St. Benedict's Rule

[Onasander]

http://www.kansasmonks.org/RuleOfStBenedict.html

 

PROLOGUE

 

Listen, O my son, to the precepts of thy master, and incline the ear of thy heart, and cheerfully receive and faithfully execute the admonitions of thy loving Father, that by the toil of obedience thou mayest return to Him from whom by the sloth of disobedience thou hast gone away.

 

To thee, therefore, my speech is now directed, who, giving up thine own will, takest up the strong and most excellent arms of obedience, to do battle for Christ the Lord, the true King.

 

In the first place, beg of Him by most earnest prayer, that He perfect whatever good thou dost begin, in order that He who hath been pleased to count us in the number of His children, need never be grieved at our evil deeds. For we ought at all times so to serve Him with the good things which He hath given us, that He may not, like an angry father, disinherit his children, nor, like a dread lord, enraged at our evil deeds, hand us over to everlasting punishment as most wicked servants, who would not follow Him to glory.

 

Let us then rise at length, since the Scripture arouseth us, saying: "It is now the hour for us to rise from sleep" (Rom 13:11); and having opened our eyes to the deifying light, let us hear with awestruck ears what the divine voice, crying out daily, doth admonish us, saying: "Today, if you shall hear his voice, harden not your hearts" (Ps 94[95]:8). And again: "He that hath ears to hear let him hear what the Spirit saith to the churches" (Rev 2:7). And what doth He say? -- "Come, children, hearken unto me, I will teach you the fear of the Lord" (Ps 33[34]:12). "Run whilst you have the light of life, that the darkness of death overtake you not" (Jn 12:35).

 

And the Lord seeking His workman in the multitude of the people, to whom He proclaimeth these words, saith again: "Who is the man that desireth life and loveth to see good days" (Ps 33[34]:13)? If hearing this thou answerest, "I am he," God saith to thee: "If thou wilt have true and everlasting life, keep thy tongue from evil, and thy lips from speaking guile; turn away from evil and do good; seek after peace and pursue it" (Ps 33[34]:14-15). And when you shall have done these things, my eyes shall be upon you, and my ears unto your prayers. And before you shall call upon me I will say: "Behold, I am here" (Is 58:9).

 

What, dearest brethren, can be sweeter to us than this voice of the Lord inviting us? See, in His loving kindness, the Lord showeth us the way of life. Therefore, having our loins girt with faith and the performance of good works, let us walk His ways under the guidance of the Gospel, that we may be found worthy of seeing Him who hath called us to His kingdom (cf 1 Thes 2:12).

 

If we desire to dwell in the tabernacle of His kingdom, we cannot reach it in any way, unless we run thither by good works. But let us ask the Lord with the Prophet, saying to Him: "Lord, who shall dwell in Thy tabernacle, or who shall rest in Thy holy hill" (Ps 14[15]:1)?

 

After this question, brethren, let us listen to the Lord answering and showing us the way to this tabernacle, saying: "He that walketh without blemish and worketh justice; he that speaketh truth in his heart; who hath not used deceit in his tongue, nor hath done evil to his neighbor, nor hath taken up a reproach against his neighbor" (Ps 14[15]:2-3), who hath brought to naught the foul demon tempting him, casting him out of his heart with his temptation, and hath taken his evil thoughts whilst they were yet weak and hath dashed them against Christ (cf Ps 14[15]:4; Ps 136[137]:9); who fearing the Lord are not puffed up by their goodness of life, but holding that the actual good which is in them cannot be done by themselves, but by the Lord, they praise the Lord working in them (cf Ps 14[15]:4), saying with the Prophet: "Not to us, O Lord, not to us; by to Thy name give glory" (Ps 113[115:1]:9). Thus also the Apostle Paul hath not taken to himself any credit for his preaching, saying: "By the grace of God, I am what I am" (1 Cor 15:10). And again he saith: "He that glorieth, let him glory in the Lord" (2 Cor 10:17).

 

Hence, the Lord also saith in the Gospel: "He that heareth these my words and doeth them, shall be likened to a wise man who built his house upon a rock; the floods came, the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock" (Mt 7:24-25). The Lord fulfilling these words waiteth for us from day to day, that we respond to His holy admonitions by our works. Therefore, our days are lengthened to a truce for the amendment of the misdeeds of our present life; as the Apostle saith: "Knowest thou not that the patience of God leadeth thee to penance" (Rom 2:4)? For the good Lord saith: "I will not the death of the sinner, but that he be converted and live" (Ezek 33:11).

 

Now, brethren, that we have asked the Lord who it is that shall dwell in His tabernacle, we have heard the conditions for dwelling there; and if we fulfil the duties of tenants, we shall be heirs of the kingdom of heaven. Our hearts and our bodies must, therefore, be ready to do battle under the biddings of holy obedience; and let us ask the Lord that He supply by the help of His grace what is impossible to us by nature. And if, flying from the pains of hell, we desire to reach life everlasting, then, while there is yet time, and we are still in the flesh, and are able during the present life to fulfil all these things, we must make haste to do now what will profit us forever.

 

We are, therefore, about to found a school of the Lord's service, in which we hope to introduce nothing harsh or burdensome. But even if, to correct vices or to preserve charity, sound reason dictateth anything that turneth out somewhat stringent, do not at once fly in dismay from the way of salvation, the beginning of which cannot but be narrow. But as we advance in the religious life and faith, we shall run the way of God's commandments with expanded hearts and unspeakable sweetness of love; so that never departing from His guidance and persevering in the monastery in His doctrine till death, we may by patience share in the sufferings of Christ, and be found worthy to be coheirs with Him of His kingdom.

 

 

CHAPTER I

Of the Kinds or the Life of Monks

 

It is well known that there are four kinds of monks. The first kind is that of Cenobites, that is, the monastic, who live under a rule and an Abbot.

 

The second kind is that of Anchorites, or Hermits, that is, of those who, no longer in the first fervor of their conversion, but taught by long monastic practice and the help of many brethren, have already learned to fight against the devil; and going forth from the rank of their brethren well trained for single combat in the desert, they are able, with the help of God, to cope single-handed without the help of others, against the vices of the flesh and evil thoughts.

 

But a third and most vile class of monks is that of Sarabaites, who have been tried by no rule under the hand of a master, as gold is tried in the fire (cf Prov 27:21); but, soft as lead, and still keeping faith with the world by their works, they are known to belie God by their tonsure. Living in two's and three's, or even singly, without a shepherd, enclosed, not in the Lord's sheepfold, but in their own, the gratification of their desires is law unto them; because what they choose to do they call holy, but what they dislike they hold to be unlawful.

 

But the fourth class of monks is that called Landlopers, who keep going their whole life long from one province to another, staying three or four days at a time in different cells as guests. Always roving and never settled, they indulge their passions and the cravings of their appetite, and are in every way worse than the Sarabaites. It is better to pass all these over in silence than to speak of their most wretched life.

 

Therefore, passing these over, let us go on with the help of God to lay down a rule for that most valiant kind of monks, the Cenobites.

 

CHAPTER II

What Kind of Man the Abbot Ought to Be

 

The Abbot who is worthy to be over a monastery, ought always to be mindful of what he is called, and make his works square with his name of Superior. For he is believed to hold the place of Christ in the monastery, when he is called by his name, according to the saying of the Apostle: "You have received the spirit of adoption of sons, whereby we cry Abba (Father)" (Rom 8:15). Therefore, the Abbot should never teach, prescribe, or command (which God forbid) anything contrary to the laws of the Lord; but his commands and teaching should be instilled like a leaven of divine justice into the minds of his disciples.

 

Let the Abbot always bear in mind that he must give an account in the dread judgment of God of both his own teaching and of the obedience of his disciples. And let the Abbot know that whatever lack of profit the master of the house shall find in the sheep, will be laid to the blame of the shepherd. On the other hand he will be blameless, if he gave all a shepherd's care to his restless and unruly flock, and took all pains to correct their corrupt manners; so that their shepherd, acquitted at the Lord's judgment seat, may say to the Lord with the Prophet: "I have not hid Thy justice within my heart. I have declared Thy truth and Thy salvation" (Ps 39[40]:11). "But they contemning have despised me" (Is 1:2; Ezek 20:27). Then at length eternal death will be the crushing doom of the rebellious sheep under his charge.

 

When, therefore, anyone taketh the name of Abbot he should govern his disciples by a twofold teaching; namely, he should show them all that is good and holy by his deeds more than by his words; explain the commandments of God to intelligent disciples by words, but show the divine precepts to the dull and simple by his works. And let him show by his actions, that whatever he teacheth his disciples as being contrary to the law of God must not be done, "lest perhaps when he hath preached to others, he himself should become a castaway" (1 Cor 9:27), and he himself committing sin, God one day say to him: "Why dost thou declare My justices, and take My covenant in thy mouth? But thou hast hated discipline, and hast cast My words behind thee" (Ps 49[50]:16-17). And: "Thou who sawest the mote in thy brother's eye, hast not seen the beam in thine own" (Mt 7:3).

 

Let him make no distinction of persons in the monastery. Let him not love one more than another, unless it be one whom he findeth more exemplary in good works and obedience. Let not a free-born be preferred to a freedman, unless there be some other reasonable cause. But if from a just reason the Abbot deemeth it proper to make such a distinction, he may do so in regard to the rank of anyone whomsoever; otherwise let everyone keep his own place; for whether bond or free, we are all one in Christ (cf Gal 3:28; Eph 6:8), and we all bear an equal burden of servitude under one Lord, "for there is no respect of persons with God" (Rom 2:11). We are distinguished with Him in this respect alone, if we are found to excel others in good works and in humility. Therefore, let him have equal charity for all, and impose a uniform discipline for all according to merit.

 

For in his teaching the Abbot should always observe that principle of the Apostle in which he saith: "Reprove, entreat, rebuke" (2 Tm 4:2), that is, mingling gentleness with severity, as the occasion may call for, let him show the severity of the master and the loving affection of a father. He must sternly rebuke the undisciplined and restless; but he must exhort the obedient, meek, and patient to advance in virtue. But we charge him to rebuke and punish the negligent and haughty. Let him not shut his eyes to the sins of evil-doers; but on their first appearance let him do his utmost to cut them out from the root at once, mindful of the fate of Heli, the priest of Silo (cf 1 Sam 2:11-4:18). The well-disposed and those of good understanding, let him correct at the first and second admonition only with words; but let him chastise the wicked and the hard of heart, and the proud and disobedient at the very first offense with stripes and other bodily punishments, knowing that it is written: "The fool is not corrected with words" (Prov 29:19). And again: "Strike thy son with the rod, and thou shalt deliver his soul from death" (Prov 23:14).

