Jamie Wood's List: Rule of Benedict

• 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

  • monks as tenants in tabernacle; tablernacle mentioned earlier in the prologue at least twice
• We are, therefore, about to found a school of the Lord's service,

  • school
• 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

  • anchorites as a more experienced cenobite
• a rule for that most valiant kind of monks, the Cenobites.

  • cenobites are most valiant kind of monk
• 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.

  • abbot as teacher
• he must give an account in the dread judgment of God of both his own teaching and of the obedience of his disciples

  • teaching
• 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

  • abbot as teacher/ example
• 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

  • distinction/ rank within the monastery forbidden; but abbot given discretion
• 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.

  • equality
• in his teaching
• let him show the severity of the master and the loving affection of a father

  • abbot as father/ master
• 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.

  • abbot treats monks differently
    idea of increasing the size of the flock
• 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.

  • abbot is responsible to god for souls of the monks
• 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.

  • whole community comes together to debate/ decide important matters; abbot has final say
• 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

  • rule is a final source of authority
• 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

  • elders come together to discuss more minor matters
• (56) To listen willingly to holy reading.

  • reading/ listening
• (61) To obey the commands of the Abbot in all things, even though he himself (which Heaven forbid) act otherwise

  • obedience to abbot
• But the workshop in which we perform all these works with diligence is the enclosure of the monastery, and stability in the community.

  • stability of community and enclosure of the monastery - same
• The first degree of humility is obedience without delay.

  • obedience - vital
• 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.

  • humility and disciplines proceed via a 'ladder'
• The third degree of humility is, that for the love of God a man subject himself to a Superior in all obedience,

  • obedience
• 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.

  • rule and examples of elders determine monks' actions
• 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.

  • study/ learning
• 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.

  • reading of bible and fathers to be made during the night offices
• 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

  • discretion to individuals to vary the psalms to be sung
• At the community exercises
• 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.

  • Deans and priors - to be selected according to their knowledge, not their rank; they can be deposed
• the seniors who have charge of them
• 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.

  • levels of punishment
• 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.

  • abbot in charge of punishment; small offences result in barring from mealtimes
• 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,

  • punishment for serious offences = exclusion from the community to greater degree
• 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.

  • ensuring that none associate with 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

  • abbot to send intermediaries to offenders; in secret; intermediaries are discreet elder brothers - keeps appearance of excommunication to rest of community.
• 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
• 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.

  • communal prayer is the most effective cure
• But if he is not healed even in this way, then finally let the Abbot dismiss him from the community
• 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.

  • return to the monastery is possible; cf. to conversion - they want people to join the community
• Every age and understanding should have its proper discipline.
• 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.

  • cellarer's attributes
• 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 the community is large, let assistants be given him
• 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.

  • monk to look after communal property
• 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.
• 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.

  • all receive the same; unless infirm
• 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

  • all serve in the kitchen, but again their are exceptions
• 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.

  • attendant for the sick is appointed
• Although human nature is of itself drawn to feel compassion for these life-periods, namely, old age and childhood, still, let the decree of the Rule make provision also for them. Let their natural weakness be always taken into account and let the strictness of the Rule not be kept with them in respect to food, but let there be a tender regard in their behalf and let them eat before regular hours.

  • concern for the old and the young

• Reading must not be wanting at the table of the brethren when they are eating. Neither let anyone who may chance to take up the book venture to read there; but let him who is to read for the whole week enter upon that office on Sunday. After Mass and Communion let him ask all to pray for him that God may ward off from him the spirit of pride. And let the following verse be said three times by all in the oratory, he beginning it: Domine, labia mea aperies, et os meum annuntiabit laudem tuam (Ps 50[51]:17), and thus having received the blessing let him enter upon the reading.

    

  Let the deepest silence be maintained that no whispering or voice be heard except that of the reader alone.

  • reader and reading
• Let the brother who is reader for the week take a little bread and wine before he beginneth to read, on account of Holy Communion, and lest it should be too hard for him to fast so long.

  • consideration for the weekly reader
• Making allowance for the infirmities of different persons,

  • variations in food + in the next thre extracts

• Let the same quantity of food, however, not be served out to young children but less than to older ones, observing measure in all things.

    

  But let all except the very weak and the sick abstain altogether from eating the flesh of four-footed animals.
• Of the Quantity of Drink

  • drink can also vary according to needs/ desires
• Let the Abbot provide for this; and so let him manage and adapt everything that souls may be saved, and that what the brethren do, they may do without having a reasonable cause to murmur.

