Holy Rule of St Benedict
Jan. 1—May 2—Sept. 1
PROLOGUE
Listen, my son, to your master’s precepts, and incline the ear of your heart. Receive willingly and carry out effectively your loving father’s advice, [Proverbs 1:8; 4:1, 10, 20; 6:20] that by the labor of obedience you may return to Him from whom you had departed by the sloth of disobedience. [Romans 5:19; Philippians 2:8]
To you, therefore, my words are now addressed, whoever you may be, who are renouncing your own will [self-will] to do battle under [fight for, militaturus] the Lord Christ, the true King, and are taking up the strong, bright weapons of obedience. [Ephesians 6:10–17; 1 Thessalonians 5:8; 1 Timothy 1:18; 6:12; 2 Timothy 2:3–4]
And first of all, whatever good work you begin to do, beg of Him with most earnest prayer to perfect [complete] it, that He who has now deigned [thought worthy] to count us among His sons may not at any time be grieved by our evil deeds. For we must always so serve Him with the good things He has given us [Matthew 25:14-30], that He will never as an angry Father disinherit His children, nor ever as a dread Lord, provoked by our evil actions, deliver us to everlasting punishment as wicked servants [Matthew 18:32] who would not follow Him to glory.
Jan. 2—May 3—Sept. 2
Let us arise, then, at last, for the Scripture stirs us up, saying, “Now is the hour for us to rise from sleep.” [Romans 13:11] Let us open our eyes to the deifying light [deificum lumen, Transfiguration, Luke 9:32], let us hear with attentive ears the warning which the divine voice cries daily to us, “Today if you hear His voice, harden not your hearts.” [Psalm 94/95:7-8] And again, “He who has ears to hear, let him hear what the Spirit says to the churches.” [Revelation 2:7] And what does He say? “Come, My children, listen to Me; I will teach you the fear of the Lord. [Psalm 33/34:11/12] Run while you have the light of life, lest the darkness of death overtake you.” [John 12:35]
Jan. 3—May 4—Sept. 3
And the Lord, seeking His laborer in the multitude to whom He thus cries out, says again, “Who is the man who will have life, and desires to see good days?” [Psalm 33/34:12/13] And if, hearing Him, you answer, “I am he,” God says to you, “If you will have true and everlasting life, keep your tongue from evil and your lips that they speak no guile. Turn away from evil and do good; seek after peace and pursue it. [Psalm 33/34:13-14/14-15] And when you have done these things, My eyes shall be upon you and My ears open to your prayers; and before you call upon Me, I will say to you, ‘Behold, here I am.’” [Isaiah 58:9; 65:24]
What can be sweeter to us, dear brethren, than this voice of the Lord inviting us? Behold, in His loving kindness the Lord shows us the way of life.
Jan. 4—May 5—Sept. 4
Having our loins girded [Luke 12:35], therefore, with faith and the performance of good works, let us walk in His paths by the guidance of the Gospel, that we may deserve to see Him who has called us to His kingdom. [1 Thessalonians 2:12]
For if we wish to dwell in the tent [tabernacle] of that kingdom, we must run to it by good deeds or we shall never reach it.
But let us ask the Lord, with the Prophet [David], “Lord, who shall dwell in Your tent, or who shall rest upon Your holy mountain?” [Ps 14/15:1]
After this question, brethren, let us listen to the Lord as He answers and shows us the way to that tent, saying, “He who walks without stain and practices justice [does what is right]; he who speaks truth from his heart; he who has not used his tongue for deceit; he who has done no evil to his neighbor; he who has given no place [does not listen] to slander against his neighbor.” [Psalm 14/15:2-3]
It is he who, under any temptation from the malicious devil, has brought him to naught [nothing; thwarted the devil] by casting him and his temptation from the sight of his heart; and who has laid hold of his [the devil’s] thoughts while they were still young and dashed them against Christ [the Rock]. [Psalm 14/15:4; 136/137:9]
It is they who, fearing the Lord, do not pride themselves on their good observance [works]; but, convinced that the good which is in them cannot come from themselves and must be from the Lord, glorify the Lord’s work in them, using the words of the Prophet, “Not to us, O Lord, not to us, but to Your name give the glory.” [Psalm 113:9 LXX, Vulgate; 115:1 KJV] Thus also the Apostle Paul attributed nothing of the success of his preaching to himself, but said, “By the grace of God I am what I am.” [1 Corinthians 15:10] And again he says, “He who glories, let him glory in the Lord.” [2 Corinthians 10:17]
Jan. 5—May 6—Sept. 5
Hence the Lord says in the Gospel, “Whoever listens to these words of Mine and acts upon them [does them], I will liken him to a wise man who built his house on rock. The floods came, the winds blew and beat against that house, and it did not fall, because it was founded on rock.” [Matthew 7:24-25]
Having given us these assurances, the Lord is waiting every day for us to respond by our deeds to His holy admonitions [warnings]. And the days of this life are lengthened and a truce granted us for this very reason, that we may amend our evil ways. As the Apostle [Paul] says, “Do you not know that God’s patience is inviting you to repent?” [Romans 2:4] For the merciful Lord tells us, “I desire not the death of the sinner, but that he should be converted and live.” [Ezekiel 33:11]
Jan. 6—May 7—Sept. 6
So, brethren, we have asked the Lord who is to dwell in His tent [tabernacle], and we have heard His commands to anyone who would dwell there [heaven]; it remains for us to fulfil those duties [In Latin: “The question is: will we fulfill the duties of an inhabitant?” The sense is this: we have heard the instruction for living there (and now have a chance of making our home where the Lord lives), but only if we fulfill the obligations of those who live there, i.e., angels and saints].
