THE RULE of ST. BENEDICT
REGULA SANCTI BENEDICTI

Chapters 58-73 
 

St. Benedict,  9th c. , Mals, Germany.


Engl. tr. L. Dysinger, O.S.B. Black-colored text is unique to the Rule of Benedict:
 B
ROWN text is common to both the Rule of Benedict and the Rule of the Master


Apr 11;  Aug 11;  Dec 11

RM 87 - 90

CHAPTER 58:  THE DISCIPLINE OF RECEIVING BROTHERS

LVIII  DE DISCIPLINA SUSCIPIENDORUM FRATRUM

 

 

ONE newly arriving to this way of life is not to be granted an easy entrance; 2 rather, as the apostle says, Test the spirits, whether they are from God (1 John 4:1). 3 Therefore if the one who comes perseveres in knocking and appears to patiently endure injuries done him and difficulties concerning his entrance for four or five days, and if he still persists in his petition, 4 entrance is to be granted him, and  he is to stay in the guest-house for a few days. 5 But after this he is to stay in the novitiate, where he is to meditate, eat, and sleep.

    1 Noviter veniens quis ad conversationem, non ei facilis tribuatur ingressus, 2 sed sicut ait apostolus: Probate spiritus si ex Deo sunt. 3 Ergo si veniens perseveraverit pulsans et illatas sibi iniurias et difficultatem ingressus post quattuor aut quinque dies visus fuerit patienter portare et persistere petitioni suae, 4 adnuatur ei ingressus et sit in cella hospitum paucis diebus. 5 Postea autem sit in cella noviciorum ubi meditent et manducent et dormiant.

   6 And to him a senior is to be deputed who is skilled at winning souls, who will watch over him with all care.

   6 Et senior eis talis deputetur qui aptus sit ad lucrandas animas, qui super eos omnino curiose intendat.

7  And it should be eagerly ascertained [:]

 7 Et sollicitudo sit

[1] whether he truly seeks God,

 si revera Deum quaerit,

[2] whether he is eager for the Work of God,

si sollicitus est ad opus Dei,

[3] for obedience,

 ad oboedientiam,

[4] and for humbling experiences.

ad opprobria.

8 To him should be proclaimed everything of the roughness and pain by which we journey towards God.

 8 Praedicentur ei omnia dura et aspera per quae itur ad Deum.

 9 If he promises perseverance in his stability, after a period of two months this Rule is to be read to him straight through 10 and then he is to be told: “Behold the law under which you wish to fight: if you are able to observe it, enter; if you are not able, freely depart.” 11 If he still stands firm, he is to be taken to the novitiate described above and again tested in all patience. 12 After a period of six months, the Rule is to be read to him again, so that he knows what he is entering. 13 And if he still stands firm, after four months the same Rule is to be read to him once again. 14 And if, having deliberated within himself, he promises to keep everything and to submit in all that he is ordered, then he is to be received into the community 15 knowing that the law of the Rule establishes that from that day he is no longer free to depart from the monastery 16 nor remove his neck from beneath the yoke of the Rule which after such prolonged deliberation he was free to either refuse or to accept.

   9 Si promiserit de stabilitate sua perseverantia, post duorum mensuum circulum legatur ei haec regula per ordinem 10 et dicatur ei: Ecce lex sub qua militare vis; si potes observare, ingredere; si vero non potes, liber discede. 11 Si adhuc steterit, tunc ducatur in supradictam cellam noviciorum et iterum probetur in omni patientia. 12 Et post sex mensuum circuitum legatur ei regula, ut sciat ad quod ingreditur. 13 Et si adhuc stat, post quattuor menses iterum relegatur ei eadem regula. 14 Et si habita secum deliberatione promiserit se omnia custodire et cuncta sibi imperata servare, tunc suscipiatur in congregatione, 15 sciens et lege regulae constitutum quod ei ex illa die non liceat egredi de monasterio, 16 nec collum excutere de sub iugo regulae quem sub tam morosam deliberationem  licuit aut excusare aut suscipere.

Apr 11;  Aug 11;  Dec 11

(RM 89 ) Cas.Inst.4.5

   17 The one being received is to make in the oratory before all a promise of

    17 Suscipiendus autem in oratorio coram omnibus promittat de

his stability,

stabilitate sua

his faithfulness to the way of life,  

et conversatione morum suorum

and obedience.

et oboedientia,
18 This is done before God and His saints so that if he ever acts otherwise he will know Who it is that condemns him -  the One whom he mocks. 18 coram Deo et sanctis eius, ut si aliquando aliter fecerit, ab eo se damnandum sciat quem irridit.
19 Concerning his promise he is to make a petition in the name of the saints whose relics are there and of the abbot who is present.  20 This petition he is to write with his own hand: or if he is illiterate, another is to write it at his request; and the novice is then to make his sign on it with his own hand and place it upon the altar.  21 When he has placed it there, the novice himself is to begin this verse:  19 De qua promissione sua faciat petitionem ad nomen sanctorum quorum reliquiae ibi sunt et abbatis praesentis. 20 Quam petitionem manu sua scribat, aut certe, si non scit litteras, alter ab eo rogatus scribat et ille novicius signum faciat et manu sua eam super altare ponat. 21 Quam dum imposuerit, incipiat ipse novicius mox hunc versum:

Uphold me, Lord, according to your word, and I shall live; let not my hope be put to shame (Ps 119:116).

Suscipe me, Domine, secundum eloquium tuum et vivam, et ne confundas me ab exspectatione  mea. 2

 22 This verse is to be repeated by the whole community three times, adding to it a “Glory be”. 23 Then the brother novice is to prostrate himself at the feet of all, so that they may pray for him: and from that day he is to be considered part of the community.

 2 Quem versum omnis congregatio tertio respondeat, adiungentes Gloria Patri. 23 Tunc ille frater novicius prosternatur singulorum pedibus ut orent pro eo, et iam ex illa die in congregatione reputetur.