  • abbots have discretion to adapt
• let all sit together in one place, and let one read the Conferences or the Lives of the Fathers, or something else that will edify the hearers; not, however, the Heptateuch or the Books of the Kings, because it would not be wholesome for weak minds to hear this part of the Scripture at that hour; they should, however, be read at other times. But if it was a fast-day, then, when Vespers have been said, and after a short interval, let them next come together for the reading of the Conferences, as we have said; and when the four or five pages have been read, or as much as the hour will permit, and all have assembled in one place during the time of the reading

  • reading - what is allowed and what not; 'weak minds' should not hear certain parts of scripture at certain times of day
• If, however, anyone is found to break this rule, let him undergo heavy punishment, unless the needs of guests should arise, or the Abbot should perhaps give a command to anyone.

  • abbot's permission obviates rule
• the Abbot's permission hath given him leave to do so, with the understanding that he atone the fault afterwards.
• If anyone doth not come to table before the verse, so that all may say the verse and pray together and sit down to table at the same time, let him be twice corrected for this, if he failed to come through his own fault and negligence. If he doth not amend after this, let him not be permitted to eat at the common table; but separated from the company of all, let him eat alone, his portion of wine being taken from him, until he hath made satisfaction and hath amended. In like manner let him suffer who is not present also at the verse which is said after the refection.

  • separation from common table as punishment
• But if anything should be offered to a brother by the Superior and he refuseth to accept it, and afterwards desireth what at first he refused or anything else, let him receive nothing at all, until he maketh due satisfaction.

  • respect for a superior
• Whoever is excommunicated for graver faults from the oratory and the table, let him, at the time that the Work of God is celebrated in the oratory, lie stretched, face down in silence before the door of the oratory at the feet of all who pass out. And let him do this until the Abbot judgeth that it is enough. When he then cometh at the Abbot's bidding, let him cast himself at the Abbot's feet, then at the feet of all, that they may pray for him. If then the Abbot ordereth it, let him be received back into the choir in the place which the Abbot shall direct; yet so that he doth not presume to intone a psalm or a lesson or anything else in the oratory, unless the Abbot again biddeth him to do so. Then, at all the Hours, when the Work of God is ended, let him cast himself on the ground in the place where he standeth, and thus let him make satisfaction, until the Abbot again biddeth him finally to cease from this penance.

  • satisfaction from excommunication - at abbot's discretion; and in stages, also seems to be a spatial component
• No one, however, should presume to sing or read unless he is able so to perform this office that the hearers may be edified

  • tasks can only be accomplished by those who are suitably trained
• in devout reading
• they devote to reading
• anyone desireth to read for himself, let him so read that he doth not disturb others
• apply themselves to reading until the second hour complete
• But after their repast let them devote themselves to reading or the psalms.
• During the Lenten season let them be employed in reading from morning until the third hour
• Above all, let one or two of the seniors be appointed to go about the monastery during the time that the brethren devote to reading and take notice, lest perhaps a slothful brother be found who giveth himself up to idleness or vain talk, and doth not attend to his reading, and is unprofitable, not only to himself, but disturbeth also others. If such a one be found (which God forbid), let him be punished once and again. If he doth not amend, let him come under the correction of the Rule in such a way that others may fear.

  • reading; plus and elder brother supervises the younger ones
• On Sunday also let all devote themselves to reading, except those who are appointed to the various functions. But if anyone should be so careless and slothful that he will not or cannot meditate or read, let some work be given him to do, that he may not be idle.
• A brother who is sent out on any business and is expected to return to the monastery the same day, may not presume to eat outside, even though he be urgently requested to do so, unless, indeed, it is commanded him by his Abbot. If he act otherwise, let him be excommunicated.

  • monks who go a short distance away may not eat while away
• When, therefore, a guest is announced, let him be met by the Superior and the brethren with every mark of charity. And let them first pray together, and then let them associate with one another in peace.

  • reception of visitors/ guests - they join in communal activity
• Let the divine law be read to the guest that he may be edified

  • reading to guests
• Let the greatest care be taken, especially in the reception of the poor and travelers, because Christ is received more specially in them; whereas regard for the wealthy itself procureth them respect.

  • poor are more significant than the wealthy
• let also a God-fearing brother have assigned to him the apartment of the guests

  • monk who acts to look after the guests
• On no account let anyone who is not ordered to do so, associate or speak with guests; but if he meet or see them, having saluted them humbly, as we have said, and asked a blessing, let him pass on saying that he is not allowed to speak with a guest.