Therefore we must prepare our hearts and our bodies to do battle [militanda] under the [for the] holy obedience of His commands; and let us ask [pray] God that He be pleased to give us the help of His grace for anything which our nature finds hardly possible. And if we want to escape the pains of hell [gehennae] and attain life everlasting, then, while there is still time, while we are still in the body and are able to fulfil all these things by the light of this life, we must hasten to do now what will profit us for eternity.
Jan. 7—May 8—Sept. 7
And so we are going to establish a school for the service of the Lord. In founding it we hope to introduce nothing harsh or burdensome. But if a certain strictness results from the dictates of equity [balance] for the amendment [correction] of vices or the preservation of charity [love], do not be at once dismayed [frightened] and fly from the way [Acts 9:2] of salvation, whose entrance [beginning] cannot but be narrow [Matthew 7:14]. For as we advance [progress] in the religious [monastic way of] life and in faith, our hearts expand [broaden, swell] and we run the way of God’s commandments [Psalm 118/119:32] with unspeakable sweetness of love [1 Corinthians 2:9]. Thus, never departing from His school, but persevering in the monastery according to His teaching until death [Matthew 24:13; Acts 2:42; Philippians 2:8; 2 John 9; Revelation 2:10], we may by patience share [participate, participemur] in the sufferings [passionibus] of Christ and deserve to have a share [to be His companions, consortes] in His kingdom [Romans 6:8, 8:17; 2 Timothy 2:11-12: “If we be dead with Him, we shall also live with Him; if we suffer, we shall also reign with Him”].
Jan. 8—May 9—Sept. 8
CHAPTER 1
On the Kinds of Monks
It is well known that there are four kinds of monks. The first kind are the Cenobites [common life, Acts 2:32, 42; Hebrew 13:16]: those who live in monasteries and serve [militans] under a rule and an Abbot.
The second kind are the Anchorites [apart live, solitary] or Hermits [desert]: those who, no longer in the first fervor of their reformation [observance, monastic life], but after long probation [testing] in a monastery, having learned by the help of many brethren how to fight against the devil, go out well armed from the ranks of the community [fraternal battle-line] to the solitary [single] combat of the desert. They are able now, with no help save from God, to fight single-handed against the vices of the flesh and their own evil thoughts.
The third kind of monks, a detestable kind, are the Sarabaites [Coptic: man of city; didn’t follow canons]. These, not having been tested, as gold in the furnace [Proverbs 27:21; Sirach 2:5; Wisdom 3:6], by any rule or by the lessons of experience, are as soft as lead. In their works they still keep faith with the world, so that their tonsure [cut hair, as slaves for Christ] marks them as liars before God. They live in twos or threes, or even singly, without a shepherd, in their own sheepfolds and not in the Lord’s. Their law is the desire for self-gratification: whatever enters their mind or appeals to them, that they call holy; what they dislike, they regard as unlawful.
The fourth kind of monks are those called Gyrovagues [circle wander]. These spend their whole lives tramping [wandering] from province to province [region], staying as guests in different monasteries for three or four days at a time. Always on the move, with no stability, they indulge [serve] their own wills and succumb [give in] to the allurements [enticements] of gluttony, and are in every way worse than the Sarabaites. Of the miserable conduct [wretched lifestyle] of all such men it is better to be silent than to speak.
Passing these over, therefore, let us proceed, with God’s help, to lay down a rule for the strongest [most vigorous, fortissimum] kind of monks, the Cenobites.