24 If he has any possessions he should either first bestow them on the poor, or by a solemn deed of gift donate them to the monastery, keeping nothing for himself; 25 knowing that from that day onwards he will not even have power concerning his own body. 24 Res, si quas habet, aut eroget prius pauperibus aut facta sollemniter donatione conferat monasterio, nihil sibi reservans ex omnibus, 25 quippe qui ex illo die nec proprii corporis potestatem se habiturum scit.

chapter 58.26 Clothing of the monastery

 

   26 Immediately afterwards in the oratory he is to be stripped of his own garments which he is wearing, and be clothed in those of the monastery.Cas.Inst.4.5 27 Those garments which are taken from him are to be placed in the clothes-room and kept there, 28 so that if ever by the persuasion of the devil he consents (may it never happen!) to leave the monastery, he may be stripped of the things of the monastery and cast forth. 29 The petition, however, which the abbot received on the altar will not be given back to him, but will be kept in the monastery.

26 Mox ergo in oratorio exuatur rebus propriis quibus vestitus est et induatur rebus monasterii. 27 Illa autem vestimenta quibus exutus est reponantur in vestiario conservanda, 28 ut si aliquando suadenti diabolo consenserit ut egrediatur de monasterio - quod absit - tunc exutus rebus monasterii proiciatur. 29 Illam tamen petitionem eius, quam desuper altare abbas tulit, non recipiat, sed in monasterio reservetur.

 

 

Apr 13;  Aug 13;  Dec 13

(RM 90:5-6, 42-47)

CHAPTER 59:  SONS OF THE NOBILITY OR THE POOR WHO ARE OFFERED

LIX  DE FILIIS NOBILIUM AUT PAUPERUM QUI OFFERUNTUR

 

 

1 IF member of the nobility offers his son to God in the monastery and if the child is of  tender years, his parents are to make the petition of which we spoke above; 2 and, together with the offerings, they are to wrap that petition and the hand of the child in the altar-cloth, and so offer him.

    1 Si quis forte de nobilibus offerit filium suum Deo in monasterio, si ipse puer minor aetate est, parentes eius faciant petitionem quam supra diximus 2 et cum oblatione ipsam petitionem et manum pueri involvant in palla altaris, et sic eum offerant.

   3 With regard to his property in the same petition they are to promise under oath that they will never, either directly, through an intermediary, or in any other way give him anything or the means of having anything:  4 or else, if they are unwilling to do this and wish to give something as an benefaction to the monastery to win their reward, 5 they are to make a donation to the monastery of the property they wish to give, reserving to themselves, if they so wish the revenues. 6 And thus let every way be blocked, so that no sort of expectation will remain by which the child might be deceived and perish (may it never happen!), which experience has taught us may happen.

    3 De rebus autem suis, aut in praesenti petitione promittant sub iureiurando quia numquam per se, numquam per suffectam personam nec quolibet modo ei aliquando aliquid dant aut tribuunt occasionem habendi; 4 vel certe si hoc facere noluerint et aliquid offerre volunt in eleemosynam monasterio pro mercede sua, 5 faciant ex rebus quas dare volunt monasterio donationem, reservato sibi, si ita voluerint, usufructu. 6 Atque ita omnia obstruantur ut nulla suspicio remaneat puero per quam deceptus perire possit ‑‑ quod absit ‑‑ quod experimento didicimus.

   7 Those who are poorer are to do the same.  8 But those who have nothing whatever are to simply make the petition and offer their son along with the offerings before witnesses.

7 Similiter autem et pauperiores faciant. 8 Qui vero ex toto nihil habent, simpliciter petitionem faciant et cum oblatione offerant filium suum coram testibus.

 

 

Apr 14;  Aug 14;  Dec 14

(RM 83:3-7, 10-11)

CHAPTER 60: PRIESTS WHO WISH TO LIVE IN THE MONASTERY

LX  DE SACERDOTIBUS QUI FORTE VOLUERINT IN MONASTERIO HABITARE

 

 

   1 If anyone ordained to the priesthood asks to be received into the monastery, assent should not be granted him too quickly.  2 But if he definitively persists in this request, he must know that he will have to keep all the discipline of the Rule 3 and that nothing will be relaxed in his favor, for it is written:  Friend, for what have you come (Matt 26:50)? 4 Nevertheless, it is permitted him to stand in the next place after the abbot, to give the blessing, and to celebrate Mass if the abbot tells him to do so: 5 without this he is not to presume anything whatever, knowing that he is subject to the discipline of the Rule and that he should moreover give an example of humility to all. 6 And if there arises a question of an appointment or of other matters in the monastery, 7 he is to regard as his place that which corresponds to his time of entry in the monastery, and not that which was conceded him out of reverence for the priesthood.

1 Si quis de ordine sacerdotum in monasterio se suscipi rogaverit, non quidem citius ei assentiatur. 2 Tamen, si omnino persteterit in hac supplicatione, sciat se omnem regulae disciplinam servaturum, 3 nec aliquid ei relaxabitur, ut sit sicut scriptum est: Amice, ad quod venisti? 4 Concedatur ei tamen post abbatem stare et benedicere aut missas tenere, si tamen iusserit ei abbas; 5 sin alias, ullatenus aliqua praesumat, sciens se disciplinae regulari subditum, et magis humilitatis exempla omnibus det. 6 Et si forte ordinationis aut alicuius rei causa fuerit in monasterio, 7 illum locum attendat quando ingressus est in monasterio, non illum qui ei pro reverentia sacerdotii concessus est.

   8 With regard to clerics, if one of them has a similar desire and wishes membership in the monastery, he is to be placed in a middle rank; 9 and this only if they promise observance of the Rule and stability.

8 Clericorum autem si quis eodem desiderio monasterio sociari voluerit, loco mediocri collocentur; 9 et ipsi tamen si promittunt de observatione regulae vel propria stabilitate.