 

The Abbot ought always to remember what he is and what he is called, and to know that to whom much hath been entrusted, from him much will be required; and let him understand what a difficult and arduous task he assumeth in governing souls and accommodating himself to a variety of characters. Let him so adjust and adapt himself to everyone -- to one gentleness of speech, to another by reproofs, and to still another by entreaties, to each one according to his bent and understanding -- that he not only suffer no loss in his flock, but may rejoice in the increase of a worthy fold.

 

Above all things, that the Abbot may not neglect or undervalue the welfare of the souls entrusted to him, let him not have too great a concern about fleeting, earthly, perishable things; but let him always consider that he hath undertaken the government of souls, of which he must give an account. And that he may not perhaps complain of the want of earthly means, let him remember what is written: "Seek ye first the kingdom of God and His justice, and all these things shall be added unto you" (Mt 6:33). And again: "There is no want to them that fear Him" (Ps 33[34]:10). And let him know that he who undertaketh the government of souls must prepare himself to give an account for them; and whatever the number of brethren he hath under his charge, let him be sure that on judgment day he will, without doubt, have to give an account to the Lord for all these souls, in addition to that of his own. And thus, whilst he is in constant fear of the Shepherd's future examination about the sheep entrusted to him, and is watchful of his account for others, he is made solicitous also on his own account; and whilst by his admonitions he had administered correction to others, he is freed from his own failings.

 

CHAPTER III

Of Calling the Brethren for Counsel

 

Whenever weighty matters are to be transacted in the monastery, let the Abbot call together the whole community, and make known the matter which is to be considered. Having heard the brethren's views, let him weigh the matter with himself and do what he thinketh best. It is for this reason, however, we said that all should be called for counsel, because the Lord often revealeth to the younger what is best. Let the brethren, however, give their advice with humble submission, and let them not presume stubbornly to defend what seemeth right to them, for it must depend rather on the Abbot's will, so that all obey him in what he considereth best. But as it becometh disciples to obey their master, so also it becometh the master to dispose all things with prudence and justice. Therefore, let all follow the Rule as their guide in everything, and let no one rashly depart from it.

 

Let no one in the monastery follow the bent of his own heart, and let no one dare to dispute insolently with his Abbot, either inside or outside the monastery. If any one dare to do so, let him be placed under the correction of the Rule. Let the Abbot himself, however, do everything in the fear of the Lord and out of reverence for the Rule, knowing that, beyond a doubt, he will have to give an account to God, the most just Judge, for all his rulings. If, however, matters of less importance, having to do with the welfare of the monastery, are to be treated of, let him use the counsel of the Seniors only, as it is written: "Do all things with counsel, and thou shalt not repent when thou hast done" (Sir 32:24).

 

CHAPTER IV

The Instruments of Good Works

 

(1) In the first place to love the Lord God with the whole heart, the whole soul, the whole strength...

(2) Then, one's neighbor as one's self (cf Mt 22:37-39; Mk 12:30-31; Lk 10:27).

(3) Then, not to kill...

(4) Not to commit adultery...

(5) Not to steal...

(6) Not to covet (cf Rom 13:9).

(7) Not to bear false witness (cf Mt 19:18; Mk 10:19; Lk 18:20).

(8) To honor all men (cf 1 Pt 2:17).

(9) And what one would not have done to himself, not to do to another (cf Tob 4:16; Mt 7:12; Lk 6:31).

(10) To deny one's self in order to follow Christ (cf Mt 16:24; Lk 9:23).

(11) To chastise the body (cf 1 Cor 9:27).

(12) Not to seek after pleasures.

(13) To love fasting.

(14) To relieve the poor.

(15) To clothe the naked...

(16) To visit the sick (cf Mt 25:36).

(17) To bury the dead.

(18) To help in trouble.

(19) To console the sorrowing.

(20) To hold one's self aloof from worldly ways.

(21) To prefer nothing to the love of Christ.

(22) Not to give way to anger.

(23) Not to foster a desire for revenge.

(24) Not to entertain deceit in the heart.

(25) Not to make a false peace.

(26) Not to forsake charity.

(27) Not to swear, lest perchance one swear falsely.

(28) To speak the truth with heart and tongue.

(29) Not to return evil for evil (cf 1 Thes 5:15; 1 Pt 3:9).

(30) To do no injury, yea, even patiently to bear the injury done us.

(31) To love one's enemies (cf Mt 5:44; Lk 6:27).

(32) Not to curse them that curse us, but rather to bless them.

(33) To bear persecution for justice sake (cf Mt 5:10).

(34) Not to be proud...

(35) Not to be given to wine (cf Ti 1:7; 1 Tm 3:3).

(36) Not to be a great eater.

(37) Not to be drowsy.

(38) Not to be slothful (cf Rom 12:11).

(39) Not to be a murmurer.

(40) Not to be a detractor.

(41) To put one's trust in God.

(42) To refer what good one sees in himself, not to self, but to God.

(43) But as to any evil in himself, let him be convinced that it is his own and charge it to himself.

(44) To fear the day of judgment.

(45) To be in dread of hell.

(46) To desire eternal life with all spiritual longing.

(47) To keep death before one's eyes daily.

(48) To keep a constant watch over the actions of our life.

(49) To hold as certain that God sees us everywhere.

(50) To dash at once against Christ the evil thoughts which rise in one's heart.

(51) And to disclose them to our spiritual father.

(52) To guard one's tongue against bad and wicked speech.

(53) Not to love much speaking.

(54) Not to speak useless words and such as provoke laughter.

(55) Not to love much or boisterous laughter.

(56) To listen willingly to holy reading.

(57) To apply one's self often to prayer.

(58) To confess one's past sins to God daily in prayer with sighs and tears, and to amend them for the future.

(59) Not to fulfil the desires of the flesh (cf Gal 5:16).

(60) To hate one's own will.

(61) To obey the commands of the Abbot in all things, even though he himself (which Heaven forbid) act otherwise, mindful of that precept of the Lord: "What they say, do ye; what they do, do ye not" (Mt 23:3).

(62) Not to desire to be called holy before one is; but to be holy first, that one may be truly so called.

(63) To fulfil daily the commandments of God by works.

(64) To love chastity.

(65) To hate no one.

(66) Not to be jealous; not to entertain envy.

(67) Not to love strife.

(68) Not to love pride.

(69) To honor the aged.

(70) To love the younger.

(71) To pray for one's enemies in the love of Christ.

(72) To make peace with an adversary before the setting of the sun.

(73) And never to despair of God's mercy.

 

Behold, these are the instruments of the spiritual art, which, if they have been applied without ceasing day and night and approved on judgment day, will merit for us from the Lord that reward which He hath promised: "The eye hath not seen, nor the ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him" (1 Cor 2:9). But the workshop in which we perform all these works with diligence is the enclosure of the monastery, and stability in the community.

 

CHAPTER V

Of Obedience

 

The first degree of humility is obedience without delay. This becometh those who, on account of the holy subjection which they have promised, or of the fear of hell, or the glory of life everlasting, hold nothing dearer than Christ. As soon as anything hath been commanded by the Superior they permit no delay in the execution, as if the matter had been commanded by God Himself. Of these the Lord saith: "At the hearing of the ear he hath obeyed Me" (Ps 17[18]:45). And again He saith to the teachers: "He that heareth you heareth Me" (Lk 10:16).

 

Such as these, therefore, instantly quitting their own work and giving up their own will, with hands disengaged, and leaving unfinished what they were doing, follow up, with the ready step of obedience, the work of command with deeds; and thus, as if in the same moment, both matters -- the master's command and the disciple's finished work -- are, in the swiftness of the fear of God, speedily finished together, whereunto the desire of advancing to eternal life urgeth them. They, therefore, seize upon the narrow way whereof the Lord saith: "Narrow is the way which leadeth to life" (Mt 7:14), so that, not living according to their own desires and pleasures but walking according to the judgment and will of another, they live in monasteries, and desire an Abbot to be over them. Such as these truly live up to the maxim of the Lord in which He saith: "I came not to do My own will, but the will of Him that sent Me" (Jn 6:38).

 

This obedience, however, will be acceptable to God and agreeable to men then only, if what is commanded is done without hesitation, delay, lukewarmness, grumbling or complaint, because the obedience which is rendered to Superiors is rendered to God. For He Himself hath said: "He that heareth you heareth Me" (Lk 10:16). And it must be rendered by the disciples with a good will, "for the Lord loveth a cheerful giver (2 Cor 9:7). " For if the disciple obeyeth with an ill will, and murmureth, not only with lips but also in his heart, even though he fulfil the command, yet it will not be acceptable to God, who regardeth the heart of the murmurer. And for such an action he acquireth no reward; rather he incurreth the penalty of murmurers, unless he maketh satisfactory amendment.

 

CHAPTER VI

Of Silence

 

Let us do what the Prophet saith: "I said, I will take heed of my ways, that I sin not with my tongue: I have set a guard to my mouth, I was dumb, and was humbled, and kept silence even from good things" (Ps 38[39]:2-3). Here the prophet showeth that, if at times we ought to refrain from useful speech for the sake of silence, how much more ought we to abstain from evil words on account of the punishment due to sin.

 

Therefore, because of the importance of silence, let permission to speak be seldom given to perfect disciples even for good and holy and edifying discourse, for it is written: "In much talk thou shalt not escape sin" (Prov 10:19). And elsewhere: "Death and life are in the power of the tongue" (Prov 18:21). For it belongeth to the master to speak and to teach; it becometh the disciple to be silent and to listen. If, therefore, anything must be asked of the Superior, let it be asked with all humility and respectful submission. But coarse jests, and idle words or speech provoking laughter, we condemn everywhere to eternal exclusion; and for such speech we do not permit the disciple to open his lips.

 

CHAPTER VII

Of Humility

 

Brethren, the Holy Scripture crieth to us saying: "Every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted" (Lk 14:11; 18:14). Since, therefore, it saith this, it showeth us that every exaltation is a kind of pride. The Prophet declareth that he guardeth himself against this, saying: "Lord, my heart is not puffed up; nor are my eyes haughty. Neither have I walked in great matters nor in wonderful things above me" (Ps 130[131]:1). What then? "If I was not humbly minded, but exalted my soul; as a child that is weaned is towards his mother so shalt Thou reward my soul" (Ps 130[131]:2).