Jan. 9—May 10—Sept. 9
CHAPTER 2
What Kind of Man the Abbot Ought to Be
An Abbot who is worthy to be over a monastery should always remember what he is called, and live up to the name of Superior. For he is believed to hold the place of Christ in the monastery, being called by a name of His [Christ is our Father, Who does not leave us orphans, John 14:18], which is taken from the words of the Apostle: “You have received a Spirit of adoption as sons, by virtue of which we cry, ‘Abba—Father!’” [Romans 8:15; Galatians 4:6]
Therefore the Abbot ought not to teach or ordain or command anything which is against the Lord’s precepts [Deuteronomy 8:3]; on the contrary, his commands and his teaching should be a leaven of divine justice kneaded [sprinkled] into the minds of his disciples. [Matthew 13:33]
Jan. 10—May 11—Sept. 10
Let the Abbot always bear in mind that at the dread Judgment of God there will be an examination of these two matters: his teaching and the obedience of his disciples. And let the Abbot be sure that any lack of profit the master of the house [paterfamilias, father of the family] may find in the sheep will be laid to the blame of the shepherd. On the other hand, if the shepherd has bestowed all his pastoral diligence on a restless, unruly [disobedient] flock and tried every remedy [cure] for their unhealthy [sick] behavior, then he will be acquitted at the Lord’s Judgment and may say to the Lord with the Prophet: “I have not concealed Your justice within my heart; Your truth and Your salvation I have declared. [Psalm 39/40:10/11] But they have despised and rejected me.” [Isaiah 1:2; Ezekiel 20:27] And then finally let death itself, irresistible [praevalens, prevailing], punish those disobedient sheep under his charge.
Jan. 11—May 12—Sept. 11
Therefore, when anyone receives the name of Abbot, he ought to govern his disciples with a twofold teaching. That is to say, he should show them all that is good and holy by his deeds even more than by his words, expounding the Lord’s commandments in words to the intelligent among his disciples, but demonstrating the divine precepts by his actions for those of harder hearts and ruder minds. And whatever he has taught his disciples to be contrary to God’s law, let him indicate by his example that it is not to be done, lest, while preaching to others, he himself be found reprobate [guilty, disqualified; 1 Corinthians 9:27], and lest God one day say to him in his sin, “Why do you declare My statutes and profess My covenant with your lips, whereas you hate discipline and have cast My words behind you?” [Psalm 49/50:16-17] And again, “You were looking at the speck in your brother’s eye, and did not see the beam in your own.” [Matthew 7:3]
Jan. 12—May 13—Sept. 12
Let him make no distinction of persons in the monastery. Let him not love one more than another, unless it be one whom he finds better in good works or in obedience. Let him not advance one of noble birth ahead of one who was formerly a slave, unless there be some other reasonable ground for it. But if the Abbot for just reason think fit to do so, let him advance one of any rank whatever. Otherwise let them keep their due places; because, whether slaves or freemen, we are all one in Christ [Galatians 3:28; Ephesians 6:8] and bear [John 19:17] an equal burden [yoke] of service in the army [militiam] of the same Lord. For with God there is no respect of persons [Romans 2:11]. Only for one reason are we preferred in His sight: if we be found better than others in good works and humility. Therefore let the Abbot show equal love to all and impose the same discipline on all according to their deserts [merita, merits].
Jan. 13—May 14—Sept. 13
In his teaching the Abbot should always follow the Apostle’s formula: “Reprove [correct, convince], entreat [appeal, encourage], rebuke [warn]” [2 Timothy 2:4]; threatening at one time and coaxing [encouraging] at another as the occasion may require, showing now the stern countenance of a master, now the loving affection of a father. That is to say, it is the undisciplined and restless whom he must reprove rather sharply; it is the obedient, meek and patient whom he must entreat to advance in virtue; while as for the negligent and disdainful [disrespectful], these we charge him to rebuke and correct.
And let him not shut his eyes to the faults of offenders; but, since he has the authority, let him cut out those faults by the roots as soon as they begin to appear, remembering the fate of Heli [Eli], the priest of Silo [Shiloh] [1 Samuel 2:12–4:18, Eli failed to correct his wicked sons and died]. The well-disposed [refined] and those of good understanding let him correct with verbal admonition the first and second time. But bold, hard, proud and disobedient characters he should curb at the very beginning of their ill-doing by stripes and other bodily punishments, knowing that it is written, “The fool is not corrected with words,” [Proverbs 18:2; 29:19] and again, “Beat your son with the rod and you will deliver his soul from death.” [Proverbs 23:14]
Jan. 14—May 15—Sept. 14
The Abbot should always remember what he is and what he is called, and should know that to whom more is committed, from him more is required [Luke 12:48]. Let him understand also what a difficult and arduous [demanding] task he has undertaken: ruling souls and adapting himself to a variety of characters. One he must coax [encourage], another scold [rebuke], another persuade [convince], according to each one’s character and understanding. Thus he must adjust and adapt himself to all in such a way that he may not only suffer no loss in the flock committed to his care, but may even rejoice in the increase of a good flock.