 

 

Apr 15;  Aug 15;  Dec 15

(RM 79: 23-28)

CHAPTER 61:  HOW VISITING MONKS ARE RECEIVED

LXI  DE MONACHIS PEREGRINIS, QUALITER SUSCIPIANTUR
 

 

1 IF a pilgrim-monk arrives from distant provinces and wishes to stay as a guest in the monastery, 2 and if he is content with the customs of the place as he finds them and does not by fussing trouble the monastery, 3 but is simply content with what he finds; he should be received for however long he wants.  4 Indeed, if he reasonably and with humble charity criticizes or suggests something, the abbot should prudently consider whether the Lord may not have sent him for this very reason.

1 Si quis monachus peregrinus de longinquis provinciis supervenerit, si pro hospite voluerit habitare in monasterio 2 et contentus est consuetudinem loci quam invenerit, et non forte superfluitate sua perturbat monasterium, 3 sed simpliciter  contentus est quod invenerit, suscipiatur quanto tempore cupit.  4 Si qua sane rationabiliter et cum humilitate caritatis  reprehendit aut ostendit, tractet abbas prudenter ne forte pro hoc ipsud eum Dominus direxerit.

   5 If he later wishes to fix his stability there this wish should not be refused, especially since his time as a guest allowed his life to be evaluated.

   5 Si vero postea voluerit stabilitatem suam firmare, non renuatur talis voluntas, et maxime quia tempore hospitalitatis potuit eius vita dinosci.

Apr 16;  Aug 16;  Dec 16

(cf.RM 83:17-22)

   6 But if during that time he was found to be fussy or prone to vice, not only should he be refused membership in the community, 7 but he should also be courteously told to depart, lest others be corrupted by his misery.

6 Quod si superfluus aut vitiosus inventus fuerit tempore hospitalitatis, non solum non debet sociari corpori monasterii, 7 verum etiam dicatur ei honeste ut discedat, ne eius miseria etiam alii vitientur.

   8 If, however, he is not the sort who deserves to be sent away, he should not only be received at his request into membership with the community; 9 he should, rather, be persuaded to stay so that by his example others may be taught, 10 because in every place we serve one Lord and fight under one King.  11 And if the abbot perceives that he is of this kind, he may put him in a somewhat higher place.  12 Not only a monk, but also one from the aforementioned grades of priests or clerics may be established by the abbot in a higher place than that of their time of entrance, if he perceives that their life merits it.

   8 Quod si non fuerit talis qui mereatur proici, non solum si petierit suscipiatur congregationi sociandus, 9 verum etiam suadeatur ut stet, ut eius exemplo alii erudiantur, 10 et quia in omni loco uni Domino servitur, uni regi militatur. 11 Quem si etiam talem esse perspexerit abbas, liceat eum in superiori aliquantum constituere loco. 12 Non solum autem monachum, sed etiam de suprascriptis gradibus sacerdotum vel clericorum stabilire potest abbas in maiori quam ingrediuntur loco, si eorum talem perspexerit esse vitam.

   13 But the abbot must be careful never to receive permanently a monk from another known monastery without the consent of his abbot or letters of recommendation, 14 for it is written:  What you do not want done to yourself, do not do to another (Tob 4:16).

   13 Caveat autem abbas ne aliquando de alio noto monasterio monachum ad habitandum suscipiat sine consensu abbatis eius aut litteras commendaticias, 14 quia scriptum est: Quod tibi non vis fieri, alio ne feceris.

 

 

Apr 17;  Aug 17;  Dec 17

(RM  - )

CHAPTER 62:  CONCERNING THE PRIESTS OF THE MONASTERY

LXII  DE SACERDOTIBUS MONASTERII

 

 

   1 If any abbot requests to have a priest or deacon ordained for himself, he should choose from among his own one who is worthy to function as a priest.  2 The one who is ordained is to be cautious of arrogance and pride 3 and not presume to do anything he has not been commanded by the abbot, knowing that he will be even more subject to the discipline of the Rule.  4 His priesthood must not cause him to forget  the obedience and discipline of the Rule; rather he should advance more and more towards God.

1 Si quis abbas sibi presbyterum vel diaconem ordinari petierit, de suis eligat qui dignus sit sacerdotio fungi. 2 Ordinatus autem caveat elationem aut superbiam, 3 nec quicquam praesumat nisi quod ei ab abbate praecipitur, sciens se multo magis disciplinae regulari subdendum. 4 Nec occasione sacerdotii obliviscatur regulae oboedientiam et disciplinam, sed magis ac magis in Deum proficiat.

   5 He is to always regard as his place that which corresponds to his entrance into the monastery, 6 except with regard to the service of the altar, or if the choice of the community and the will of the abbot promote him on account of the merit of his life. 7 Nevertheless, he is to know how to keep the rule constituted for deans and priors.  8 Should he presume to do otherwise he will be judged not a priest, but a rebel.  9 And if after frequent admonition he does not amend, the bishop himself is to be brought in as a witness.  10 If even then he does not amend, and his guilt is well-known, he is to be expelled from the monastery; 11 but only if his stubbornness is such that he will not submit or obey the Rule.

   5 Locum vero illum semper attendat quod ingressus est in monasterio, 6 praeter officium altaris, et si forte electio congregationis et voluntas abbatis pro vitae merito eum promovere voluerint. 7 Qui tamen regulam decanis vel praepositis constitutam sibi servare sciat. 8 Quod si aliter praesumpserit, non sacerdos sed rebellio iudicetur. 9 Et saepe admonitus si non correxerit, etiam episcopus adhibeatur in testimonio. 10 Quod si nec sic emendaverit, clarescentibus culpis, proiciatur de monasterio, 11 si tamen talis fuerit eius contumacia ut subdi aut oboedire regulae nolit.