  • monks to maintain separation from guests
• Let it not be allowed at all for a monk to give or to receive letters, tokens, or gifts of any kind, either from parents or any other person, nor from each other, without the permission of the Abbot. But even if anything is sent him by his parents, let him not presume to accept it before it hath been make known to the Abbot. And if he order it to be accepted, let it be in the Abbot's power to give it to whom he pleaseth. And let not the brother to whom perchance it was sent, become sad, that "no chance be given to the devil" (Eph 4:27; 1 Tm 5:14).

  • monks not to accept letters/ communication from outside
• Let clothing be given to the brethren according to the circumstances of the place and the nature of the climate in which they live, because in cold regions more in needed, while in warm regions less.

  • moderation of the rule
• If there be skilled workmen in the monastery, let them work at their art in all humility, if the Abbot giveth his permission

  • artists within the monastery
• On the other hand, as regards the prices of these things, let not the vice of avarice creep in, but let it always be given a little cheaper than it can be given by seculars,

  • prices charged are less from monks than from secular people

• Let easy admission not be given to one who newly cometh to change his life; but, as the Apostle saith, "Try the spirits, whether they be of God" (1 Jn 4:1). If, therefore, the newcomer keepeth on knocking, and after four or five days it is seen that he patiently beareth the harsh treatment offered him and the difficulty of admission, and that he persevereth in his request, let admission be granted him, and let him live for a few days in the apartment of the guests.

    

  But afterward let him live in the apartment of novices, and there let him meditate, eat, and sleep

  • temporal and spatial element to entry into community - in stages
• let the Abbot also have regard for the infirmities of the needy, not for the bad will of the envious
• Let a senior also be appointed for him, who is qualified to win souls, who will observe him with great care and see whether he really seeketh God, whether he is eager for the Work of God, obedience and humiliations.

  • a senior monk judges the sincerity of his desire to join the community
• let this Rule be read to him in order after the lapse of two months, and let it be said to him
• one or two of the seniors always remain with the brethren for the sake of discipline.
• And after the lapse of six months let the Rule be read over to him
• And if he still remaineth firm, let the same Rule be read to him again after four months
• And if, after having weighed the matter with himself he promiseth to keep everything, and to do everything that is commanded him, then let him be received into the community, knowing that he is now placed under the law of the Rule, and that from that day forward it is no longer permitted to him to wrest his neck from under the yoke of the Rule, which after so long a deliberation he was at liberty either to refuse or to accept.
• Let him who is received promise in the oratory, in the presence of all, before God and His saints

  • public promise
• Let him make a written statement of his promise in the name of the saints whose relics are there, and of the Abbot there present. Let him write this document with his own hand; or at least, if he doth not know how to write, let another write it at his request, and let the novice make his mark, and with his own hand place it on the altar

  • written document compiments the oral statement
• The let that novice brother cast himself down at the feet of all, that they may pray for him; and from that day let him be counted in the brotherhood.
• If he hath any property, let him first either dispose of it to the poor or bestow it on the monastery by a formal donation, reserving nothing for himself

  • property of new monks must be disposed of - to poor or to the monastery
• But let the clothes of which he was divested by laid by in the wardrobe to be preserved, that, if on the devil's suasion he should ever consent to leave the monastery (which God forbid) he be then stripped of his monastic habit and cast out.
• vested in the garb of the monastery

  • clothing as sign of monastic profession

• If it happen that a nobleman offereth his son to God in the monastery and the boy is of tender age, let his parents execute the written promise which we have mentioned above; and with the oblation let them wrap that document and the boy's hand in the altar cloth and thus offer him.

    

  As to their property, let them bind themselves under oath in the same document that they will never give him anything themselves nor through any other person, nor in any way whatever, nor leave a chance for his owning anything; or else, if they refuse to do this and want to make an offering to the monastery as an alms for their own benefit, let them make a donation to the monastery of whatever goods they wish to give, reserving to themselves the income of it, if they so desire.

  • how the children of rich parents are to be separated from the world and potential of inheriting possessions

• If a priest asketh to be received into the monastery, let consent not be granted too readily; still, if he urgently persisteth in his request, let him know that he must keep the whole discipline of the Rule, and that nothing will be relaxed in his favor, that it may be as it is written: "Friend, whereunto art thou come" (Mt 26:25)?

    

  It may be granted him, however, to stand next after the Abbot, and to give the blessing, or to celebrate Mass, but only if the Abbot ordereth him to do so; but if he doth not bid him, let him not presume to do anything under whatever consideration, knowing that he is under the discipline of the Rule, and let him rather give examples of humility to all. But if there is a question of an appointment in the monastery, or any other matter, let him be ranked by the time of his entry into the monastery, and not by the place granted him in consideration of the priesthood.

    

  But if a cleric, moved by the same desire, wisheth to join the monastery, let him too have a middle place, provided he promiseth to keep the Rule and personal stability.