Jan. 15—May 16—Sept. 15
Above all let him not neglect or undervalue the welfare of the souls committed to him, in a greater concern for fleeting, earthly, perishable things; but let him always bear in mind that he has undertaken the government of souls and that he will have to give an account of them.
And if he be tempted to allege a lack of earthly means [resources as an excuse], let him remember what is written: “First seek the kingdom of God and His justice, and all these things shall be given you besides.” [Matthew 6:33] And again: “Nothing is wanting to those who fear Him.” [Psalm 33/34:9/10]
Let him know, then, that he who has undertaken the government of souls must prepare himself to render [give] an account of them. Whatever number of brethren he knows he has under his care, he may be sure beyond doubt that on Judgment Day he will have to give the Lord an account of all these souls, as well as of his own soul. [Hebrews 13:17]
Thus the constant apprehension [fearing] about his coming examination as shepherd concerning the sheep entrusted to him, and his anxiety over the account that must be given for others, make him careful of his own record. And while by his admonitions he is helping others to amend, he himself is cleansed of his faults.
Jan. 16—May 17—Sept. 16
CHAPTER 3
On Calling the Brethren for Counsel
Whenever any important business has to be done in the monastery, let the Abbot call together the whole community and state the matter to be acted upon. Then, having heard the brethren’s advice, let him turn the matter over in his own mind and do what he shall judge to be most expedient [best]. The reason we have said that all should be called for counsel is that the Lord often reveals to the younger what is best. [1 Samuel 3; Daniel 13;44-62; Matthew 11:25; Luke 10:21]
Let the brethren give their advice with all the deference [respect] required by humility, and not presume stubbornly to defend their opinions; but let the decision rather depend on the Abbot’s judgment, and all submit to whatever he shall decide for their welfare [beneficial for their salvation].
However, just as it is proper for the disciples to obey their master, so also it is his function to dispose [arrange] all things with prudence [foresight] and justice.
Jan. 17—May 18—Sept. 17
In all things, therefore, let all follow the Rule as guide, and let no one be so rash as to deviate from it. Let no one in the monastery follow his own heart’s fancy [will]; and let no one presume to contend with his Abbot in an insolent [arrogant, defiant] way or even outside of the monastery [in public]. But if anyone should presume to do so, let him undergo the discipline of the Rule. At the same time, the Abbot himself should do all things in the fear of God and in observance of the Rule, knowing that beyond a doubt he will have to render an account of all his decisions to God, the most just Judge.
But if the business to be done in the interests of the monastery be of lesser importance, let him take counsel with the seniors only. It is written, “Do everything with counsel, and you will not repent [regret] when you have done it.” [Sirach 32:24 Vulgate; Proverbs 31:3 LXX]
Jan. 18—May 19—Sept. 18
CHAPTER 4
What Are the Instruments of Good Works
1. In the first place, to love the Lord God with the whole heart, the whole soul, the whole strength. [Deuteronomy 6:4-5; Matthew 22:37-38; Mark 12:29-30; Luke 10:27]