 

Hence, brethren, if we wish to reach the greatest height of humility, and speedily to arrive at that heavenly exaltation to which ascent is made in the present life by humility, then, mounting by our actions, we must erect the ladder which appeared to Jacob in his dream, by means of which angels were shown to him ascending and descending (cf Gen 28:12). Without a doubt, we understand this ascending and descending to be nothing else but that we descend by pride and ascend by humility. The erected ladder, however, is our life in the present world, which, if the heart is humble, is by the Lord lifted up to heaven. For we say that our body and our soul are the two sides of this ladder; and into these sides the divine calling hath inserted various degrees of humility or discipline which we must mount.

 

The first degree of humility, then, is that a man always have the fear of God before his eyes (cf Ps 35[36]:2), shunning all forgetfulness and that he be ever mindful of all that God hath commanded, that he always considereth in his mind how those who despise God will burn in hell for their sins, and that life everlasting is prepared for those who fear God. And whilst he guardeth himself evermore against sin and vices of thought, word, deed, and self-will, let him also hasten to cut off the desires of the flesh.

 

Let a man consider that God always seeth him from Heaven, that the eye of God beholdeth his works everywhere, and that the angels report them to Him every hour. The Prophet telleth us this when he showeth God thus ever present in our thoughts, saying: "The searcher of hearts and reins is God" (Ps 7:10). And again: "The Lord knoweth the thoughts of men" (Ps 93[94]:11) And he saith: "Thou hast understood my thoughts afar off" (Ps 138[139]:3). And: "The thoughts of man shall give praise to Thee" (Ps 75[76]:11). Therefore, in order that he may always be on his guard against evil thoughts, let the humble brother always say in his heart: "Then I shall be spotless before Him, if I shall keep myself from iniquity" (Ps 17[18]:24).

 

We are thus forbidden to do our own will, since the Scripture saith to us: "And turn away from thy evil will" (Sir 18:30). And thus, too, we ask God in prayer that His will may be done in us (cf Mt 6:10). We are, therefore, rightly taught not to do our own will, when we guard against what Scripture saith: "There are ways that to men seem right, the end whereof plungeth into the depths of hell" (Prov 16:25). And also when we are filled with dread at what is said of the negligent: "They are corrupted and become abominable in their pleasure" (Ps 13[14]:1). But as regards desires of the flesh, let us believe that God is thus ever present to us, since the Prophet saith to the Lord: "Before Thee is all my desire" (Ps 37[38]:10).

 

We must, therefore, guard thus against evil desires, because death hath his station near the entrance of pleasure. Whence the Scripture commandeth, saying: "Go no after thy lusts" (Sir 18:30). If, therefore, the eyes of the Lord observe the good and the bad (cf Prov 15:3) and the Lord always looketh down from heaven on the children of men, to see whether there be anyone that understandeth or seeketh God (cf Ps 13[14]:2); and if our actions are reported to the Lord day and night by the angels who are appointed to watch over us daily, we must ever be on our guard, brethren, as the Prophet saith in the psalm, that God may at no time see us "gone aside to evil and become unprofitable" (Ps 13[14]:3), and having spared us in the present time, because He is kind and waiteth for us to be changed for the better, say to us in the future: "These things thou hast done and I was silent" (Ps 49[50]:21).

 

The second degree of humility is, when a man loveth not his own will, nor is pleased to fulfill his own desires but by his deeds carrieth our that word of the Lord which saith: "I came not to do My own will but the will of Him that sent Me" (Jn 6:38). It is likewise said: "Self-will hath its punishment, but necessity winneth the crown."

 

The third degree of humility is, that for the love of God a man subject himself to a Superior in all obedience, imitating the Lord, of whom the Apostle saith: "He became obedient unto death" (Phil 2:8).

 

The fourth degree of humility is, that, if hard and distasteful things are commanded, nay, even though injuries are inflicted, he accept them with patience and even temper, and not grow weary or give up, but hold out, as the Scripture saith: "He that shall persevere unto the end shall be saved" (Mt 10:22). And again: "Let thy heart take courage, and wait thou for the Lord" (Ps 26[27]:14). And showing that a faithful man ought even to bear every disagreeable thing for the Lord, it saith in the person of the suffering: "For Thy sake we suffer death all the day long; we are counted as sheep for the slaughter" (Rom 8:36; Ps 43[44]:22). And secure in the hope of the divine reward, they go on joyfully, saying: "But in all these things we overcome because of Him that hath loved us" (Rom 8:37). And likewise in another place the Scripture saith: "Thou, O God, hast proved us; Thou hast tried us by fire as silver is tried; Thou hast brought us into a net, Thou hast laid afflictions on our back" (Ps 65[66]:10-11). And to show us that we ought to be under a Superior, it continueth, saying: "Thou hast set men over our heads" (Ps 65[66]:12). And fulfilling the command of the Lord by patience also in adversities and injuries, when struck on the one cheek they turn also the other; the despoiler of their coat they give their cloak also; and when forced to go one mile they go two (cf Mt 5:39-41); with the Apostle Paul they bear with false brethren and "bless those who curse them" (2 Cor 11:26; 1 Cor 4:12).

 

The fifth degree of humility is, when one hideth from his Abbot none of the evil thoughts which rise in his heart or the evils committed by him in secret, but humbly confesseth them. Concerning this the Scripture exhorts us, saying: "Reveal thy way to the Lord and trust in Him" (Ps 36[37]:5). And it saith further: "Confess to the Lord, for He is good, for His mercy endureth forever" (Ps 105[106]:1; Ps 117[118]:1). And the Prophet likewise saith: "I have acknowledged my sin to Thee and my injustice I have not concealed. I said I will confess against myself my injustice to the Lord; and Thou hast forgiven the wickedness of my sins" (Ps 31[32]:5).

 

The sixth degree of humility is, when a monk is content with the meanest and worst of everything, and in all that is enjoined him holdeth himself as a bad and worthless workman, saying with the Prophet: "I am brought to nothing and I knew it not; I am become as a beast before Thee, and I am always with Thee" (Ps 72[73]:22-23).

 

The seventh degree of humility is, when, not only with his tongue he declareth, but also in his inmost soul believeth, that he is the lowest and vilest of men, humbling himself and saying with the Prophet: "But I am a worm and no man, the reproach of men and the outcast of the people" (Ps 21[22]:7). "I have been exalted and humbled and confounded" (Ps 87[88]:16). And also: "It is good for me that Thou hast humbled me, that I may learn Thy commandments" (Ps 118[119]:71,73).

 

The eighth degree of humility is, when a monk doeth nothing but what is sanctioned by the common rule of the monastery and the example of his elders.

 

The ninth degree of humility is, when a monk withholdeth his tongue from speaking, and keeping silence doth not speak until he is asked; for the Scripture showeth that "in a multitude of words there shall not want sin" (Prov 10:19); and that "a man full of tongue is not established in the earth" (Ps 139[140]:12).

 

The tenth degree of humility is, when a monk is not easily moved and quick for laughter, for it is written: "The fool exalteth his voice in laughter" (Sir 21:23).

 

The eleventh degree of humility is, that, when a monk speaketh, he speak gently and without laughter, humbly and with gravity, with few and sensible words, and that he be not loud of voice, as it is written: "The wise man is known by the fewness of his words."

 

The twelfth degree of humility is, when a monk is not only humble of heart, but always letteth it appear also in his whole exterior to all that see him; namely, at the Work of God, in the garden, on a journey, in the field, or wherever he may be, sitting, walking, or standing, let him always have his head bowed down, his eyes fixed on the ground, ever holding himself guilty of his sins, thinking that he is already standing before the dread judgment seat of God, and always saying to himself in his heart what the publican in the Gospel said, with his eyes fixed on the ground: "Lord, I am a sinner and not worthy to lift up mine eyes to heaven" (Lk 18:13); and again with the Prophet: "I am bowed down and humbled exceedingly" (Ps 37[38]:7-9; Ps 118[119]:107).

 

Having, therefore, ascended all these degrees of humility, the monk will presently arrive at that love of God, which being perfect, casteth out fear (1 Jn 4:18). In virtue of this love all things which at first he observed not without fear, he will now begin to keep without any effort, and as it were, naturally by force of habit, no longer from the fear of hell, but from the love of Christ, from the very habit of good and the pleasure in virtue. May the Lord be pleased to manifest all this by His Holy Spirit in His laborer now cleansed from vice and sin.

 

CHAPTER VIII

Of the Divine Office during the Night

 

Making due allowance for circumstances, the brethren will rise during the winter season, that is, from the calends of November till Easter, at the eighth hour of the night; so that, having rested till a little after midnight, they may rise refreshed. The time, however, which remains over after the night office (Matins) will be employed in study by those of the brethren who still have some parts of the psalms and the lessons to learn.

 

But from Easter to the aforesaid calends, let the hour for celebrating the night office (Matins) be so arranged, that after a very short interval, during which the brethren may go out for the necessities of nature, the morning office (Lauds), which is to be said at the break of day, may follow presently.

 

CHAPTER IX

How Many Psalms Are to Be Said at the Night Office

 

During the winter season, having in the first place said the verse: Deus, in adjutorium meum intende; Domine, ad adjuvandum me festina, there is next to be said three times, Domine, labia mea aperies, et os meum annuntiabit laudem tuam (Ps 50[51]:17). To this the third psalm and the Gloria are to be added. After this the 94th psalm with its antiphon is to be said or chanted. Hereupon let a hymn follow, and after that six psalms with antiphons. When these and the verse have been said, let the Abbot give the blessing. All being seated on the benches, let three lessons be read alternately by the brethren from the book on the reading stand, between which let three responsories be said. Let two of the responsories be said without the Gloria, but after the third lesson, let him who is chanting say the Gloria. When the cantor beginneth to sing it, let all rise at once from their seats in honor and reverence of the Blessed Trinity.

 

Let the inspired books of both the Old and the New Testaments be read at the night offices, as also the expositions of them which have been made by the most eminent orthodox and Catholic Fathers.

