The Rule of Saint Benedict (chapters 58. On the Manner of Receiving Brethren–73. On the Fact That the Full Observance of Justice Is Not Established in This Rule)
The Rule of Saint Benedict
continued
Chapter 58. On the Manner of Receiving Brethren
When anyone is newly come for the reformation of his life, let him not be granted an easy entrance; but, as the Apostle says, “Test the spirits to see whether they are from God.” If the newcomer, therefore, perseveres in his knocking, and if it is seen after four or five days that he bears patiently the harsh treatment offered him and the difficulty of admission, and that he persists in his petition, then let entrance be granted him, and let him stay in the guest house for a few days. After that let him live in the novitiate, where the novices study, eat and sleep. A senior shall be assigned to them who is skilled in winning souls, to watch over them with the utmost care. Let him examine whether the novice is truly seeking God, and whether he is zealous for the Work of God, for obedience and for humiliations. Let the novice be told all the hard and rugged ways by which the journey to God is made.
If he promises stability and perseverance, then at the end of two months let this Rule be read through to him, and let him be addressed thus: “Here is the law under which you wish to fight. If you can observe it, enter; if you cannot, you are free to depart.” If he still stands firm, let him be taken to the above-mentioned novitiate and again tested in all patience. And after the lapse of six months let the Rule be read to him, that he may know on what he is entering. And if he still remains firm, after four months let the same Rule be read to him again. Then, having deliberated with himself, if he promises to keep it in its entirety and to observe everything that is commanded him, let him be received into the community. But let him understand that, according to the law of the Rule, from that day forward he may not leave the monastery nor withdraw his neck from under the yoke of the Rule which he was free to refuse or to accept during that prolonged deliberation.
He who is to be received shall make a promise before all in the oratory of his stability and of the reformation of his life and of obedience. This promise he shall make before God and His Saints, so that if he should ever act otherwise, he may know that he will be condemned by Him whom he mocks. Of this promise of his let him draw up a petition in the name of the Saints whose relics are there and of the Abbot who is present. Let him write this petition with his own hand; or if he is illiterate, let another write it at his request, and let the novice put his mark to it. Then let him place it with his own hand upon the altar; and when he has placed it there, let the novice at once intone this verse: “Receive me, O Lord, according to Your word, and I shall live: and let me not be confounded in my hope.” Let the whole community answer this verse three times and add the “Glory be to the Father.” Then let the novice brother prostrate himself at each one’s feet, that they may pray for him. And from that day forward let him be counted as one of the community.
If he has any property, let him either give it beforehand to the poor or by solemn donation bestow it on the monastery, reserving nothing at all for himself, as indeed he knows that from that day forward he will no longer have power even over his own body. At once, therefore, in the oratory, let him be divested of his own clothes which he is wearing and dressed in the clothes of the monastery. But let the clothes of which he was divested be put aside in the wardrobe and kept there. Then if he should ever listen to the persuasions of the devil and decide to leave the monastery (which God forbid), he may be divested of the monastic clothes and cast out. His petition, however, which the Abbot has taken from the altar, shall not be returned to him, but shall be kept in the monastery.
Chapter 59. On the Sons of Nobles and of the Poor Who Are Offered
If anyone of the nobility offers his son to God in the monastery and the boy is very young, let his parents draw up the petition which we mentioned above; and at the oblation let them wrap the petition and the boy’s hand in the altar cloth and so offer him. As regards their property, they shall promise in the same petition under oath that they will never of themselves, or through an intermediary, or in any way whatever, give him anything or provide him with the opportunity of owning anything. Or else, if they are unwilling to do this, and if they want to offer something as an alms to the monastery for their advantage, let them make a donation of the property they wish to give to the monastery, reserving the income to themselves if they wish. And in this way let everything be barred, so that the boy may have no expectations whereby (which God forbid) he might be deceived and ruined, as we have learned by experience.
Let those who are less well-to-do make a similar offering. But those who have nothing at all shall simply draw up the petition and offer their son before witnesses at the oblation.
Chapter 60. On Priests Who May Wish to Live in the Monastery
If anyone of the priestly order should ask to be received into the monastery, permission shall not be granted him too readily. But if he is quite persistent in his request, let him know that he will have to observe the whole discipline of the Rule and that nothing will be relaxed in his favor, that it may be as it is written: “Friend, for what have you come?” It shall be granted him, however, to stand next after the Abbot and to give blessings and to celebrate Mass, but only by order of the Abbot. Without such order let him not presume to do anything, knowing that he is subject to the discipline of the Rule; but rather let him give an example of humility to all. If there happens to be question of an appointment or of some business in the monastery, let him expect the rank due him according to the date of his entrance into the monastery, and not the place granted him out of reverence for the priesthood.