2. Then, one’s neighbor as oneself. [Leviticus 19:18; Matt 22:39-40; Mark 12:31; Luke 10:27]
3. Then not to murder. [Exodus 20:13; Deuteronomy 5:17; Matthew 19:18; Mark 10:19; Luke 18:20; Romans 13:9;]
4. Not to commit adultery. [Exodus 20:14; Deuteronomy 5:18]
5. Not to steal. [Exodus 20:15; Deuteronomy 5:19]
6. Not to covet. [Exodus 20:17; Deuteronomy 5:21]
7. Not to bear [give] false witness. [Exodus 20:16; Deuteronomy 5:20]
8. To respect [honor] all men. [1 Peter 2:17]
9. And not to do to another what one would not have done to oneself. [Tobit 4:15/16; Matthew 7:12; Luke 6:31]
10. To deny oneself in order to follow Christ. [Matthew 16:24; Luke 9:23]
11. To chastise [discipline] the body. [1 Corinthians 9:27]
12. Not to become attached [cling] to pleasures.
13. To love fasting.
14. To relieve [assist] the poor.
15. To clothe the naked. [Matthew 25:36]
16. To visit the sick.
17. To bury the dead.
18. To help in trouble.
19. To console the sorrowing.
20. To become a stranger to the world’s ways.
21. To prefer nothing to the love of Christ.
Jan. 19—May 20—Sept. 19
22. Not to give way to anger.
23. Not to nurse [harbor, hold on to] a grudge.
24. Not to entertain [plot] deceit in one’s heart.
25. Not to give a false [hollow greeting of] peace.
26. Not to forsake [abandon] charity [love].
27. Not to swear [take an oath], for fear of perjuring oneself [swearing falsely]. [Matt. 5:33-37]
28. To utter truth from heart and mouth.
29. Not to return evil for evil. [1 Thessalonians 5:15; 1 Peter 3:9]
30. To do no wrong to anyone, and to bear [endure] patiently wrongs done to oneself.
31. To love one’s enemies. [Matthew 5:44; Luke 6:27]
32. Not to curse those who curse us, but rather to bless them. [Luke 6:28; 1 Corinthians 4:12; 1 Peter 3:9]
33. To bear [endure] persecution for justice’ sake [for pursuing righteousness, Matthew 5:10].
34. Not to be proud.
35. Not addicted to wine. [Titus 1:7; 1 Timothy 3:3]
36. Not a great eater [glutton].
37. Not drowsy [sleep too much].
38. Not lazy. [Romans 12:11]
39. Not a grumbler [complainer, murmurer; Exodus 15:24; 16:7].
40. Not a detractor [slanderer]. [Wisdom 1:11]
41. To put one’s hope in God.
42. To attribute [apply, credit] to God, and not to self, whatever good one sees in oneself.
43. But to recognize always that the evil is one’s own doing, and to impute [apply] it to oneself.
Jan. 20—May 21—Sept. 20
44. To fear the Day of Judgment.
45. To be in dread [tremble] of hell [gehennam].
46. To desire eternal life with all the passion of the spirit [desire of the Spirit].
47. To keep death daily before one’s eyes. [keep death suspect before your eyes]
48. To keep constant guard over the actions of one’s life.
49. To know for certain that God sees one everywhere.
50. When evil thoughts come into one’s heart, to dash them against Christ immediately.
51. And to manifest them to one’s spiritual father.
52. To guard one’s tongue against evil and depraved [perverse] speech.
53. Not to love much talking [long-winded conversations].
54. Not to speak useless words or words that move to laughter [empty babbling or joking].
55. Not to love much or boisterous laughter.
56. To listen willingly to holy reading.
57. To devote oneself frequently to prayer. [1 Thessalonians 5:17]
58. Daily in one’s prayers, with tears and sighs, to confess one’s past sins to God, and to amend [correct] them for the future.
59. Not to fulfil the desires of the flesh [Galatians 5:16]; to hate one’s own [self] will.
60. To obey in all things the commands of the Abbot, even though he himself (which God forbid) should act otherwise, mindful of the Lord’s precept, “Do what they say, but not what they do.” [Matthew 23:3]
61. Not to wish to be called holy before one is holy; but first to be holy, that one may be truly so called.
Jan. 21—May 22—Sept 21
62. To fulfill God’s commandments daily in one’s deeds.
63. To love chastity.
64. To hate no one.
65. Not to be jealous, not to harbor [practice] envy.
66. Not to love contention [quarreling].
67. To beware of haughtiness [flee pride].
68. And to respect the seniors.
69. To love the juniors.
70. To pray for one’s enemies in the love of Christ.
71. To make peace with one’s adversary [when disagreeing] before the sun sets.
72. And never to despair of God’s mercy.
[Ecce, Behold] These, then, are the tools [instrumenta] of the spiritual craft [artis, art]. If we employ [fulfill] them unceasingly day and night, and return them on the Day of Judgment, our compensation [reward] from the Lord will be that wage [recompense] He has promised [we will receive the reward from the Lord what He has promised]: “Eye has not seen, nor ear heard, what God has prepared for those who love Him.” [1 Corinthians 2:9]
Now the workshop in which we shall diligently execute [work] all these tasks is the enclosure of the monastery and stability in the community.