 

After these three lessons with their responsories, let six other psalms follow, to be sung with Alleluia. After these let the lessons from the Apostle follow, to be said by heart, then the verse, the invocation of the litany, that is, Kyrie eleison. And thus let the night office come to an end.

 

CHAPTER X

How the Office Is to Be Said during the Summer Season

 

From Easter till the calends of November let the whole psalmody, as explained above, be said, except that on account of the shortness of the nights, no lessons are read from the book; but instead of these three lessons, let one from the Old Testament be said from memory. Let a short responsory follow this, and let all the rest be performed as was said; namely, that never fewer than twelve psalms be said at the night office, exclusive of the third and the 94th psalm.

 

CHAPTER XI

How the Night Office Is to Be Said on Sundays

 

For the night office on Sunday the monks should rise earlier. At this office let the following regulations be observed, namely: after six psalms and the verse have been sung, as we arranged above, and all have been properly seated on the benches in their order, let four lessons with their responsories be read from the book, as we said above. In the fourth responsory only, let the Gloria be said by the chanter, and as soon as he beginneth it let all presently rise with reverence.

 

After these lessons let six other psalms with antiphons and the verse follow in order as before. After these let there be said three canticles from the Prophets, selected by the Abbot, and chanted with Alleluia. When the verse also hath been said and the Abbot hath given the blessing, let four other lessons from the New Testament be read in the order above mentioned. But after the fourth responsory let the Abbot intone the hymn Te Deum laudamus. When this hath been said, let the Abbot read the lesson from the Gospel, all standing with reverence and awe. When the Gospel hath been read let all answer Amen, and immediately the Abbot will follow up with the hymn Te decet laus, and when he hath given the blessing Lauds will begin.

 

Let this order of the night office be observed on Sunday the same way in all seasons, in summer as well as in winter, unless perchance (which God forbid) the brethren should rise too late and part of the lessons or the responsories would have to be shortened. Let every precaution be taken that this does not occur. If it should happen, let him through whose neglect it came about make due satisfaction for it to God in the oratory.

 

CHAPTER XII

How Lauds Are to Be Said

 

At Lauds on Sunday, let the 66th psalm be said first simply, without an antiphon. After that let the 50th psalm be said with Alleluia; after this let the 117th and the 62d be said; then the blessing and the praises, one lesson from the Apocalypse, said by heart, a responsory, the Ambrosian hymn, the verse and the canticle from the Gospel, the litany, and it is finished.

 

CHAPTER XIII

How Lauds Are to Be Said on Week Days

 

On week days let Lauds be celebrated in the following manner, to wit: Let the 66th psalm be said without an antiphon, drawing it out a little as on Sunday, that all may arriver for the 50th, which is to be said with an antiphon. After this let two other psalms be said according to custom; namely, the 5th and the 35th on the second day, the 42d and the 56th on the third day, the 63rd and the 64th on the fourth day, the 87th and the 89th on the fifth day, the 75th and the 91st on the sixth day, and on Saturday the 142d and the canticle of Deuteronomy, which should be divided into two Glorias. On the other days, however, let the canticle from the Prophets, each for its proper day, be said as the Roman Church singeth it. After these let the psalms of praise follow; then one lesson from the Apostle, to be said from memory, the responsory, the Ambrosian hymn, the verse, the canticle from the Gospel, the litany, and it is finished.

 

Owing to the sandals which are wont to spring up, the morning and the evening office should, plainly, never end unless the Lord's Prayer is said in the hearing of all by the Superior in its place at the end; so that in virtue of the promise which the brethren make when they say, "Forgive us as we forgive" (Mt 6:12), they may cleanse themselves of failings of this kind.

 

At the other hours which are to be said, however, let only the last part of this prayer be said aloud, so that all may answer, "But deliver us from evil" (Mt 6:13).

 

CHAPTER XIV

How the Night Office Is to Be Said on the Feasts of the Saints

 

On the feasts of the saints and on all solemn festivals let the night office be performed as we said it should be done on Sunday; except that the psalms, the antiphons, and the lessons proper for that day be said; but let the number above mentioned be maintained.

 

CHAPTER XV

At What Times the Alleluia Is to Be Said

 

From holy Easter until Pentecost let the Alleluia be said without intermission, both with the psalms and with the responsories; but from Pentecost until the beginning of Lent let it be said every night at the nocturns with the six latter psalms only. However, on all Sundays outside of Lent, let the canticles, Lauds, Prime, Tierce, Sext, and None be said with Alleluia. Let Vespers, however, be said with the antiphon; but let the responsories never be said with Alleluia, except from Easter to Pentecost.

 

CHAPTER XVI

How the Work of God Is to Be Performed during the Day

 

As the Prophet saith: "Seven times a day I have given praise to Thee" (Ps 118[119]:164), this sacred sevenfold number will be fulfilled by us in this wise if we perform the duties of our service at the time of Lauds, Prime, Tierce, Sext, None, Vespers, and Complin; because it was of these day hours that he hath said: "Seven times a day I have given praise to Thee" (Ps 118[119]:164). For the same Prophet saith of the night watches: "At midnight I arose to confess to Thee" (Ps 118[119]:62). At these times, therefore, let us offer praise to our Creator "for the judgments of His justice;" namely, at Lauds, Prime, Tierce, Sext, None, Vespers, and Complin; and let us rise at night to praise Him (cf Ps 118[119]:164, 62).

 

CHAPTER XVII

How Many Psalms Are to Be Sung at These Hours

 

We have now arranged the order of the psalmody for the night and the morning office; let us next arrange for the succeeding Hours. At the first Hour let three psalms be said separately, and not under one Gloria. Let the hymn for the same Hour be said after the verse Deus, in adjutorium (Ps 69[70]:2), before the psalms are begun. Then, after the completion of three psalms, let one lesson be said, a verse, the Kyrie eleison, and the collects.

 

At the third, the sixth, and the ninth Hours, the prayer will be said in the same order; namely, the verse, the hymn proper to each Hour, the three psalms, the lesson, the verse, the Kyrie eleison, and the collects. If the brotherhood is large, let these Hours be sung with antiphons; but if small, let them be said without a break.

 

Let the office of Vespers be ended with four psalms and antiphons; after these psalms a lesson is to be recited, next a responsory, the Ambrosian hymn, a verse, the canticle from the Gospel, the litany, the Lord's Prayer, and the collects.

 

Let Complin end with the saying of three psalms, which are to be said straight on without an antiphon, and after these the hymn for the same Hour, one lesson, the verse, Kyrie eleison, the blessing, and the collects.

 

CHAPTER XVIII

In What Order the Psalms Are to Be Said

 

In the beginning let there be said the verse, Deus, in adjutorium meum intende; Domine, ad adjuvandum me festina (Ps 69[70]:2), and the Gloria, followed by the hymn for each Hour. At Prime on Sunday, then, there are to be said four sections of the 118th psalm. At the other Hours, however, namely Tierce, Sext, and None, let three sections of the same psalm be said. But at Prime on Monday let three psalms be said, namely, the first, the second, and the sixth; and thus each day at Prime until Sunday, let three psalms be said each time in consecutive order up to the 19th psalm, yet so that the ninth psalm and the 17th be each divided into two Glorias; and thus it will come about that at the night office on Sundays we always begin with the 20th psalm.

 

At Tierce, Sext, and None, on Monday, however, let the nine sections which remain over the 118th psalm be said, three sections at each of these Hours. The 118th psalm having thus been parceled out for two days, namely, Sunday and Monday, let there be sung on Tuesday for Tierce, Sext, and None, three psalms each, from the 119th to the 127th, that is, nine psalms. These psalms will always be repeated at the same Hours in just the same way until Sunday, observing also for all these days a regular succession of the hymns, the lessons, and the verses, so, namely, that on Sunday the beginning is always made with the 118th psalm.

 

Let Vespers be sung daily with the singing of four psalms. Let these psalms begin with the 109th to the 147th, excepting those which are set aside for the other Hours; namely, from the 117th to the 127th, and the 133d, and the 142d. All the rest are to be said at Vespers; and as the psalms fall three short, those of the aforesaide psalms which are found to be longer, are to be divided; namely, the 138th, the 143d, and the 144th. But because the 116th is short, let it be joined to the 115th. The order of the psalms for Vespers having thus been arranged let the rest, namely, the lessons, the responsories, the hymns, the verses, and the canticles, be said as we have directed above.

 

At Complin, however, let the same psalms be repeated every day; namely, the 4th, the 90th, and the 133d.

 

Having arranged the order of the office, let all the rest of the psalms which remain over, be divided equally into seven night offices, by so dividing such of them as are of greater length that twelve fall to each night. We especially impress this, that, if this distribution of the psalms should perchance displease anyone, he arrange them if he thinketh another better, by all means seeing to it that the whole Psalter of one hundred and fifty psalms be said every week, and that it always start again from the beginning at Matins on Sunday; because those monks show too lax a service in their devotion who in the course of a week chant less than the whole Psalter with is customary canticles; since we read, that our holy forefathers promptly fulfilled in one day what we lukewarm monks should, please God, perform at least in a week.

 

CHAPTER XIX

Of the Manner of Reciting the Psalter

 

We believe that God is present everywhere and that the eyes of the Lord behold the good and the bad in every place (cf Prov 15:3). Let us firmly believe this, especially when we take part in the Work of God. Let us, therefore, always be mindful of what the Prophet saith, "Serve ye the Lord with fear" (Ps 2:11). And again, "Sing ye wisely" (Ps 46[47]:8). And, "I will sing praise to Thee in the sight of the angels" (Ps 137[138]:1). Therefore, let us consider how it becometh us to behave in the sight of God and His angels, and let us so stand to sing, that our mind may be in harmony with our voice.

 

CHAPTER XX

Of Reverence at Prayer

 

If we do not venture to approach men who are in power, except with humility and reverence, when we wish to ask a favor, how much must we beseech the Lord God of all things with all humility and purity of devotion? And let us be assured that it is not in many words, but in the purity of heart and tears of compunction that we are heard. For this reason prayer ought to be short and pure, unless, perhaps it is lengthened by the inspiration of divine grace. At the community exercises, however, let the prayer always be short, and the sign having been given by the Superior, let all rise together.