  • priests may join the monastery provided they are permitted by abbot; must obey the rule; prescribes the rank he gets there
• If a monk who is a stranger, arriveth from a distant place and desireth to live in the monastery as a guest, and is satisfied with the customs he findeth there, and doth not trouble the monastery with superfluous wants, but is satisfied with what he findeth, let him be received for as long a time as he desireth. Still, if he should reasonably, with humility and charity, censure or point out anything, let the Abbot consider discreetly whether the Lord did not perhaps send him for that very purpose. If later on he desireth to declare his stability let his wish not be denied, and especially since his life could be known during his stay as a guest.

  • visitor monks are to be accommodated
• But if during the time that he was a guest he was found to be troublesome and disorderly, he must not only not associate with the monastic body but should even be politely requested to leave, that others may not be infected by his evil life.

  • bad visitor monks can be requested to leave

• But if he hath not been such as deserveth to be cast forth, he should not only be admitted to join the brotherhood, if he apply, but he should even be urged to remain, that others may be taught by his example, because we serve one Lord and fight under one King everywhere. If the Abbot recognize him to be such a one he may also place him in a somewhat higher rank.

    

  The Abbot may, however, place not only a monk, but also those of the aforesaid grades of priests and clerics, in a higher place than that of their entry, if he seeth their lives to be such as to deserve it. But let the Abbot take care never to admit a monk of any other known monastery to residence, without the consent of his Abbot or commendatory letters

  • monks can be admitted and can even be put in exalted positions if deserving

• Of the Priests of the Monastery

    

  If the Abbot desireth to have a priest or a deacon ordained, let him select from among his monks one who is worthy to discharge the priestly office.

    

  But let the one who hath been ordained be on his guard against arrogance and pride, and let him not attempt to do anything but what is commanded him by the Abbot, knowing that he is now all the more subject to the discipline of the Rule; and in consequence of the priesthood let him not forget the obedience and discipline of the Rule, but advance more and more in godliness.

    

  Let him, however, always keep the place which he had when he entered the monastery, except when he is engaged in sacred functions, unless the choice of the community and the wish of the Abbot have promoted him in acknowledgment of the merit of his life. Let him know, however, that he must observe the Rule prescribed by the Deans and the Superiors.

  • priests can be appointed by the abbot but they are not to become proud and should continue to observe the rule; if so, they can be removed from the monastery

• Of the Order in the Monastery

    

  Let all keep their order in the monastery in such wise, that the time of their conversion and the merit of their life distinguish it, or as the Abbot hath directed. Let the Abbot not disorder the flock committed to him, nor by an arbitrary use of his power dispose of anything unjustly; but let him always bear in mind that he will have to give an account to God of all his judgments and works. Hence in the order that he hath established, or that the brethren had, let them approach for the kiss of peace, for Communion, intone the psalms, and stand in choir.

    

  And in no place whatever let age determine the order or be a disadvantage; because Samuel and Daniel when mere boys judged the priests (cf 1 Sam 3; Dan 13:44-62). Excepting those, therefore, whom, as we have said, the Abbot from higher motives hath advanced, or, for certain reasons, hath lowered, let all the rest take their place as they are converted: thus, for instance, let him who came into the monastery at the second hour of the day, know that he is younger than he who came at the first hour, whatever his age or dignity may be.

    

  Children are to be kept under discipline at all times and by everyone. Therefore, let the younger honor their elders, and the older love the younger.

    

  In naming each other let no one be allowed to address another by his simple name; but let the older style the younger brethren, brothers; let the younger, however, call their elders, fathers, by which is implied the reverence due to a father. But because the Abbot is believed to hold the place of Christ, let him be styled Lord and Abbot, not only by assumption on his part, but out of love and reverence for Christ. Let him think of this and so show himself, that he be worthy of such an honor. Wherever, then, the brethren meet each other, let the younger ask the blessing from the older; and when the older passeth by, let the younger rise and give him place to sit; and let the younger not presume to sit down with him unless his elder biddeth him to do so, that it may be done as it is written: "In honor preventing one another" (Rom 12:10).

    

  Let children and boys take their places in the oratory and at table with all due discipline; outdoors, however, or wherever they may be, let them be under custody and discipline until they reach the age of understanding.

  • order within the monastery, especially relations between the young and the old, though it says that this should not be the case

• In the election of an Abbot let this always be observed as a rule, that he be placed in the position whom the whole community with one consent, in the fear of God, or even a small part, with sounder judgment, shall elect. But let him who is to be elected be chosen for the merit of his life and the wisdom of his doctrine, though he be the last in the community.