 

 

Apr 18;  Aug 18;  Dec 18

(RM - )

CHAPTER 63:  RANK IN THE COMMUNITY

LXIII  DE ORDINE CONGREGATIONIS

 

 

   1 They are to keep their rank in the monastery which the time of their entry and the merit of their lives determines, or as the abbot constitutes. 2 For the abbot is not to disturb the flock committed to him, nor, acting as if his power were unlimited, establish anything unjustly: 3 instead he is always to ponder that for all his judgments and deeds he will have to give an account to God (cf .Luke 16:2).

    1 Ordines suos in monasterio ita conservent ut conversationis tempus ut vitae meritum discernit utque abbas constituerit. 2 Qui abbas non conturbet gregem sibi commissum nec, quasi libera utens potestate, iniuste disponat aliquid, 3 sed cogitet semper quia de omnibus iudiciis et operibus suis redditurus est Deo rationem.

   4 It is, therefore, in that order which he has constituted or which the brothers already have in relation to each other that they are to approach for the kiss of peace and Communion, intone psalms, and stand in choir: 5 And in absolutely every place, age is not to decide the order or be prejudicial to it; 6 for Samuel and Daniel were children when they judged the elders (1 Sam 3; Dan 13:44-62).

   4 Ergo secundum ordines quos constituerit vel quos habuerint ipsi fratres sic accedant ad pacem, ad communionem, ad psalmum imponendum, in choro standum; 5 et in omnibus omnino locis aetas non discernat ordines nec praeiudicet, 6 quia Samuel et Daniel pueri presbyteros iudicaverunt.

   7 Therefore, with the exception of those whom (as we have said) the abbot, after taking advice promotes, or demotes for certain reasons; all the rest are to have the order of their entry: 8 thus, for example, one who enters the monastery at the second hour of the day must know that he is junior to one who came at the first hour, whatever his age dignity. 9 But children are to be kept under discipline in all matters and by everyone.

   7 Ergo excepto hos quos, ut diximus, altiori consilio abbas praetulerit vel degradaverit certis ex causis, reliqui omnes ut convertuntur ita sint, 8 ut verbi gratia qui secunda hora diei venerit in monasterio iuniorem se noverit illius esse qui prima hora venit diei, cuiuslibet aetatis aut dignitatis sit, 9 pueris per omnia ab omnibus disciplina conservata.

Apr 19;  Aug 19;  Dec 19

(RM -)

   10 The juniors, therefore, are to honor their elders, and the elders love the younger.  11 In calling each other by name, no one is to address the other by his simple name; 12 rather, the elders are to call the juniors “brother”, and the younger call their elders nonnus, which means “reverend father”.  13 But the abbot, since he is believed to represent Christ, is to be called “Lord” and “abbot”; not for his own sake, but out of honor and love for Christ.  Let him ponder this, and behave in such a way as to be worthy of such honor.

    10 Iuniores igitur priores suos honorent, priores minores suos diligant. 11 In ipsa appellatione nominum nulli liceat alium puro appellare nomine, 12 sed priores iuniores suos fratrum nomine, iuniores autem priores suos nonnos vocent, quod intellegitur paterna reverentia. 13 Abbas autem, quia vices Christi creditur agere, dominus et abbas vocetur, non sua assumptione sed honore et amore Christi; 14 ipse autem cogitet et sic se exhibeat ut dignus sit tali honore.

   15 Wherever the brothers meet one another the junior is to ask a blessing of the elder.  16 And when a superior passes by, the subject is to rise and give him a place to sit;  nor should the junior presume to sit unless his senior bids him: let it be as it is written, outdo one another in showing honor (Rom 12:10).

15 Ubicumque autem sibi obviant fratres, iunior priorem benedictionem petat. 16 Transeunte maiore minor surgat et det ei locum sedendi, nec praesumat iunior consedere nisi ei praecipiat senior suus, 17 ut fiat quod scriptum est: Honore invicem praevenientes.

   18 Small children and adolescents in the oratory or at table are to keep with discipline to their proper ranks. 19 But outside or wherever else they may be, they are to receive care and discipline until they reach the age of reason.

18 Pueri parvi vel adulescentes in oratorio vel ad mensas cum disciplina ordines suos consequantur. 19 Foris autem vel ubiubi, et custodiam habeant et disciplinam, usque dum ad intellegibilem aetatem perveniant.

 

 

Apr 20;  Aug 20;  Dec 20

(cf. RM 93, title)

CHAPTER 64 THE APPOINTMENT OF THE ABBOT

LXIV  DE ORDINANDO ABBATE

 

 

 1 IN appointing an abbot this should always be the guiding principle: the one selected is to be chosen by the whole community acting in concord in the fear of God, or by some part of the community, however small, which possesses sounder counsel.  2 It is for the merit of his life and the wisdom of his teaching that the one appointed should be chosen, even if he comes last in community rank.

   1 In abbatis ordinatione illa semper consideretur ratio ut hic constituatur quem sive omnis concors congregatio secundum timorem Dei, sive etiam pars quamvis parva congregationis saniore consilio elegerit. 2 Vitae autem merito et sapientiae doctrina eligatur qui ordinandus est, etiam si ultimus fuerit in ordine congregationis.

   3 But even if it were the entire community that acted together in electing a person (and may this never happen!) who consented to their vices, 4 if these vices somehow came to the notice of the bishop in whose diocese the place belongs, or if they were perceived by the neighboring abbots or Christians, 5 then they would be obliged to prevent this depraved consensus from prevailing and to constitute instead a worthy steward for the house of God, 6 knowing that for this they will receive a good reward if act purely and out of zeal for God; and that to neglect this would on the contrary be sinful.

   3 Quod si etiam omnis congregatio vitiis suis - quod quidem absit - consentientem personam pari consilio elegerit, 4 et vitia ipsa aliquatenus in notitia episcopi ad cuius dioecesim pertinet locus ipse vel ad abbates aut christianos vicinos claruerint, 5 prohibeant pravorum praevalere consensum, sed domui Dei dignum constituant dispensatorem, 6 scientes pro hoc se recepturos mercedem bonam, si illud caste et zelo Dei faciant, sicut e diverso peccatum si neglegant.