If any clerics, moved by the same desire, should wish to join the monastery, let them be placed in a middle rank. But they too are to be admitted only if they promise observance of the Rule and their own stability.
Chapter 61. How Pilgrim Monks Are To Be Received
If a pilgrim monk coming from a distant region wants to live as a guest of the monastery, let him be received for as long a time as he desires, provided he is content with the customs of the place as he finds them and does not disturb the monastery by superfluous demands, but is simply content with what he finds. If, however, he censures or points out anything reasonably and with the humility of charity, let the Abbot consider prudently whether perhaps it was for that very purpose that the Lord sent him. If afterwards he should want to bind himself to stability, his wish should not be denied him, especially since there has been opportunity during his stay as a guest to discover his character. But if as a guest he was found exacting or prone to vice, not only should he be denied membership in the community, but he should even be politely requested to leave, lest others be corrupted by his evil life.
If, however, he has not proved to be the kind who deserves to be put out, he should not only on his own application be received as a member of the community, but he should even be persuaded to stay, that the others may be instructed by his example, and because in every place it is the same Lord who is served, the same King for whom the battle is fought. Moreover, if the Abbot perceives that he is a worthy man, he may put him in a somewhat higher rank. And not only with regard to a monk but also with regard to those in priestly or clerical orders previously mentioned, the Abbot may establish them in a higher rank than would be theirs by date of entrance if he perceives that their life is deserving. Let the Abbot take care, however, never to receive a monk from another known monastery as a member of his community without the consent of his Abbot or a letter of recommendation; for it is written, “Do not to another what you would not want done to yourself.”
Chapter 62. On the Priests of the Monastery
If an Abbot desire to have a priest or a deacon ordained for his monastery, let him choose one of his monks who is worthy to exercise the priestly office. But let the one who is ordained beware of self-exaltation or pride; and let him not presume to do anything except what is commanded him by the Abbot, knowing that he is so much the more subject to the discipline of the Rule. Nor should he by reason of his priesthood forget the obedience and the discipline required by the Rule, but make ever more and more progress towards God. Let him always keep the place which he received on entering the monastery, except in his duties at the altar or in case the choice of the community and the will of the Abbot should promote him for the worthiness of his life. Yet he must understand that he is to observe the rules laid down by deans and Priors.
Should he presume to act otherwise, let him be judged not as a priest but as a rebel. And if he does not reform after repeated admonitions, let even the Bishop be brought in as a witness. If then he still fails to amend, and his offenses are notorious, let him be put out of the monastery, but only if his contumacy is such that he refuses to submit or to obey the Rule.
Chapter 63. On the Order of the Community
Let all keep their places in the monastery established by the time of their entrance, the merit of their lives and the decision of the Abbot. Yet the Abbot must not disturb the flock committed to him, nor by an arbitrary use of his power ordain anything unjustly; but let him always think of the account he will have to render to God for all his decisions and his deeds. Therefore in that order which he has established or which they already had, let the brethren approach to receive the kiss of peace and Communion, intone the Psalms and stand in choir. And in no place whatever should age decide the order or be prejudicial to it; for Samuel and Daniel as mere boys judged priests. Except for those already mentioned, therefore, whom the Abbot has promoted by a special decision or demoted for definite reasons, all the rest shall take their order according to the time of their entrance. Thus, for example, he who came to the monastery at the second hour of the day, whatever be his age or his dignity, must know that he is junior to one who came at the first hour of the day. Boys, however, are to be kept under discipline in all matters and by everyone.
The juniors, therefore, should honor their seniors, and the seniors love their juniors. In the very manner of address, let no one call another by the mere name; but let the seniors call their juniors Brothers, and the juniors call their seniors Fathers, by which is conveyed the reverence due to a father. But the Abbot, since he is believed to represent Christ, shall be called Lord and Abbot, not for any pretensions of his own but out of honor and love for Christ. Let the Abbot himself reflect on this, and show himself worthy of such an honor. And wherever the brethren meet one another the junior shall ask the senior for his blessing. When a senior passes by, a junior shall rise and give him a place to sit, nor shall the junior presume to sit with him unless his senior bid him, that it may be as was written, “In honor anticipating one another.”
Boys, both small and adolescent, shall keep strictly to their rank in oratory and at table. But outside of that, wherever they may be, let them be under supervision and discipline, until they come to the age of discretion.
Chapter 64. On Constituting an Abbot
In the constituting of an Abbot let this plan always be followed, that the office be conferred on the one who is chosen either by the whole community unanimously in the fear of God or else by a part of the community, however small, if its counsel is more wholesome. Merit of life and wisdom of doctrine should determine the choice of the one to be constituted, even if he be the last in the order of the community. But if (which God forbid) the whole community should agree to choose a person who will acquiesce in their vices, and if those vices somehow become known to the Bishop to whose diocese the place belongs, or to the Abbots or the faithful of the vicinity, let them prevent the success of this conspiracy of the wicked, and set a worthy steward over the house of God. They may be sure that they will receive a good reward for this action if they do it with a pure intention and out of zeal for God; as, on the contrary, they will sin if they fail to do it.