Jan. 22—May 23—Sept. 22
Chapter 5
On Obedience
The first degree [step/rung of ladder] of humility is obedience without delay. This is the virtue of those who hold nothing dearer to them than Christ; who, because of the holy service they have professed, and the fear of hell [gehennae], and the glory of life everlasting, as soon as anything has been ordered by the Superior, receive it as a divine command and cannot suffer any delay in executing it. Of these the Lord says, “As soon as he heard, he obeyed Me.” [Psalm 17/18:44/45] And again to teachers He says, “He who hears you, hears Me.” [Luke 10:16]
Such as these, therefore, immediately leaving their own affairs and forsaking their own [self] will, dropping the work they were engaged in and leaving it unfinished, with the ready [quick] step of obedience follow up with their deeds the voice of him who commands. And so as it were at the same moment the master’s command is given and the disciple’s work is completed, the two things being speedily accomplished together in the swiftness of the fear of God by those who are moved with the desire [love] of attaining life everlasting [love drives them to progress toward life eternal]. That desire [love] is their motive for choosing the narrow way [therefore they seize on the narrow way], of which the Lord says, “Narrow is the way that leads to life,” [Matthew 7:14] so that, not living according to their own choice nor obeying their own desires and pleasures [Jude 1:16] but walking by another’s judgment and command, they dwell in monasteries and desire to have an Abbot over them. Assuredly such as these are living up to that maxim of the Lord in which He says, “I have come not to do My own will, but the will of Him who sent Me.” [John 6:38]
Jan. 23—May 24—Sept. 23
But this very obedience will be acceptable to God and pleasing to men only if what is commanded is done without hesitation [non trepide, not fearful], delay [non tarde, not slowly], lukewarmness [non tepide, not listlessly/lazily], grumbling [murmuring], or objection [nolentis, unwilling]. For the obedience given to Superiors is given to God, since He Himself has said, “He who hears you, hears Me.” [Luke 10:16] And the disciples should offer their obedience with a good will, for “God loves a cheerful giver.” [2 Corinthians 9:7; Sirach 35:10] For if the disciple obeys with an ill will [grudgingly] and murmurs, not necessarily with his lips but simply in his heart, then even though he fulfill the command yet his work will not be acceptable to God, who sees that his heart is murmuring. And, far from gaining a reward for such work as this, he will incur the punishment due to murmurers [1 Corinthians 10:10; Numbers 14:2], unless he amend and make satisfaction. [Satisfaction shows that a person has become fully convinced of his own sin and wishes to make amends for it. As such, it is simply the acting out of humility. See Chapter 44.1-10]
Jan. 24—May 25—Sept. 24
CHAPTER 6
On the Spirit of Silence
[Taciturnitate = Taciturn, Quiet]
Let us do what the Prophet [David] says: “I said, ‘I will guard my ways, that I may not sin with my tongue. I have set a guard to my mouth. I was mute [silent] and was humbled, and kept silence even from good things.’” [Psalm 38/39:2–3; see also James 3:1-12] Here the Prophet shows that if the spirit of silence ought to lead us at times to refrain even from good speech, so much the more ought the punishment for sin make us avoid evil words.
Therefore, since the spirit of silence is so important, permission to speak should rarely be granted even to perfect [mature] disciples, even though it be for good, holy, edifying conversation; for it is written, “In much speaking you will not escape sin,” [Proverbs 10:19] and in another place, “Death and life are in the power of the tongue.” [Proverbs 18:21]
For speaking and teaching belong to the master; the disciple’s part is to be silent and to listen. And for that reason if anything has to be asked of the Superior, it should be asked with all the humility and submission inspired by reverence.
But as for coarse jests [crude jokes] and idle words or words that move to laughter, these we condemn [damnamus] everywhere [all places] with a perpetual ban [aeterna clausura, eternal closure], and for such conversation we do not permit a disciple to open his mouth.
Jan. 25—May 26—Sept. 25
CHAPTER 7
On Humility
Holy Scripture, brethren, cries out to us, saying, “Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted.” [Luke 14:11; 18:14; Matthew 23:12] In saying this it shows us that all exaltation is a kind of pride, against which the Prophet proves himself to be on guard when he says, “Lord, my heart is not exalted, nor are mine eyes lifted up; neither have I walked in great matters [things], nor in wonders [marvels] above me.” [Psalm 130/131:1] But how has he acted? “Rather have I been of humble mind than exalting myself; as a weaned child on its mother’s breast, so You solace [comfort] my soul.” [Psalm 130/131:2] [Literal translation: “But what if I was not feeling humbly? If I have exalted my soul? Then you will refuse me as a mother does a weaned child.” Meaning: if the weaned child were humble, it would accept without fuss the substitute for its mother’s breast; if it does not have a humble spirit, it will reach for the now forbidden breast, and so incur retribution.]