 

CHAPTER XXI

Of the Deans of the Monastery

 

If the brotherhood is large, let brethren of good repute and holy life be chosen from among them and be appointed Deans; and let them take care of their deaneries in everything according to the commandments of God and the directions of their Abbot. Let such be chosen Deans as the Abbot may safely trust to share his burden. Let them not be chosen for their rank, but for the merit of their life and their wisdom and knowledge; and if any of them, puffed up with pride, should be found blameworthy and, after having been corrected once and again and even a third time, refuseth to amend, let him be deposed, and one who is worthy be placed in his stead. We make the same regulation with reference to the Prior.

 

CHAPTER XXII

How the Monks Are to Sleep

 

Let the brethren sleep singly, each in a separate bed. Let them receive the bedding befitting their mode of life, according to the direction of their Abbot. If it can be done, let all sleep in one apartment; but if the number doth not allow it, let them sleep in tens or twenties with the seniors who have charge of them. Let a light be kept burning constantly in the cell till morning.

 

Let them sleep clothed and girded with cinctures or cords, that they may be always ready; but let them not have knives at their sides whilst they sleep, lest perchance the sleeping be wounded in their dreams; and the sign having been given, rising without delay, let them hasten to outstrip each other to the Work of God, yet with all gravity and decorum. Let the younger brethren not have their beds beside each other, but intermingled with the older ones; and rising to the Work of God, let them gently encourage one another on account of the excuses of the drowsy.

 

CHAPTER XXIII

Of Excommunication for Faults

 

If a brother is found stubborn or disobedient or proud or murmuring, or opposed to anything in the Holy Rule and a contemner of the commandments of his Superiors, let him be admonished by his Superiors once and again in secret, according to the command of our Lord (cf Mt 18:15-16). If he doth not amend let him be taken to task publicly before all. But if he doth not reform even then, and he understandeth what a penalty it is, let him be placed under excommunication; but if even then he remaineth obstinate let him undergo corporal punishment.

 

CHAPTER XXIV

What the Manner of Excommunication Should Be

 

The degree of excommunication or punishment ought to be meted out according to the gravity of the offense, and to determine that is left to the judgment of the Abbot. If, however, anyone of the brethren is detected in smaller faults, let him be debarred from eating at the common table.

 

The following shall be the practice respecting one who is excluded from the common table: that he does not intone a psalm or an antiphon nor read a lesson in the oratory until he hath made satisfaction; let him take his meal alone, after the refection of the brethren; thus: if, for instance, the brethren take their meal at the sixth hour that brother will take his at the ninth, and if the brethren take theirs at the ninth, he will take his in the evening, until by due satisfaction he obtaineth pardon.

 

CHAPTER XXV

Of Graver Faults

 

But let the brother who is found guilty of a graver fault be excluded from both the table and the oratory. Let none of the brethren join his company or speak with him. Let him be alone at the work enjoined on him, persevering in penitential sorrow, mindful of the terrible sentence of the Apostle who saith, that "such a man is delivered over for the destruction of the flesh, that the spirit may be saved in the day of the Lord" (1 Cor 5:5). Let him get his food alone in such quantity and at such a time as the Abbot shall deem fit; and let him not be blessed by anyone passing by, nor the food that is given him.

 

CHAPTER XXVI

Of Those Who without the Command of the Abbot Associate with the Excommunicated

 

If any brother presume to associate with an excommunicated brother in any way, or to speak with him, or to send him a message, without the command of the Abbot, let him incur the same penalty of excommunication.

 

CHAPTER XXVII

How Concerned the Abbot Should Be about the Excommunicated

 

Let the Abbot show all care and concern towards offending brethren because "they that are in health need not a physician, but they that are sick" (Mt 9:12). Therefore, like a prudent physician he ought to use every opportunity to send consolers, namely, discreet elderly brethren, to console the wavering brother, as it were, in secret, and induce him to make humble satisfaction; and let them cheer him up "lest he be swallowed up with overmuch sorrow" (2 Cor 2:7); but, as the same Apostle saith, "confirm your charity towards him" (2 Cor 2:8); and let prayer be said for him by all.

 

The Abbot must take the utmost pains, and strive with all prudence and zeal, that none of the flock entrusted to him perish. For the Abbot must know that he has taken upon himself the care of infirm souls, not a despotism over the strong; and let him fear the threat of the Prophet wherein the Lord saith: "What ye saw to be fat, that ye took to yourselves, and what was diseased you threw away" (Ezek 34:3-4). And let him follow the loving example of the Good Shepherd, who, leaving the ninety-nine sheep on the mountains, went to seek the one that had gone astray, on whose weakness He had such pity, that He was pleased to lay it on His sacred shoulders and thus carry it back to the fold (cf Lk 15:5).

 

CHAPTER XXVIII

Of Those Who Having Often Been Corrected Do Not Amend

 

If a brother hath often been corrected and hath even been excommunicated for a fault and doth not amend, let a more severe correction be applied to him, namely, proceed against him with corporal punishment.

 

But if even then he doth not reform, or puffed up with pride, should perhaps, which God forbid, even defend his actions, then let the Abbot act like a prudent physician. After he hath applied soothing lotions, ointments of admonitions, medicaments of the Holy Scriptures, and if, as a last resource, he hath employed the caustic of excommunication and the blows of the lash, and seeth that even then his pains are of no avail, let him apply for that brother also what is more potent than all these measures: his own prayer and that of the brethren, that the Lord who is all-powerful may work a cure in that brother.

 

But if he is not healed even in this way, then finally let the Abbot dismiss him from the community, as the Apostle saith: "Put away the evil one from among you" (1 Cor 5:13); and again: "If the faithless depart, let him depart" (1 Cor 7:15); lest one diseased sheep infect the whole flock.

 

CHAPTER XXIX

Whether Brethren Who Leave the Monastery Ought to Be Received Again

 

If a brother, who through his own fault leaveth the monastery or is expelled, desireth to return, let him first promise full amendment of the fault for which he left; and thus let him be received in the last place, that by this means his humility may be tried. If he should leave again, let him be received even a third time, knowing that after this every means of return will be denied him.

 

CHAPTER XXX

How Young Boys Are to Be Corrected

 

Every age and understanding should have its proper discipline. Whenever, therefore, boys or immature youths or such as can not understand how grave a penalty excommunication is, are guilty of a serious fault, let them undergo severe fasting or be disciplined with corporal punishment, that they may be corrected.

 

CHAPTER XXXI

The Kind of Man the Cellarer of the Monastery Ought to Be

 

Let there be chosen from the brotherhood as Cellarer of the monastery a wise man, of settled habits, temperate and frugal, not conceited, irritable, resentful, sluggish, or wasteful, but fearing God, who may be as a father to the whole brotherhood.

 

Let him have the charge of everything, let him do nothing without the command of the Abbot, let him do what hath been ordered him and not grieve the brethren. If a brother should perchance request anything of him unreasonably let him not sadden the brother with a cold refusal, but politely and with humility refuse him who asketh amiss. Let him be watchful of his own soul, always mindful of the saying of the Apostle: "For they that have ministered well, shall purchase to themselves a good degree" (1 Tm 3:13). Let him provide for the sick, the children, the guests, and the poor, with all care, knowing that, without doubt, he will have to give an account of all these things on judgment day. Let him regard all the vessels of the monastery and all its substance, as if they were sacred vessels of the altar. Let him neglect nothing and let him not give way to avarice, nor let him be wasteful and a squanderer of the goods of the monastery; but let him do all things in due measure and according to the bidding of his Abbot.

 

Above all things, let him be humble; and if he hath not the things to give, let him answer with a kind word, because it is written: "A good word is above the best gift" (Sir 18:17). Let him have under his charge everything that the Abbot hath entrusted to him, and not presume to meddle with matters forbidden him. Let him give the brethren their apportioned allowance without a ruffle or delay, that they may not be scandalized, mindful of what the Divine Word declareth that he deserveth who shall scandalize one of these little ones: "It were better for him that a millstone were hanged about his neck and that he were drowned in the depth of the sea" (Mt 18:6).

 

If the community is large, let assistants be given him, that, with their help, he too may fulfil the office entrusted to him with an even temper. Let the things that are to be given be distributed, and the things that are to be gotten asked for at the proper times, so that nobody may be disturbed or grieved in the house of God.

 

CHAPTER XXXII

Of the Tools and Goods of the Monastery

 

Let the Abbot appoint brethren on whose life and character he can rely, over the property of the monastery in tools, clothing, and things generally, and let him assign to them, as he shall deem proper, all the articles which must be collected after use and stored away. Let the Abbot keep a list of these articles, so that, when the brethren in turn succeed each other in these trusts, he may know what he giveth and what he receiveth back. If anyone, however, handleth the goods of the monastery slovenly or carelessly let him be reprimanded and if he doth not amend let him come under the discipline of the Rule.

 

CHAPTER XXXIII

Whether Monks Ought to Have Anything of Their Own

 

The vice of personal ownership must by all means be cut out in the monastery by the very root, so that no one may presume to give or receive anything without the command of the Abbot; nor to have anything whatever as his own, neither a book, nor a writing tablet, nor a pen, nor anything else whatsoever, since monks are allowed to have neither their bodies nor their wills in their own power. Everything that is necessary, however, they must look for from the Father of the monastery; and let it not be allowed for anyone to have anything which the Abbot did not give or permit him to have. Let all things be common to all, as it is written. And let no one call or take to himself anything as his own (cf Acts 4:32). But if anyone should be found to indulge this most baneful vice, and, having been admonished once and again, doth not amend, let him be subjected to punishment.

 

CHAPTER XXXIV

Whether All Should Receive in Equal Measure What Is Necessary

 

It is written, "Distribution was made to everyone according as he had need" (Acts 4:35). We do not say by this that respect should be had for persons (God forbid), but regard for infirmities. Let him who hath need of less thank God and not give way to sadness, but let him who hath need of more, humble himself for his infirmity, and not be elated for the indulgence shown him; and thus all the members will be at peace.

 

Above all, let not the evil of murmuring appear in the least word or sign for any reason whatever. If anyone be found guilty herein, let him be placed under very severe discipline.

 

CHAPTER XXXV

Of the Weekly Servers in the Kitchen

 

Let the brethren serve each other so that no one be excused from the work in the kitchen, except on account of sickness or more necessary work, because greater merit and more charity is thereby acquired. Let help be given to the weak, however, that they may not do this work with sadness; but let all have help according to the size of the community and the circumstances of the place. If the community is large, let the Cellarer be excused from the kitchen, or if, as we have said, any are engaged in more urgent work; let the rest serve each other in charity.