Apr 21;  Aug 21;  Dec 21

(cf. RM 15:35; 27:25; 3:72)

   7 The one appointed abbot should always ponder what a burden he has received, and to whom he will have to give an account of his stewardship (Luke 16:2) 8 and he must know how much more fitting it is to provide for others than to preside over them.  9 He should therefore be learned in divine law, so that he knows how to bring forth new things and old (Matt 13:52).; he is to be chaste, sober, merciful, 10 and he should always allow mercy to triumph above judgment (Jas 2:13), so that he may receive mercy (Mt. 5:7).

   7 Ordinatus autem abbas cogitet semper quale onus suscepit et cui redditurus est rationem vilicationis suae, 8 sciatque sibi oportere prodesse magis quam praeesse. 9 Oportet ergo eum esse doctum lege divina, ut sciat et sit unde proferat nova et vetera, castum, sobrium, misericordem, 10 et semper superexaltet misericordiam iudicio, ut idem ipse consequatur.

   11 He is to hate vices and love the brothers.  12 But in correcting them he is to act prudently and avoid extremes, lest in trying too ardently to scrape off the rust, he breaks the vessel:13 his own frailty he must always keep before his eyes, recalling that the bruised reed is not to be broken (Isa 42:3).  14 By this we do not mean he should permit vices to sprout: on the contrary, he should prudently and charitably cut them off as he sees best for each, as we have said:

   11 Oderit vitia, diligat fratres. 12 In ipsa autem correptione prudenter agat et ne quid nimis, ne dum nimis eradere cupit aeruginem frangatur vas; 13 suamque fragilitatem semper suspectus sit, memineritque calamum quassatum non conterendum. 14 In quibus non dicimus ut permittat nutriri vitia, sed prudenter et cum caritate ea amputet, ut viderit cuique expedire sicut iam diximus,

RB 64 15 - Loved rather than feared plus amari quam timeri

 

15 and he should strive to be loved

rather than feared. (RA 7.3)

15 et studeat plus amari

quam timeri.

   16 He is not to be turbulent and anxious, nor excessive and obstinate, nor jealous and prone to suspicion; for otherwise he will never be at rest:  17 In his commands he is to be farsighted and considerate; and whether the works he enjoins concern God or the world he is to be discerning and moderate, 18 reflecting on the discretion of holy Jacob, who said: If I drive my flocks too hard, they will all die in one day (Gen 33:13). 19 Thus by means of this and other examples of discretion, the mother of virtue, he is to regulate everything so that the strong have something to yearn for and the weak are not frightened away. 

16 Non sit turbulentus et anxius, non sit nimius et obstinatus, non sit zelotypus et nimis suspiciosus, quia numquam requiescit; 17 in  ipsis imperiis suis providus et consideratus, et sive secundum Deum sive secundum saeculum sit opera quam iniungit, discernat et temperet, 18 cogitans discretionem sancti Iacob dicentis: Si greges meos plus in ambulando fecero laborare, morientur cuncti una die. 19 Haec ergo aliaque testimonia discretionis matris virtutum sumens, sic omnia temperet ut sit et fortes quod cupiant et infirmi non refugiant.

   20 And in particular he is to keep this Rule in every way, 21 so that, having ministered well, he will hear from the Lord what was heard by the good servant who gave grain to his fellow-servants in due season: 22 Truly I say to you, he said, he sets him over all his goods  (Matt 24:27)..

    20 Et praecipue ut praesentem regulam in omnibus conservet, 21 ut dum bene ministraverit audiat a Domino quod servus bonus qui erogavit triticum conservis suis in tempore suo: 22 Amen dico vobis, ait, super omnia bona sua constituit eum.

 

 

Apr 22;  Aug 22;  Dec 22

(cf. RM 92: 2.37; 93:47-66)

CHAPTER  65:  THE PRIOR OF THE MONASTERY

LXV. DE PRAEPOSITO MONASTERII

 

 

 1 Very often it happens that through the appointment of a Prior grave scandals arise in monasteries; for there are some who, inflated by a malignant spirit of pride and esteeming themselves to be second abbots, assume for themselves tyrannical power, and so feed scandals and create dissensions in the community: 3 and this occurs especially in those places where it is by the same bishop or the same abbots who ordain the abbot that the prior is himself ordained.  4 How absurd this is may easily be seen: for as soon as he is ordained he is given an incentive to pride, his thoughts suggesting to him that he is free from the authority of his abbot since he has been ordained by the very same persons.

l Saepius quidem contigit ut per ordinationem praepositi scandala gravia in monasteriis oriantur, 2 dum sint aliqui maligno spiritu superbiae inflati et aestimantes se secundos esse abbates, assumentes sibi tyrannidem, scandala nutriunt et dissensiones in congregationes faciunt, 3 et maxime in illis locis ubi ab eodem sacerdote vel ab eis abbatibus qui abbatem ordinant, ab ipsis etiam et praepositus ordinatur. 4 Quod quam sit absurdum facile advertitur, quia ab ipso initio ordinationis materia ei datur superbiendi, 5 dum ei suggeritur a cogitationibus suis exutum eum esse a potestate abbatis sui, 6 quia ab ipsis es et tu ordinatus a quibus et abbas.

   7 Thus arise jealousies, quarrels, detractions, competitiveness, dissensions, and depositions from office.  8 And while the abbot and Prior are opposed to one another it necessarily follows that through this dissension their souls are endangered: 9 and those who are subject to them, being flattered as followers, go to their destruction.  10 The blame for this perilous evil rests on the head of those who were the authors of such disorders.

7 Hinc suscitantur invidiae, rixae, detractiones, aemulationes, dissensiones, exordinationes, 8 ut dum contraria sibi abbas praepositusque sentiunt, et ipsorum necesse est sub hanc dissensionem animas periclitari, 9 et hi qui sub ipsis sunt, dum adulantur partibus, eunt in perditionem. 10 Cuius periculi malum illos respicit in capite qui talius inordinationis se fecerunt auctores.