    

  But even if the whole community should by mutual consent elect a man who agreeth to connive at their evil ways (which God forbid) and these irregularities in some come to the knowledge of the Bishop to whose diocese the place belongeth, or to neighboring Abbots, or Christian people, let them not permit the intrigue of the wicked to succeed, but let them appoint a worthy steward over the house of God, knowing that they shall receive a bountiful reward for this action, if they do it with a pure intention and godly zeal; whereas, on the other hand, they commit a sin if they neglect it.

    

  But when the Abbot hath been elected let him bear in mind how great a burden he hath taken upon himself, and to whom he must give an account of his stewardship

  • election of the abbot
• Above all, let him take heed that he keep this Rule in all its detail;
• It often happeneth indeed, that grave scandals arise in monasteries out of the appointment of the Prior; since there are some who, puffed up with the wicked spirit of pride and thinking themselves to be second Abbots, set up a despotic rule, foster scandals, and excite quarrels in the community, and especially in those places where also the Prior is appointed by the same Bishop or the same Abbots who appointeth his Abbot. How foolish this is can easily be seen; because, from the very beginning of his appointment, matter for pride is furnished him, when his thoughts suggest to him that now he is exempt from the authority of the Abbot, because "thou too hast been appointed by those by whom the Abbot was appointed." From this source arise envy, discord, slander, quarrels, jealousy, and disorders.

  • position of prior can be source of dissension within monastery

• We foresee, therefore, that for the preservation of peace and charity it is best that the government of the monastery should depend on the will of the Abbot; and if it can be done, let the affairs of the monastery (as we have explained before) be attended to by deans, as the Abbot shall dispose; so that, the same office being shared by many, no one may become proud.

    

  If, however, the place require it, or the brotherhood reasonably and with humility make the request, and the Abbot shall deem it advisable, let the Abbot himself appoint as Prior whomever, with the advice of God-fearing brethren, he shall select. But let the Prior reverently do what his Abbot hath enjoined on him, doing nothing against the will or the direction of the Abbot; for the higher he is placed above others, the more careful should he be to obey the precepts of the Rule.

    

  If the Prior be found disorderly or blinded by vainglory, or hath been proved to be a contemner of the Holy Rule, let him be admonished up to the fourth time; if he doth not amend, let the correction of the regular discipline be applied to him. But if he doth not amend even then, let him be deposed from the office of priorship, and another who is worthy be appointed in his stead. But if even afterward he be not quiet and submissive in the brotherhood, let him also be expelled from the monastery.

  • abbot, not bishop, should appoint the prior and have the power of removing him
• Let a wise old man be placed at the door of the monastery, one who knoweth how to take and give an answer, and whose mature age doth not permit him to stray about.

  • monk as a porter
• If the porter hath need of assistance, let him have a younger brother.
• If it can be done, the monastery should be so situated that all the necessaries, such as water, the mill, the garden, are enclosed, and the various arts may be plied inside of the monastery, so that there may be no need for the monks to go about outside

  • necessities of life need to be inside so that monks do not need to go outside
• And let no one presume to relate to another what he hath seen or heard outside of the monastery, because it is most hurtful. But if anyone presume to do so, let him undergo the penalty of the Rule. In like manner let him be punished who shall presume to go beyond the enclosure of the monastery, or anywhere else, or to do anything, however little, without the order of the Abbot.

  • maintaining separation between monastery and the world
• If, however, he see that the gravity of the task is altogether beyond his strength

  • some tasks beyond the strength of monks

• If, however, after his explanation the Superior still insisteth on his command, let the younger be convinced that so it is good for him; and let him obey from love, relying on the help of God.

    
• Let every occasion for presumption be avoided in the monastery. We decree that no one be permitted to excommunicate or to strike any one of his brethren, unless the Abbot hath given him the authority

  • only abbot can grant authority within monastery
• Hence, granted the command of the Abbot and of the Superiors who are appointed by him (to which we do not permit private commands to be preferred), in other respects let the younger brethren obey their elders with all charity and zeal.

  • gradations within the monastery
• let him be expelled from the monastery.
• On the other hand, he that hasteneth on to the perfection of the religious life, hath at hand the teachings of the holy Fathers, the observance of which leadeth a man to the height of perfection. For what page or what utterance of the divinely inspired books of the Old and the New Testament is not a most exact rule of human life? Or, what book of the holy Catholic Fathers doth not loudly proclaim how we may go straight to our Creator? So, too, the collations of the Fathers, and their institutes and lives, and the rule of our holy Father, Basil -- what are they but the monuments of the virtues of exemplary and obedient monks?

  • other monastic rules and the Bible as models for monastic life

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