 

Let him who is to go out of the weekly service, do the cleaning on Saturday. Let him wash the towels with which the brethren wipe their hands and feet. Let him who goeth out, as well as him who is to come in, wash the feet of all. Let him return the utensils of his department to the Cellarer clean and whole. Let the Cellarer give the same to the one who cometh in, so that he may know what he giveth and what he receiveth back.

 

An hour before meal time let the weekly servers receive each a cup of drink and a piece of bread over the prescribed portion, that they may serve their brethren at the time time of refection without murmuring and undue strain. On solemn feast days, however, let them abstain till after Mass.

 

As soon as the morning office on Sunday is ended, let the weekly servers who come in and who go out, cast themselves upon their knees in the oratory before all, asking their prayers. Let him who goeth out of the weekly service, say the following verse: Benedictus es, Domine Deus, qui adjuvisti me et consolatus se me (Dan 3:52; Ps 85[86]:17). The one going out having said this three times and received the blessing, let the one who cometh in follow and say: Deus in adjutorium meum intende; Domine, ad adjuvandum me festina (Ps 69[70]:2). And let this also be repeated three times by all, and having received the blessing let him enter upon his weekly service.

 

CHAPTER XXXVI

Of the Sick Brethren

 

Before and above all things, care must be taken of the sick, that they be served in very truth as Christ is served; because He hath said, "I was sick and you visited Me" (Mt 25:36). And "As long as you did it to one of these My least brethren, you did it to Me" (Mt 25:40). But let the sick themselves also consider that they are served for the honor of God, and let them not grieve their brethren who serve them by unnecessary demands. These must, however, be patiently borne with, because from such as these a more bountiful reward is gained. Let the Abbot's greatest concern, therefore, be that they suffer no neglect.

 

Let a cell be set apart for the sick brethren, and a God-fearing, diligent, and careful attendant be appointed to serve them. Let the use of the bath be offered to the sick as often as it is useful, but let it be granted more rarely to the healthy and especially the young. Thus also let the use of meat be granted to the sick and to the very weak for their recovery. But when they have been restored let them all abstain from meat in the usual manner.

 

But let the Abbot exercise the utmost care that the sick are not neglected by the Cellarer or the attendants, because whatever his disciples do amiss falleth back on him.

 

CHAPTER XXXVII

Of the Ag

[Onasander]

St. Augustine's Rule

 

http://www.geocities.com/art_carroll/Rule/AUGUSTIN.HTM

 

Chapter I

 

Purpose and Basis of Common Life

 

Before all else, dear brothers, love God and then your neighbor, because these are the chief commandments given to us.

 

1. The following are the precepts we order you living in the monastery to observe.

 

2. The main purpose for you having come together is to live harmoniously in your house, intent upon God in oneness of mind and heart.

 

3. Call nothing your own, but let everything be yours in common. Food and clothing shall be distributed to each of you by your superior, not equally to all, for all do not enjoy equal health, but rather according to each one's need. For so you read in the Acts of the Apostles that they had all things in common and distribution was made to each one according to each one's need (4:32,35).

 

4. Those who owned something in the world should be careful in wanting to share it in common once they have entered the monastery.

 

5. But they who owned nothing should not look for those things in the monastery that they were unable to have in the world. Nevertheless, they are to be given all that their health requires even if, during their time in the world, poverty made it impossible for them to find the very necessities of life. And those should not consider themselves fortunate because them have found the kind of food and clothing which they were unable to find in the world.

 

6. And let them not hold their heads high, because they associate with people whom they did not dare to approach in the world, but let them rather lift up their hearts and not seek after what is vain and earthly. Otherwise, monasteries will come to serve a useful purpose for the rich and not the poor, if the rich are made humble there and the poor are puffed up with pride.

 

7. The rich, for their part, who seemed important in the world, must not look down upon their brothers who have come into this holy brotherhood from a condition of poverty. They should seek to glory in the fellowship of poor brothers rather than in the reputation of rich relatives. They should neither be elated if they have contributed a part of their wealth to the common life, nor take more pride in sharing their riches with the monastery than if they were to enjoy them in the world. Indeed, every other kind of sin has to do with the commission of evil deeds, whereas pride lurks even in good works in order to destroy them.And what good is it to scatter one's weath abroad by giving to the poor, even to become poor oneself, when the unhappy soul is thereby more given to pride in despising riches than it had been in possessing them?

 

8. Let all of you then live together in oneness of mind and heart, mutually honoring God in yourselves, whose temples you have become.

 

 

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Chapter II

 

Prayer

 

1. Be assiduous in prayer (Col 4:2), at the hours and times appointed.

 

2. In the Oratory no one should do anything other than that for which was intended and from which it also takes its name. Consequently, if there are some who might wish to pray there during their free time, even outside the hours appointed, they should not be hindered by those who think something else must be done there.

 

3. When you pray to God in Psalms and hymns, think over in your hearts the words that come from your lips.

 

4. Chant only what is prescribed for chant; moreover, let nothing be chanted unless it is so prescribed.

 

 

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Chapter III

 

Moderation and Self-Denial

 

1. Subdue the flesh, so far as your health permits, by fasting and abstinence from food and drink. However, when someone is unable to fast, he should still take no food outside mealtimes unless he is ill.

 

2. When you come to table, listen until you leave to what is the custom to read, without disturbance or strife. Let not your mouths alone take nourishment but let your hearts too hunger for the words of God.

 

3. If those in more delicate health from their former way of life are treated differently in the matter of food, this should not be a source of annoyance to the others or appear unjust in the eyes of those who owe their stronger health to different habits of life. Nor should the healthier brothers deem them more fortunate for having food which they do not have, but rather consider themselves fortunate for having the good health which the others do not enjoy.

 

4. And if something in the way of food, clothing, and bedding is given to those coming to the monastery from a more genteel way of life, which is not given to those who are stronger, and therefore happier, then these latter ought to consider how far these others have come in passing from their life in the world down to this life of ours, though they ahve been unable to reach the level of frugality common to the stronger brothers. Nor should all want to receive what they see given in larger measure to the few, not as a token of honor, but as a help to support them in their weakness. This would give rise to a deplorable disorder - that in the monastery, where the rich are coming to bear as much hardship as they can, the poor are turning to a more genteel way of life.

 

5. And just as the sich must take less food to avoid discomfort, so too, after their illness, they are to receive the kind of treatment that will quickly restore their strength, even though they come from a life of extreme poverty. Their more recent illness has, as it were, afforded them what accrued to the rich as part of their former way of life. But when they have recovered their former strength, they should go back to their happier way of life which, because their needs are fewer, is all the more in keeping with God's servants. Once in good health, they must not become slaves to the enjoyment of food which was necessary to sustain them in their illness. For it is better to suffer a little want than to have too much.

 

 

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Chapter IV

 

Safeguarding Chastity, and Fraternal Correction

 

1. There should be nothing about your clothing to attract attention. Besides, you should not seek to please by your apparel, but by a good life.

 

2. Whenever you go out, walk together, and when you reach your destination, stay together.

 

3. In your walk, deportment, and in all actions, let nothing occur to give offense to anyone who sees you, but only what becomes your holy state of life.

 

4. Although your eyes may chance to rest upon some woman or other, you must not fix your gaze upon any woman. Seeing women when you go out is not forbidden, but it is sinful to desire them or to wish them to desire you, for it is not by tough or passionate feeling alone but by one's gaze also that lustful desires mutually arise. And do not say that your hearts are pure if there is immodesty of the eye, because the unchaste eye carries the message of an impure heart. And when such hearts disclose their unchaste desires in a mutual gaze, even without saying a word, then it is that chastity suddenly goes out of their life, even though their bodies remain unsullied by unchaste acts.

 

5. And whoever fixes his gaze upon a woman and likes to have hers fixed upon him must not suppose that others do not see what he is doing. He is very much seen, even by those he thinks do not see him. But suppose all this escapes the notice of man - what will he do about God who sees from on high and from whom nothing is hidden? Or are we to imagine that he does not see because he sees with a patience as great as his wisdom? Let the religious man then have such fear of God that he will not want to be an occasion of sinful pleasure to a woman. Ever mindful that God sees all things, let him not desire to look at a woman lustfully. For it is on this point that fear of the Lord is recommended, where it is written: An abomination to the Lord is he who fixes his gaze (Prv. 27:20)

 

6. So when you are together in church and anywhere else where women are present, exercise a mutual care over purity of life. Thus, by mutual vigilance over one another will God, who dwells in you, grant you his protection.

 

7. If you notice in someone of your brothers this wantonness of the eye, of which I am speaking, admonish him at once so that the beginning of evil will not grow more serious but will be promptly corrected.

 

8. But if you see him doing the same thing again on some other day, even after your admonitioin, then whoever had occasion to discover this must report him as he would a wounded man in need of treatment. But let the offense first be pointed out to two or three so that he can be proven guilty on the testimony of these two or three and be punished with due severity. And do not charge yourselves with ill-will when you bring this offense to light. Indeed, yours in the greater blame if you allow your brothers to be lost through your silence when you are able to bring about their correction by your disclosure. If you brother, for example, were suffering a bodily wound that he wanted to hide for fear of undergoing treatment, would it not be cruel of you to remain silent and a mercy on your part to make this known? How much greater then is your obligation to make his condition known lest he continue to suffer a more deadly wound of the soul.

 

9. But if he fails to correct the fault despite this admonition, he should first be brought to the attention of the superior before the offense is made known to the others who will have to prove his guilt, in the event he denies the charge. Thus, corrected in private, his fault can perhaps be kept from the others. But should he feign ignorance, the others are to be summoned so that in the presence of all he can be proven guilty, rather than stand accused on the word of one alone. Once proven guilty, he must undergo salutary punishment according to the judgment of the superior or priest having the proper authority. If he refuses to submit to punishment, he shall be expelled from your brotherhood even if he does not withdraw of his own accord. For this too is not done out of cruelty, but from a sense of compassion so that many others may not be lost through his bad example.

 

10. And let everything I have said about not fixing one's gaze be also observed carefully and faithfully with regard to other offenses: to find them out, to ward them off, to make them known, to prove and punish them - all out of love for man and a hatred of sin.

 

11. But if anyone should go so far in wrongdoing as to receive letters in secret from any woman, or small gifts of any kind, you ought to show mercy and pray for him if he confesses this of his own accord. But if the offense is detected and he is found guilty, he must be more severely chastised according to the judgment of the priest or superior.