Apr 23;  Aug 23;  Dec 23

(RM 93:74-88)

   11 Therefore we regard it expedient for the preservation of peace and charity that the organization of his monastery depend on the will of the abbot: 12 and. if possible, deans should conduct (as we have already arranged) all the affairs of the monastery according to the disposition of the Abbot; 13 so that, what is commited to several will not cause pride in any single one.

11 Ideo nos vidimus expedire propter pacis caritatisque custodiam in abbatis pendere arbitrio ordinationem monasterii sui; 12 et si potest fieri per decanos ordinetur, ut ante disposuimus, omnis utilitas monasterii, prout abbas disposuerit, 13 ut, dum pluribus committitur, unus non superbiat.

   14 But if either the the locale requires it or the community reasonably and with humility requests it, and if the abbot judges it expedient, 15 the abbot (with the counsel of God-fearing brothers) is to choose whomever he wishes and himself ordain him prior.

14 Quod si aut locus expetit aut congregatio petierit rationabiliter cum humilitate e abbas iudicaverit expedire, 15 quemcumque elegerit abbas cum consilio fratrum timentium Deum ordinet ipse sibi praepositum

   16 But this prior is to perform with reverence what the abbot demands of him, doing nothing contrary to the Abbot’s will organization; 17 for the more he is elevated above the rest, the more solicitously he ought to observe the precepts of the Rule.

16 Qui tamen praepositus illa agat cum reverentia quae ab abbate suo ei iniuncta fuerint, nihil contra abbatis voluntatem aut ordinationem faciens, 17 quia quantum praelatus est ceteris, ita eum oportet sollicitius observare praecepta regulae.  

   18 If this Prior proves to have vices, or is deceived by the haughtiness of pride, or proves to have contempt for the holy Rule, he is to be verbally admonished up to four times; 19 if he does not amend, the discipline of the Rule is to be applied to him. 20 But if even then he does not amend, he is to be deposed from the office of prior and another who is worthy be substituted in his place. 21  But if afterwards he is not quiet and obedient in the community, he is to be expelled from the monastery. 22  Nevertheless, the abbot is bear in mind that he must give an account to God of all his judgments, lest the flame of envy or jealousy be kindled in his soul.

l8 Qui praepositus si repertus fuerit vitiosus aut elatione deceptus superbire, aut contemptor sanctae regulae fuerit comprobatus, admoneatur verbis usque quater, 19 si non emendaverit, adhibeatur ei correptio disciplinae regularis. 20 Quod si neque sic correxerit, tunc deiciatur de ordine praepositurae et alius qui dignus est in loco eius surrogetur. 21 Quod si et postea in congregatione quietus et oboediens non fuerit, etiam de monasterio pellatur. 22 Cogitet tamen abbas se de omnibus iudiciis suis Deo reddere rationem ne forte invidiae aut zeli flamma urat animam.

 

 

Apr 24;  Aug 24;  Dec 24

(RM 95:1-3, 17-21;
 24: 15-17, 26-33)

CHAPTER 66:  THE MONASTERY PORTERS

LXVI. DE OSTIARIIS MONASTERII
 

 

   1 At the door of the monastery there should be placed a wise old man who knows how to take a message and give one, and whose maturity keeps him from wandering. 2 This porter ought to have his room near the door, so that those who arrive will always find someone present to take their message. 3 As soon as anyone knocks or a poor person calls out he should respond, Thanks be to God, or Please give your blessing;  4 and with all the gentleness of the fear of God, he is to respond quickly with the fervor of love. 5 If the porter requires help a younger brother should b given to him.

1 Ad portam monasterii ponatur senex sapiens, qui sciat accipere reponsum et reddere, et cuius maturitas eum non sinat vagari. 2 Qui portarius cellam debebit habere iuxta portam, ut venientes semper praesentem inveniant a quo responsum accipiant. 3 Et mox ut aliquis pulsaverit aut pauper clamaverit, Deo gratias respondeat aut Benedic, 4 et cum omni mansuetudine timoris Dei reddat responsum festinanter cum fervore caritatis. 5 Qui portarius si indiget solacio iuniorem fratrem accipiat.

   6  As regards the monastery: if possible it is to be so constituted that all necessities, such as water, mill, garden, and various crafts may be practiced within the monastery 7 so there will be no necessity for the monks to wander outside; for this is not at all good for their souls.

    6 Monasterium autem, si possit fieri, ita debet constitui ut omnia necessaria, id est aqua, molendinum, hortum, vel artes diversas intra monasterium exerceantur, 7 ut non sit necessitas monachis vagandi foris, quia omnino non expedit animabus eorum.

   8 As regards this Rule: we wish it to be frequently read in the community, so that none of the brothers may excuse themselves on account of ignorance.

    8 Hanc autem regulam saepius volumus in congregatione legi, ne quis fratrum se de ignorantia excuset.

 

 

Apr 25;  Aug 25;  Dec 25

(RM 66:1-7; 20:4)

CHAPTER 67:  BROTHERS WHO ARE SENT ON A JOURNEY

LXVII. DE FRATRIBUS IN VIAM DIRECTIS

 

 

   1 Brothers sent on a journey are to commend themselves to the prayers of all the brothers and of the abbot; 2 and always, at the last prayer of the Work of God, all those who are absent should be remembered.  3 Brothers returning from a journey, on the same day they come back, are to lie prostrate on the floor of the oratory at all the canonical hours at the end of the Work of God: 4 they request the prayers of all for their faults, in case they have seen or heard anything evil on their journey or have fallen into idle talk.

l Dirigendi fratres in via omnium fratrum vel abbatis se orationi commendent, 2 et semper ad orationem ultimam operis Dei commemoratio omnium absentum fiat. 3 Revertentes autem de via fratres ipso die quo redeunt per omnes canonicas horas, dum expletur opus Dei, prostrati solo oratorii 4 ab omnibus petant orationem propter excessos, ne qui forte surripuerint in via visus aut auditus malae rei aut otiosi sermonis.