Hence, brethren, if we wish to reach the very highest point of humility and to arrive speedily at that heavenly exaltation to which ascent is made through the humility of this present life, we must by our ascending actions erect the ladder Jacob saw in his dream, on which Angels appeared to him descending and ascending. [Genesis 28:12] By that descent and ascent we must surely understand nothing else than this, that we descend by self-exaltation and ascend by humility. And the ladder thus set up is our life in the world, which the Lord raises up to heaven if our heart is humbled. For we call our body and soul the sides of the ladder, and into these sides our divine vocation [calling] has inserted [fixed, fitted] the different steps [rungs] of humility and discipline we must climb. [St Benedict has 12 steps/rungs/degrees of humility.]
Jan. 26—May 27—Sept. 26
The first degree [step] of humility, then, is that a person keep the fear of God before his eyes [Psalm 35/36:1/2] and beware of ever forgetting it. Let him be ever mindful of all that God has commanded; let his thoughts constantly recur [go back] to the hell-fire [gehenna] which will burn for their sins those who despise God, and to the life everlasting which is prepared for those who fear Him. Let him keep himself at every moment from sins and vices, whether of the mind, the tongue, the hands, the feet, or the self-will, and check also the desires of the flesh.
Jan. 27—May 28—Sept. 27
Let a man consider that God is always looking at him from heaven, that his actions are everywhere visible to the divine eyes and are constantly being reported to God by the Angels.[Psalm 13/14:2] This is what the Prophet shows us when he represents God as ever present within our thoughts, in the words “Searcher of minds and hearts is God” [Psalm 7:9/10] and again in the words “The Lord knows the thoughts of men.” [Psalm 93/94:11] Again he says, “You have read my thoughts from afar” [Psalm 138/139:2/3] and “The thoughts of men will confess to You.” [Psalm 75/76:10/11]
In order that he may be careful about his wrongful thoughts, therefore, let the faithful brother say constantly in his heart, “Then shall I be spotless before Him, if I have kept myself from my iniquity.” [Psalm 17/18:23/24]
Jan. 28—May 29—Sept. 28
As for self-will, we are forbidden to do our own will by the Scripture, which says to us, “Turn away from your own will,” [Sirach 18:30] and likewise by the prayer in which we ask God that His will be done in us. [Matthew 6:10] And rightly are we taught not to do our own will when we take heed to the warning of Scripture: “There are ways which to men seem right, but the ends of them plunge into the depths of hell”; [Proverbs 16:25] and also when we tremble at what is said of the careless: “They are corrupt and have become abominable in their wills.” [Psalm 13/14:1]
And as for the desires of the flesh, let us believe with the Prophet that God is ever present to us, when he says to the Lord, “Every desire of mine is before You.” [Psalm 37/38:9/10]
Jan. 29—May 30—Sept. 29
We must be on our guard, therefore, against evil desires, for death lies close by the gate of pleasure. Hence the Scripture gives this command: “Go not after your concupiscences [lusts].” [Sirach 18:30]
So therefore, since the eyes of the Lord observe the good and the evil [Proverbs 15:3] and the Lord is always looking down from heaven on the children of men “to see if there be anyone who understands and seeks God,” [Psalm 13/14:2] and since our deeds are daily, day and night, reported to the Lord by the Angels assigned to us, we must constantly beware, brethren, as the Prophet says in the Psalm, lest at any time God see us falling into evil ways and becoming unprofitable [worthless] [Psalm 13/14:3]; and lest, having spared us for the present because in His kindness He awaits our reformation [change], He say to us in the future, “These things you did, and I held My peace [was silent].” [Psalm 49/50:21]
Jan. 30—May 31—Sept. 30
The second degree [step] of humility is that a person love not his own will nor take pleasure in satisfying his desires, but model his actions [imitate by our deeds] on the [Voice] saying of the Lord, “I have come not to do My own will, but the will of Him who sent Me.” [John 6:38] It is written also, “Self-will has its punishment, but constraint [obedience to duty] wins a crown.” [a proverb from the Lives of Saints Agape, Chilonia, and Irene (three sisters and virgin martyrs)]
Jan. 31—June 1—Oct. 1
The third degree [step] of humility is that a person for love of God submit himself to his Superior in all obedience, imitating the Lord, of whom the Apostle says, “He became obedient even unto death.” [Philippians 2:8]
Feb 1—June 2—Oct 2