 

 

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Chapter V

 

The Care of Community Goods and Treatment of the Sick

 

1. Keep your clothing in one place in charge of one or two, or of as many as are needed to care for them and to prevent damage from moths. And just as you have your food fromthe one pantry, so, too, you are to receive your clothing from a single wardrobe. If possible, do not be concerned about what you are given to wear at the change of seasons, whether each of you gets back what he had put away or something different, providing no one is denied what he needs. If, however, disputes and murmurming arise on this account because someone complains that he received poorer clothing than he had before, and thinks it is beneath him to wear the kind of clothing worn by another, you may judge from this how lacking you are in that holy and inner garment of the heart when you quarrel over garments for the body. But if allowance is made for your weakness and you do receive the same clothing you had put away, you must still keep it in one place under the common charge.

 

2. In this way, no one shall perform any task for his own benefit but all your work shall be done for the common good, with greater zeal and more dispatch than if each one of you were to work for yourself alone. For charity, as it is written, is not self-seeking (1 Cor 13:5) meaning tht it places the common good before its own, not its own before the common good. So whenever you show greater concern for the common good than for your own, you may know that you are growing in charity. Thus, let the abiding virtue of charity prevail in all things that minister to the fleeting necessities of life.

 

3. It follows, therefore, that if anyone brings something for their sons or other relatives living in the monastery, whether a garment or anything else they think is needed, this must not be accepted secretly as one's own but must be placed at the disposal of the superior so that, as common property, it can be given to whoever needs it. But if someone secretly keeps something given to him, he shall be judged guilty of theft.

 

4. Your clothing should be cleaned either by yourselves or by those who perform this service, as the superior shall determine, so that too great a desire for clean clothing may not be the source of interior stains on the soul.

 

5. As for bodily cleanliness too, a brother must never deny himself the use of the bath when his health requires it. But this should be done on medical advice, without complaining, so that even though unwilling, he shall do what has to be done for his health when the superior orders it. However, if the brother wishes it, when it might not be good for him, you must not comply with his desire, for sometimes we think something is beneficial for the pleasure it gives, even though it may prove harmful.

 

6. Finally, if the cause of a brother's bodily pain is not apparent, you make take the word of God's servant when he indicates what is giving him pain. But if it remains uncertain whether the remedy he likes is good for him, a doctor should be consulted.

 

7. When there is need to frequent the public baths or any other place, no fewer than two or three should go together, and whoever has to go somewhere must not go with those of his own choice but with those designated by the superior.

 

8. The care of the sick, whether those in convalescence or others suffering from some indisposition, even though free of fever, shall be assigned to a brother who can personally obtain from the pantry whatever he sees is necessary for each one.

 

9. Those in charge of the pantry, or of clothing and books, should render cheerful service to their brothers.

 

10. Books are to be requested at a fixed hour each day, and anyone coming outside that hour is not to receive them.

 

11. But as for clothing and shoes, those in charge shall not delay the giving of them whenever they are required by those in need of them.

 

 

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Chapter VI

 

Asking Pardon and Forgiving Offenses

 

1.Your should either avoid quarrels altogether or else put an end to them as quickly as possible; otherwise, anger may grow into hatred, making a plank out of a splinter, and turn the soul into a murderer. For so you read: Everyone who hates his brother is a murderer (1 Jn 3:15).

 

2. Whoever has injured another by open insult, or by abusive or even incriminating language, must remember to repair the injury as quickly as possible by an apology, and he who suffered the injury must also forgive, without further wrangling. But if they have offended one another, they must forgive one another's trespasses for the sake of your prayers which should be recited with greater sincerity each time you repeat them. Although a brother is often tempted to anger, yet prompt to ask pardon from one he admits to having offended, such a one is better than another who, though less given to anger, finds it too hard to ask forgiveness. But a brother who is never willing to ask pardon, or does not do so from his heart, has no reason to be in the monastery, even if he is not expelled. You must then avoide being too harsh in your words, and should they escape your lips, let those same lips not be ashamed to heal the wounds they have caused.

 

3. But whenever the good of discipline requires you to speak harshly in correcting your subjects, then, even if you think you have been unduly harsh in your language, you are not required to ask forgiveness lest, by practicing too great humility toward those who should be your subjects, the authority to rule is undermined. But you should still ask forgiveness from the Lord of all who knows with what deep affection you love even those whom you might happen to correct with undue severity. Besides, you are to love another with a spiritual rather than an earthly love.

 

 

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Chapter VII

 

Governance and Obedience

 

1. The superior should be obeyed as a father with the respect due him so as not to offend God in his person, and, even more so, the priest who bears responsibility for you all.

 

2. But it shall pertain chiefly to the superior to see that these precepts are all observed and, if any point has been neglected, to take care that the transgression is not carelessly overlooked but is punished and corrected. In doing so, he must refer whatever exceeds the limit and power of his office, to the priest who enjoys greater authority among you.

 

3. The superior, for his part, must not think himself fortunate in his exercise of authority but in his role as one serving you in love. In your eyes he shall hold the first place among you by the dignity of his office, but in fear before God he shall be as the least among you. He must show himself as an example of good works toward all. Let him admonish the unruly, cheer the fainthearted, support the weak, and be patient toward all (1 Thes 5:14). Let him uphold discipline while instilling fear. And though both are necessary, he should strive to be loved by you rather than feared, ever mindful that he must give an account of you to God.

 

4. It is by being more obedient, therefore, that you show mercy not only toward yourselves but also toward the superior whose higher rank among you exposes him all the more to greater peril.

 

 

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Chapter VIII

 

Observance of the Rule

 

1. The Lord grant that you may observe all these precepts in a spirit of charity as lovers of spiritual beauty, giving forth the good odor of Christ in the holiness of your lives: not as slaves living under the law but as men living in freedom under grace.

 

2. And that you may see yourselves in this little book, as in a mirror, have it read to you once a week so as to neglect no point through forgetfulness. When you find that you are doing all that has been written, give thanks to the Lord, the Giver of every good. But when one of you finds that he has failed on any point, let him be sorry for the past, be on his guard for the future, praying that he will be forgiven his fault and not be led into temptation.

[Onasander]

St. Francis' Rule

 

http://www.geocities.com/art_carroll/index.html

 

The Bull of the Lord Pope Honorius III

 

on the Rule of the Friars Minor

 

November 29, 1223 A. D.

 

Honorius

Bishop, Servant of the servants of God,

 

to our beloved sons, Friar Francis

and the other friars of the Order of the Friars Minor,

greetings and apostolic Benediction:

 

The Apostolic See is accustomed to grant the pious wishes and the upright desires of those petitioning to share in her benevolent favor. Wherefore, beloved sons in the Lord, having yielded to your pious entreaties, We confirm by Our apostolic authority the Rule of your Order, approved by Our precedessor, Pope Innocent, of good memory, quoted herein, and We thoroughly fortify with the partronage of this present writing that, which is as follows:

Chapter I

In the name of the Lord begins the life of the Friars Minor.

 

The Rule and life of the Friars Minor is this, namely, to observe the Holy Gospel of Our Lord Jesus Christ, by living in obedience, without anything of one's own, and in chastity.

 

Friar Francis promises obedience and reverence to the Lord Pope Honorius and his canonically elected successors, and to the Roman Church; and the other friars are bound to obey Friar Francis and his successors.

 

Chapter II

Concerning those who wish to adopt this life, and how they should be received.

 

If any would desire to adopt this life and would come to our brothers, let them send them to their Ministers provincial, to whom alone, and not to others, is the permission to receive friars conceded. Let the ministers indeed examine them diligently concerning the Catholic Faith and the sacraments of the Church.

 

And if they believe these things and want to observe them faithfully and firmly unto the end, and they have no wives or, if they do, their wives have already entered a monastery, or having taken a vow of continence, permission [to enter one] has been granted to them by authority of the bishop of the diocese, and the wives are of such an age that suspicion cannot arise concerning them, let them say unto these the word of the Holy Gospel (cf Mt 19:21), that they should go and sell all that is their own and strive to give it to the poor. But if they cannot do this, a good will suffices for them.

 

And let the friars and their ministers beware, lest they be sollicitous concering their temporal things, so that they may freely do with their own things, whatever the Lord will have inspired them. If however counsel is required, let the ministers have permission to send them to other God fearing men, by whose counsel their goods may be spent [erogentur] on the poor. Afterwards let them grant them the clothes of probation, that is, two tunics without a capuche, a cord [cingulum] , breeches, and a caparone [extending] to the cord, unless it seems to the same ministers [that it should be] otherwise according to God. Having truly finished the year of probation, let them be received to obedience, promising to observe always this life and Rule.

 

And in no manner will it be licit for them to go forth from this religious institute [de ista religione exire], according to the command of the Lord Pope, because according to the Holy Gospel "No one putting hand to the plow and turning back is fit for the Kingdom of God." (Lk 9:62)

 

And let those who have already promised obedience have a tunic with a capuche, and if they wish to have it, another without a capuche. And let those who are driven by necessity be able to wear footwear. And let all the friars wear cheep clothing and be able to patch these with sack-cloth and other pieces with the blessing of God. I warn and exhort them, not to despise nor judge men, whom they see clothed with soft and colored clothes, using danty food and drink, but rather let each one judge and despise his very self.

 

Chapter III

Concerning the divine office and fasting; and in what manner the brothers ought to go through the world.

 

Clerics are to perform [faciant] the divine office according to the Ordo of the Roman Church, except for the psalter, for which they can have beviaries.

 

Let the laymen indeed say twenty-four "Our Fathers" for matins; for lauds five ; for prime, terce, sext and none, for each of these seven, for vespers, however, twelve; for compline seven; and let them pray for the dead.

 

And let them fast from the Feast of All saints until Christmas. Indeed may those who voluntaritly fast the holy lent, which begins at Ephiphany and for the forty days that follow, which the Lord consecrated with His own holy fast, be blessed by the Lord, and let those who do not wish [to do so] not be constrained. But let them fast the other [lent] until the [day of the] Resurrection of the Lord.

 

At other times however they are not bound to fast, except on fridays. Indeed in time of manifest necessity the friars are not bound to the corporal fast.