Once he has been constituted, let the Abbot always bear in mind what a burden he has undertaken and to whom he will have to give an account of his stewardship, and let him know that his duty is rather to profit his brethren than to preside over them. He must therefore be learned in the divine law, that he may have a treasure of knowledge from which to bring forth new things and old. He must be chaste, sober and merciful. Let him exalt mercy above judgment, that he himself may obtain mercy. He should hate vices; he should love the brethren. In administering correction he should act prudently and not go to excess, lest in seeking too eagerly to scrape off the rust he break the vessel. Let him keep his own frailty ever before his eyes and remember that the bruised reed must not be broken. By this we do not mean that he should allow vices to grow; on the contrary, as we have already said, he should eradicate them prudently and with charity, in the way which may seem best in each case. Let him study rather to be loved than to be feared.
Let him not be excitable and worried, nor exacting and headstrong, nor jealous and over-suspicious; for then he is never at rest. In his commands let him be prudent and considerate; and whether the work which he enjoins concerns God or the world, let him be discreet and moderate, bearing in mind the discretion of holy Jacob, who said, “If I cause my flocks to be overdriven, they will all die in one day.” Taking this, then, and other examples of discretion, the mother of virtues, let him so temper all things that the strong may have something to strive after, and the weak may not fall back in dismay. And especially let him keep this Rule in all its details, so that after a good ministry he may hear from the Lord what the good servant heard who gave his fellow-servants wheat in due season: “Indeed, I tell you, he will set him over all his goods.”
Chapter 65. On the Prior of the Monastery
It happens all too often that the constituting of a Prior gives rise to grave scandals in monasteries. For there are some who become inflated with the evil spirit of pride and consider themselves second Abbots. By usurping power they foster scandals and cause dissensions in the community. Especially does this happen in those places where the Prior is constituted by the same Bishop or the same Abbots who constitute the Abbot himself. What an absurd procedure this is can easily be seen; for it gives the Prior an occasion for becoming proud from the very time of his constitution, by putting the thought into his mind that he is freed from the authority of his Abbot: “For,” he will say to himself, “you were constituted by the same persons who constituted the Abbot.” From this source are stirred up envy, quarrels, detraction, rivalry, dissensions and disorders. For while the Abbot and the Prior are at variance, their souls cannot but be endangered by this dissension; and those who are under them, currying favor with one side or the other, go to ruin. The guilt for this dangerous state of affairs rests on the heads of those whose action brought about such disorder.
To us, therefore, it seems expedient for the preservation of peace and charity that the Abbot have in his hands the full administration of his monastery. And if possible let all the affairs of the monastery, as we have already arranged, be administered by deans according to the Abbot’s directions. Thus, with the duties being shared by several, no one person will become proud. But if the circumstances of the place require it, or if the community asks for it with reason and with humility, and the Abbot judges it to be expedient, let the Abbot himself constitute as his Prior whomsoever he shall choose with the counsel of God-fearing brethren. That Prior, however, shall perform respectfully the duties enjoined on him by his Abbot and do nothing against the Abbot’s will or direction; for the more he is raised above the rest, the more carefully should he observe the precepts of the Rule.
If it should be found that the Prior has serious faults, or that he is deceived by his exaltation and yields to pride, or if he should be proved to be a despiser of the Holy Rule, let him be admonished verbally up to four times. If he fails to amend, let the correction of regular discipline be applied to him. But if even then he does not reform, let him be deposed from the office of Prior and another be appointed in his place who is worthy of it. And if afterwards he is not quiet and obedient in the community, let him even be expelled from the monastery. But the Abbot, for his part, should bear in mind that he will have to render an account to God for all his judgments, lest the flame of envy or jealousy be kindled in his soul.
Chapter 66. On the Porters of the Monastery
At the gate of the monastery let there be placed a wise old man, who knows how to receive and to give a message, and whose maturity will prevent him from straying about. This porter should have a room near the gate, so that those who come may always find someone at hand to attend to their business. And as soon as anyone knocks or a poor man hails him, let him answer “Thanks be to God” or “A blessing!” Then let him attend to them promptly, with all the meekness inspired by the fear of God and with the warmth of charity. Should the porter need help, let him have one of the younger brethren. If it can be done, the monastery should be so established that all the necessary things, such as water, mill, garden and various workshops, may be within the enclosure, so that there is no necessity for the monks to go about outside of it, since that is not at all profitable for their souls.