   5 No one shall presume to tell others what he may have seen or heard outside the monastery, for this is very destructive. 6 If anyone so presumes, he is to be subjected to the punishment of the Rule. 7 It is to be the same with one who presumes to leave the enclosure of the monastery, whether to go anywhere or do anything,  however small, without the order of the abbot.

5 Nec praesumat quisquam referre alio quaecumque foris monasterium viderit aut audierit, quia plurima destructio est.VQuod si quis praesumpserit, vindictae regulari subiaceat. 7 Similiter et qui praesumpserit claustra monasterii egredi vel quocumque ire vel quippiam quamvis parvum sine iussione abbatis facere.

 

 

Apr 26;  Aug 26;  Dec 26

(RM  -)

CHAPTER 68: IF IMPOSSIBLE THINGS ARE COMMANDED OF A  BROTHER

LXVIII. SI FRATRI IMPOSSIBILIA INIUNGANTUR
 

 

   1 If a brother is commanded to do hard or impossible things, he should receive the order of his superior with all gentleness and obedience. 2 But if he sees that the measure of his strength is exceeded by the weight of theburden, he is to explain the cause of his incapacity  to his superior patiently and at an opportune time, 3 without showing pride, resistance, or contradiction. 4 But if after his explanation the superior persists in his command, the junior must know that this is best for him; 5 and out of love, confident of God’s help, he is to obey.

l Si cui fratri aliqua forte gravia aut impossibilia iniunguntur, suscipiat quidem iubentis imperium cum omni mansuetudine et oboedientia. 2 Quod si omnino virium suarum mensuram viderit pondus oneris excedere, impossibilitatis suae causas ei qui sibi praeest patienter et opportune suggerat, 3 non superbiendo aut resistendo vel contradicendo. 4 Quod si post suggestionem suam in sua sententia prioris imperium perduraverit, sciat iunior ita sibi expedire, 5 et ex caritate, confidens de adiutorio Dei, oboediat.

 

 

Apr 27;  Aug 27;  Dec 27

(RM -)

CHAPTER 69:  IN THE MONASTERY THEY MAY NOT PRESUME TO DEFEND ONE ANOTHER

LXIX. UT IN MONASTERIO NON PRAESUMAT ALTER ALTERUM DEFENDERE
 

 

   1 Every precaution must be taken that no one in the monastery presumes on any occasion to defend another monk or to act as his protector, 2 even if they are closely related by some sort of blood ties. 3 The monks must not presume to do this in any way whatever, because from it may arise the most grievous occasions of scandals. 4 If anyone transgresses this, he is to be severely punished.

l Praecavendum est ne quavis occasione praesumat alter alium defendere monachum in monasterio aut quasi tueri, 2 etiam si qualivis consanguinitatis propinquitate iungantur. Nec quolibet modo id a monachis praesumatur, quia exinde gravissima occasio scandalorum oriri potest. 4 Quod si quis haec transgressus fuerit, acrius coerceatur.

 

 

Apr 28;  Aug 28;  Dec 28

(cf. RM 14:79)

CHAPTER 70:  THAT THEY MAY NOT PRESUME TO STRIKE ONE ANOTHER AT WILL

LXX. UT NON PRAESUMAT PASSIM ALIQUIS CAEDERE
 

 

   1 So as to avoid in the monastery every occasion of presumption, 2 we decree that no one has the right to excommunicate or strike any of his brothers, unless he has received power do to so by the abbot. 3 For sinners are to be reproved before all, so that the rest may have fear. (I Tim. 5:20) 4 Children, however, up to fifteen years of age are to be kept under diligent and watchful discipline by all: 5 yet this too is to be done reasonably and with all measure.

    l Vitetur in monasterio omnis praesumptionis occasio; 2 atque constituimus ut nulli liceat quemquam fratrum suorum excommunicare aut caedere, nisi cui potestas ab abbate data fuerit. 3 Peccantes autem coram omnibus arguantur ut ceteri metum habeant. 4 Infantum vero usque quindecim annorum aetates disciplinae diligentia ab omnibus et custodia sit; 5 sed et hoc cum omni mensura et ratione.

   6 For if anyone without precept from the abbot presumes authority over those who are above that age, or if he acts towards children without discretion, he is to be subjected to the discipline of the Rule; 7 for it is written:  What you do not wish done to you, do not do to another (Tob 4:16)..

    6 Nam in fortiori aetate qui praesumit aliquatenus sine praecepto abbatis vel in ipsis infantibus sine discretione exarserit, disciplinae regulari subiaceat, 7 quia scriptum est: Quod tibi non vis fieri, alio ne feceris.

 

 

CApr 29;  Aug 29;  Dec 29

(RM -)

CHAPTER 71: THAT THEY SHOULD OBEY
 ONE ANOTHER

LXXI. UT OBOEDIENTES SIBI SINT INVICEM

 

 

   1 Not only is the blessing of obedience to be shown by all to the abbot; the brothers must also obey one another, 2 knowing that by this path of obedience they go to God.  3 The commands, therefore, of the abbot or the superiors appointed by him (to which we allow no unofficial orders to be preferred) are to  be given precedence.  4 For the rest let all the younger brothers obey their elders with all love and courtesy. 

l Oboedientiae bonum non solum abbati exhibendum est ab omnibus, sed etiam sibi invicem ita oboediant fratres, 2 scientes per hanc oboedientiae viam se ituros ad Deum. 3 Praemisso ergo abbatis aut praepositorum qui ab eo constituuntur imperio, cui non permittimus privata imperia praeponi, 4 de cetero omnes iuniores prioribus suis omni caritate et sollicitudine oboediant.