 

Indeed, I counsel, warn and exhort my friars in the Lord Jesus Christ, that when they go about through the world, they are not to quarrel nor contend in words (cf 2 Tim 2:14), nor are they to judge others, but they are to be meek, peacible and modest, meek and humble, speaking uprightly to all, as is fitting. And they should not ride horseback, unless they are driven [to do so] by manifest necessity or infirmity.

 

Into whatever house they may enter, first let them say: "Peace to this house." (cf Lk 10:5) And according to the Holy Gospel it is lawful to eat of any of the foods, which are placed before them. (cf Lk 10:8)

 

Chapter IV

That the brothers should not receive money.

 

I firmly command all the friars, that in no manner are they to receive coins or money through themselves or through an interposed person. However for the necessities of the infirm and for the clothing of the other friars, only the ministers and the custodes are to conduct a sollicitous care, by means of spiritual friends, according to places and seasons and cold regions, as they see expedites necessity; with this always preserved, that, as has been said, they do not receive coins nor money.

 

Chapter V

On the manner of working.

 

Let those friars, to whom the Lord gives the grace to work, work faithfully and devotedly, in such a way that, having excluded idleness, the enemy of the soul, they do not extinguish the spirit of holy prayer and devotion, which all other temporal things should serve zealously [deservire]. Indeed concerning the wages of labor, let them receive for themselves and for their friars what is for the necessity of the body, except coins or money, and this [they should do] humbly, as befits the servants of God and the followers of most holy poverty.

 

Chapter VI

That the Friars are to appropriate nothing for themselves, and concerning the begging of alms and sick friars.

 

Let the Friars appropriate nothing for themselves, neither house nor place, nor any thing. And as pilgrims and exiles (cf 1 Pt 2:11) in this age let them go about for alms confidently, as ones serving the Lord in poverty and humility, nor is it proper that they be ashamed [to do so], since the Lord made Himself poor in this world (cf 2 Cor 8:9) for us. This is that loftiness of most high poverty, which has established you, my most dear Friars, as heirs and kings of the Kingdom of Heaven, making you poor in things, it has raised you high in virtues (cf Jm 2:5). Let this be your "portion", which leads you "into the land of the living" (cfr Ps 141,6). Cleaving totally to this, most beloved Friars, may you want to have nothing other under heaven in perpetuity, for the [sake of] the Name of Our Lord Jesus Christ.

 

And, wherever the friars are and find themselves, let them mutually show themselves to be among their family members. And let them without fear manifest to one another their own need, since, if a mother nourishes and loves her own son (cf 1 Th 2:7) according to the flesh, how much more diligently should he love and nourish his own spiritual brother?

 

And, if any of them should fall into infirmity, the other friars should care for him, as they would want to be cared for themselves.

 

Chapter VII

On the penance to be imposed on Friars who are sinning.

 

If any of the friars, at the instigation of the enemy, should sin mortally, for those sins, concerning which it has be ordained among the friars, that one have recourse to the Ministers provincial alone, the aforesaid friars are bound to have recourse to them as soon as they can, without delay. Indeed let the Ministers themselves, if they are priests, with mercy enjoin upon them a penance; if indeed they are not priests, let them have it enjoined by other priests of the order, as it will seem to them to better expedite [the matter] according to God. And they should beware, not to grow angry and be distressed on account of the sin of another, since anger and distress impede charity in themselves and in others.

 

Chapter VIII

 

On the election of the Minister general of this fraternity; and on the Chapter at Pentecost.

 

All the friars are bound to have always one of the friars of this very same religion as Minister general and servant of the whole fraternity and they are bound firmly to obey him. When he dies, let an election of a successor be made by the Ministers provincials and the custodes in the Pentecost Chapter, in which the ministers provincial are bound to convene at once [or at the same time], wherever it will have been determined by the minister general; and this once every three years or at another interval greater or less, as it will have been ordained by the aforesaid minister.

 

And if at any time it may appear to all the Ministers provincial and to the custodes, that the aforesaid minister is not sufficient for the service and common utility of the friars, the aforesaid friars, to whom the electing has been given, are bound in the Name of the Lord to choose another another as their guard [in custodem]. Indeed, after the Pentecost Chapter, let the ministers and custodes each be able, if they want and if it will seem to be expedient for them, once in the same year to call their friars together in chapter in their own custodies.

 

Chapter IX

On preachers.

 

Le the friars not preach in the diocese of any bishop, when he has spoken against their [preaching]. And let no friar at all [penitus] dare preach to the people, unless he will have been examined by the minister general of this fraternity and approved, and there be conceded to him by the same the office of preaching.

 

I also warn and exhort these same friars, that in preaching, that they do, their expressions be considered and chaste (cf Ps 11:7; 17:21), for [sake of] the utility and edification of the people, by announcing to them vices and virtues, punishment and glory with brevity of speech; since a brief word did the Lord speak upon the earth. (cf Rom 9:28)

 

Chapter X

On the admonition and correction of the friars.

 

Let the friars, who are ministers and servants of the other friars, visit and warn their friars and humbly and charitably correct them, not commanding them anything which is contrary to their soul and our Rule. Indeed let the friars, who are subjects, remember, that for the sake of God they have renounced their own wills. Whence I firmly command them, to obey thier ministers in all things which they have promised the Lord to observe and which are not contrary to their soul or to our Rule. And wherever the friars are, who know and understand, that they themselves are not able to observe the rule spiritually, they should and can have recourse to their ministers. Indeed let the ministers receive them charitably and kindly and be so familiar with them, that they can speak to them and act as lords with their servants; for so it should be, because the ministers are the servants of all the friars.

 

Indeed I warn and exhort the friars in the Lord Jesus Christ, that they beware of all pride, vain glory, envy, avarice (cf Lk 12:15), care and sollicitude for this age, detraction and murmuring, and that those who are ignorant of letters not care to learn letters; but let them strive, so that above all things they should desire to have the Spirit of the Lord and His holy operation, to pray always to Him with a pure heart and to have humility, [and] patience in persecution and in infirmity, and to love those who persecute and correct and accuse us, because the Lord says, "Love your enemies, pray for those who persecute and calumniate you" (Mt. 5:44). "Blessed are those who suffer persecution for justice's sake, for theirs is the kingdom of heaven" (Mt. 5:10). "He who has persevered until the end, however, will be saved" (Mt. 10:22).

 

Chapter XI

That the brothers should not enter the monasteries of nuns.

 

I frimly command all the brothers not to have suspicious company or conversation with women, and not to enter the monasteries of nuns, except those [friars] to whom special permission has been conceded by the Apostolic See; neither are they to be godfathers of men or women [so that] scandal may not arise on this account among the friars nor concerning them.

 

Chapter XII

Concerning those going among the Saracens and other infidels.

 

Let whoever of the friars who by divine inspiration wants to go among the saracens and other infidels seek permission for that reason from thier minister provincial. Indeed the ministers are to grant permission to go to none, except those whom seems to be fit to be sent.

 

For which sake I enjoin the ministers by obedience, to seek from the Lord Pope one of the cardinals of the Roman Church, who is to be the govenor, protector, and corrector of this fraternity, so that always subject and prostrate at the feet of this same Holy Church, stable in the Catholic Faith (cf Col 1:23) we may observe, what we have firmly promised: the poverty and humility and the Holy Gospel of Our Lord Jesus Christ.

 

The Confirmation of the Rule

Let it not be in any way licit to anyone among men to infringe this page of our confirmation, or to contravene it with rash daring. If anyone however would presume to attempt this, let him know himself to have incurred the indignation of the Omnipotent God and of Blessed Peter and Paul, His Apostles.

 

Given at the Lateran, on the third day of the Kalens of December, in the eight year of Our Pontificate.

[Zeke]

Immortal Gods.......that is thee longest post ever made by someone on these forums!

 

Zeke

[Silentium]

Err..wasn't Ora et labora enough? =)

[Favonius Cornelius]

What the hell is the point of this thread and what relation to Roman history?

[Ursus]

I consider Roman Catholicism and its derivatives on topic in a Roman religious forum.

 

Although I'm not exactly sure what we are supposed to do with this particular mammoth cut and paste job.

[Onasander]

I'm going to go indepth into discussions dealing with Pagan and early Christian paganism here in a few months, thought I'ld be fair and give everyone a chance to become aquainted with the material in order to adviod the discussion being between just Black Francis and I.

[Primus Pilus]

I'm also confused why this material was cut and pasted as some sort of primer to pagan/christian relations. A link would suffice... and these documents are hardly the beginning of the said discussion.

[Tobias]

Imagine the people in the time of St Benedict etc. who had to write these laws down

[Onasander]

I wanna talk about the monastic communities that devoloped in Egypt and Europe, and how they later influenced the middle ages in the Islamic World and Europe, as well as thier dissemination of philosophy and knoledge in general. Most people know diddly squat on this subject if their primary focus has been military or political. This site has next to nothing dealing with both Early Christianity or for that matter, paganism in the roman empire (which I'm not biased against talking about on a academic/scholarly level, just don't know nearly enough about the other side to give it justice).

 

If I jumped in head long into some deeply theological discussion about St. Nicholas or St. Mary or Egypt, some of the not so devotely Catholic or Orthodox on these boards would get confused and fall out; imagine if I started talking out Communal relations and obscure communities or rites, it would confuse the heck out of anyone.

 

This is a topic of great importance to any one studying roman history. I encourage pagans on these boards to go more indepth as well about thier areas of historic/theological knowledge and provide resources for greater understanding so others who don't know alot about the cult of Mithridities or Celtic Rituals can get involved too in a balanced discussion.

 

We focus too much on the martial and political, little on the theological and economic on this site. Someone had to take a stab at it.

[Tobias]

If you're looking for economic, i started a thread discussion on the wealth and currency of the Romans in another section.

[Ursus]

We focus too much on the martial and political, little on the theological and economic on this site. Someone had to take a stab at it.

14993[/snapback]

 

 

Of all the things you've ever written on this site, I am on the strongest agreement with this sentiment.

 

 

However, quite a few of us have been discussing topics related to Paganism and Christianity for a while now. Granted most of them haven't attracted large crowds, but they are on this board if you want to look back.

 

I encourage - I have formally requested - articles on Paganism and Christianity be submittted to this forum. If you have something to contribute, please do so.

[Ursus]

PS .... mod's note .... this thread will be retained for reference for anyone who wants info on the topic. But if you wish to discuss it further , please start a new topic so we don't have to scroll down through that mammoth first post. Thank you.

 

Thread locked.