
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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.
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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.
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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).
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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.
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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 th