 5 Anyone who is found to be quarrelsome is to be corrected.  6 If anyone is rebuked by the abbot or by any superior in any way for however small a cause, 7 or if he comes to believe that any superior is angered or perplexed about him, however trivially; 8 he should immediately and without delay cast himself on the ground at his feet, remaining there to do penance until the turmoil is healed by the other's blessing.  9 But if any one is too haughty to do this, he should be subjected to corporal punishment: if he remains unyielding, he must be expelled from the monastery.

    5 Quod si quis contentiosus reperitur, corripiatur. 6 Si quis autem frater pro quavis minima causa ab abbate vel a quocumque priore suo corripitur quolibet modo, 7 vel si leviter senserit animos prioris cuiuscumque contra se iratos vel commotos quamvis modice, 8 mox sine mora tamdiu prostratus in terra ante pedes eius iaceat satisfaciens, usque dum benedictione sanetur illa commotio. 9 Quod qui contempserit facere, aut corporali vindictae subiaceat aut, si contumax fuerit, de monasterio expellatur.

 

 

 CHAPTER 72    *72.11; cf RB 4.21.  Ambr.Ps.118.18.10;   Cypr.Dom Or 15;     Life Ant 14(/15)

 

Apr 30;  Aug 30;  Dec 30

(RM- )

CHAPTER 72. THE GOOD ZEAL THAT MONKS OUGHT TO HAVE

LXXII. DE ZELO BONO QUOD DEBENT MONACHI HABERE

 

 

1 JUST as there is an evil zeal of bitterness

which separates from God

and leads to hell, 

1 Sicut est zelus amaritudinis malus

qui separat a Deo

et ducit ad infernum, 

 2 so there is a good zeal *[Ambr.Ps.118.18.10]

which separates from vices

and leads to God  and to life everlasting. 

 2 ita est zelus bonus

qui separat a vitia,

et ducit ad Deum  et ad vitam aeternam. 

   
 3 This zeal then, should be practiced by monks with the most fervent love.   3 Hunc ergo zelum ferventissimo amore exerceant monachi,

4 That is:  they should outdo one another in showing honor. (Rom 12:10)

 4 id est  ut honore se invicem praeveniant.

5 Let them most patiently endure one another’s infirmities, whether of body or of character.

5 Infirmitates suas sive corporum sive morum patientissime tolerent; 

6 Let them compete in showing obedience to one another. 

6 obedientiam sibi certatim impendant; 

7 None should follow what he judges useful for himself, but rather what is better for another: 

7 nullus quod sibi utile judicat sequatur, sed quod magis alio;  

8 They should practice fraternal charity with a pure love;

8 caritatem fraternitatis casto impendant;

9 to God offering loving reverence,*[Cypr]

9 amore Deum timeant;

10 loving their abbot with sincere and humble affection,

10 abbatem suum sincera et humili caritate diligant; 
11 preferring nothing whatever to Christ,*[Cypr; V.Ant.] 11 Christo omnino nihil praeponant,

12 and may he bring us all together to life everlasting.  Amen.

12 qui nos pariter ad vitam aeternam perducat.  Amen.

Ambr.Ps.118.18.10 *72.11; cf RB 4.21.   Cypr. Dom.Or.15;     Life Ant. 14(/15) 

 

PARITER: RB  20.5;  49.3;   53.4;   72.12;
?Reference to Cypr. epist. 76.7; quod idola 11.

 

May 1;  Aug 31;  Dec 31

(RM- )

CHAPTER 73. THE WHOLE OBSERVANCE OF JUSTICE IS NOT CONTAINED IN THIS RULE

LXXIII. DE HOC QUOD NON OMNIS IUSTITIAE OBSERVATIO IN HAC SIT REGULA CONSTITUTA

 

 

  1 WE have written this Rule so that, by observing it in monasteries, we may demonstrate that we have somewhat grasped honorable behavior and the beginnings of this way of life. 2 But for those hastening to the perfection of this way of life there are the teachings of the of the holy Fathers, the observance of which leads one to the heights of perfection. 3 For what page or what words are there in the divinely-inspired Old and New Testaments that are not a most direct norm for human life?

    l Regulam autem hanc descripsimus, ut hanc observantes in monasteriis aliquatenus vel honestatem morum aut initium conversationis nos demonstremus habere. 2   Ceterum ad perfectionem conversationis qui festinat, sunt doctrinae sanctorum patrum, quarum observatio perducat hominem ad celsitudinem perfectionis. Quae enim pagina aut qui sermo divinae auctoritatis veteris ac novi testamenti non est rectissima norma vita humanae?

  4 Or what book of the holy Catholic Fathers does not resoundingly proclaim the direct path by which we may reach our Creator? 5 Moreover, the Conferences of the Fathers, their Institutes and their Lives, as well as the Rule of our holy Father Basil - 6 what else are these for good-living and obedient monks than instruments of virtue? 7 But to us who are lazy, bad-living, and negligent they bring the blush of shame.

    4 Aut quis liber sanctorum catholicorum patrum hoc non resonat ut recto cursu perveniamus ad creatorem nostrum? 5 Necnon et Collationes Patrum et Instituta et Vitas eorum, sed et Regula sancti patris nostri Basilii, 6 quid aliud sunt nisi bene viventium et oboedientium monachorum instrumenta virtutum. 7 Nobis autem desidiosis et male viventibus atque neglegentibus rubor confusionis est.

  8 Whoever you are, therefore, hastening toward your heavenly homeland; fulfill with the help of Christ this little Rule for beginners we have written: 9 and then at last you will arrive under God’s protection at the loftier summits of doctrine and virtue we have spoken of above. Amen.

8 Quisquis ergo ad patriam caelestem festinas, hanc minimam inchoationis regulam descriptam, adiuvante Christo, perfice, 9 et tunc demum ad maiora quae supra commemoravimus doctrinae virtutumque culmina, Deo protegente, pervenies. Amen.

 

 


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