We desire that this Rule be read often in the community, so that none of the brethren may excuse himself on the ground of ignorance.
Chapter 67. On Brethren Who Are Sent on a Journey
Let the brethren who are sent on a journey commend themselves to the prayers of all the brethren and of the Abbot; and always at the last prayer of the Work of God let a commemoration be made of all absent brethren. When brethren return from a journey, at the end of each canonical Hour of the Work of God on the day they return, let them lie prostrate on the floor of the oratory and beg the prayers of all on account of any faults that may have surprised them on the road, through the seeing or hearing of something evil, or through idle talk. And let no one presume to tell another whatever he may have seen or heard outside of the monastery, because this causes very great harm. But if anyone presumes to do so, let him undergo the punishment of the Rule. And let him be punished likewise who would presume to leave the enclosure of the monastery and go anywhere or do anything, however small, without an order from the Abbot.
Chapter 68. If a Brother Is Commanded to Do Impossible Things
If it happens that difficult or impossible tasks are laid on a brother, let him nevertheless receive the order of the one in authority with all meekness and obedience. But if he sees that the weight of the burden altogether exceeds the limit of his strength, let him submit the reasons for his inability to the one who is over him in a quiet way and at an opportune time, without pride, resistance, or contradiction. And if after these representations the Superior still persists in his decision and command, let the subject know that this is for his good, and let him obey out of love, trusting in the help of God.
Chapter 69. That the Monks Presume Not to Defend One Another
Care must be taken that no monk presume on any ground to defend another monk in the monastery, or as it were to take him under his protection, even though they be united by some tie of blood-relationship. Let not the monks dare to do this in any way whatsoever, because it may give rise to most serious scandals. But if anyone breaks this rule, let him be severely punished.
Chapter 70. That No One Venture to Punish at Random
Every occasion of presumption shall be avoided in the monastery, and we decree that no one be allowed to excommunicate or to strike any of his brethren unless the Abbot has given him the authority. Those who offend in this matter shall be rebuked in the presence of all, that the rest may have fear. But boys up to 15 years of age shall be carefully controlled and watched by all, yet this too with all moderation and discretion. Anyone, therefore, who presumes without the Abbot’s instructions to punish those above that age or who loses his temper with the boys, shall undergo the discipline of the Rule; for it is written, “Do not to another what you would not want done to yourself.”
Chapter 71. That the Brethren Be Obedient to One Another
Not only is the boon of obedience to be shown by all to the Abbot, but the brethren are also to obey one another, knowing that by this road of obedience they are going to God. Giving priority, therefore, to the commands of the Abbot and of the Superiors appointed by him (to which we allow no private orders to be preferred), for the rest let all the juniors obey their seniors with all charity and solicitude. But if anyone is found contentious, let him be corrected. And if any brother, for however small a cause, is corrected in any way by the Abbot or by any of his Superiors, or if he faintly perceives that the mind of any Superior is angered or moved against him, however little, let him at once, without delay, prostrate himself on the ground at his feet and lie there making satisfaction until that emotion is quieted with a blessing. But if anyone should disdain to do this, let him undergo corporal punishment or, if he is stubborn, let him be expelled from the monastery.
Chapter 72. On the Good Zeal Which Monks Ought to Have
Just as there is an evil zeal of bitterness which separates from God and leads to hell, so there is a good zeal which separates from vices and leads to God and to life everlasting. This zeal, therefore, the monks should practice with the most fervent love. Thus they should anticipate one another in honor; most patiently endure one another’s infirmities, whether of body or of character; vie in paying obedience one to another—no one following what he considers useful for himself, but rather what benefits another—; tender the charity of brotherhood chastely; fear God in love; love their Abbot with a sincere and humble charity; prefer nothing whatever to Christ. And may He bring us all together to life everlasting!
Chapter 73. On the Fact That the Full Observance of Justice Is Not Established in This Rule
Now we have written this Rule in order that by its observance in monasteries we may show that we have attained some degree of virtue and the rudiments of the religious life. But for him who would hasten to the perfection of that life there are the teachings of the holy Fathers, the observance of which leads a man to the height of perfection. For what page or what utterance of the divinely inspired books of the Old and New Testaments is not a most unerring rule for human life? Or what book of the holy Catholic Fathers does not loudly proclaim how we may come by a straight course to our Creator? Then the Conferences and the Institutes and the Lives of the Fathers, as also the Rule of our holy Father Basil—what else are they but tools of virtue for right-living and obedient monks? But for us who are lazy and ill-living and negligent they are a source of shame and confusion.
Whoever you are, therefore, who are hastening to the heavenly homeland, fulfil with the help of Christ this minimum Rule which we have written for beginners; and then at length under God’s protection you will attain to the loftier heights of doctrine and virtue which we have mentioned above.