The fourth degree [step] of humility is that he hold fast to [embraces] patience with a silent mind [tacite conscientia, silent interior mental calmness] when in this obedience he meets with difficulties and contradictions and even any kind of injustice, enduring all without growing weary or running away. For the Scripture says, “He who perseveres to the end, he it is who shall be saved”; [Matthew 10:22] and again, “Let your heart take courage [be strengthened], and wait for the Lord!” [Psalm 26/27:14]
And to show how those who are faithful ought to endure all things, however contrary [difficult], for the Lord, the Scripture says in the person of the suffering, “For Your sake we are put to death all the day long; we are considered as sheep marked for slaughter.” [Romans 8:36; Psalm 43/44:22] Then, secure in their hope of a divine recompense [reward], they go on with joy to declare, “But in all these trials we conquer, through Him who has granted us His love [Him Who loved us].” [Romans 8:37] Again, in another place the Scripture says, “You have tested us, O God; You have tried us as silver is tried, by fire; You have brought us into a snare [trap]; You have laid afflictions [tribulations] on our back.” [Psalm 65/66:10–11] And to show that we ought to be under a Superior, it goes on to say, “You have set men over our heads.” [Psalm 65/66:12]
Moreover, by their patience those faithful ones fulfill the Lord’s command in adversities [difficulties] and injuries [injustices]: when struck on one cheek, they offer the other; when deprived of their tunic [shirt], they surrender also their cloak [coat]; when forced [pressed into service, Matthew 27:32] to go a mile, they go two [Matthew 5:39–41]; with the Apostle Paul they bear [endure] with false brethren [and endure persecution] and bless those who curse them. [2 Corinthians 11:26; 1 Corinthians 4:12]
Feb. 2—June 3—Oct. 3
The fifth degree of humility is that he hide from his Abbot none of the evil thoughts that enter his heart or the sins committed in secret, but that he humbly confess them. The Scripture urges us to this when it says, “Reveal your way to the Lord and hope in Him,” [Psalm 36/37:5] and again, “Confess to the Lord, for He is good, for His mercy endures forever.” [Psalm 105/106:1; Psalm 117/118:1] And the Prophet likewise says, “My offense I have made known to You, and my iniquities I have not covered up. I said: ‘I will declare against myself my iniquities to the Lord;’ and ‘You forgave the wickedness of my heart.’” [Psalm 31/32:5]
Feb. 3—June 4—Oct. 4
The sixth degree of humility is that a monk be content with the poorest and worst of everything, and that in every occupation assigned him he consider himself a bad and worthless workman, saying with the Prophet, “I am brought to nothing and I am without understanding; I have become as a beast of burden before You, and I am always with You.” [Psalm 72/73:22–23]
Feb. 4—June 5—Oct. 5
The seventh degree [step] of humility is that he consider himself lower [inferiorem] and of less account [viliorem, more worthless] than anyone else, and this not only in verbal protestation [pronounced with his tongue] but also with the most heartfelt inner conviction [believes in the deep affection of his heart], humbling himself and saying with the Prophet, “But I am a worm and no man, the scorn of men and the outcast of the people. [Psalm 21/22:7] After being exalted, I have been humbled and covered with confusion.” [Psalm 87/88:16] And again, “It is good for me that You have humbled me, that I may learn Your commandments.” [Psalm 118/119:71, 73]
Feb. 5—June 6—Oct. 6
The eighth degree [step] of humility is that a monk do nothing except what is commended by the common Rule of the monastery and the example of the elders [majorum, seniors].
Feb. 6—June 7—Oct. 7
The ninth degree [step] of humility is that a monk restrain [prohibeat, forbids] his tongue and keep silence [taciturnitatem, taciturn, intrinsic silence], not speaking until he is questioned. For the Scripture shows that “in much speaking there is no escape from sin” [Proverbs 10:19] and that “the talkative man is not stable [dirigitur, walk straight] on the earth.” [Psalm 139/140:12]
Feb. 7—June 8—Oct. 8
The tenth degree [step] of humility is that he be not ready and quick to laugh, for it is written, “The fool lifts up his voice in laughter.” [Sirach 21:20/23]
Feb. 8—June 9—Oct. 9
The eleventh degree [step] of humility is that when a monk speaks he do so gently and without laughter, humbly and seriously, in few and sensible words, and that he be not noisy [clamorous] in his speech [voice]. It is written, “A wise man is known by the fewness of his words.” [Proverbs 17:27-28; Sirach 20:1; also in: The Sentences of Sextus, 145]
Feb. 9—June 10—Oct. 10
The twelfth degree [step] of humility is that a monk not only have humility in his heart but also by his very appearance [corpore, body] make it always manifest [indicet, indicate] to those who see him. That is to say that whether he is at the Work of God [opere Dei, prayer services], in the oratory [chapel], in the monastery, in the garden, on the road, in the fields or anywhere else, and whether sitting, walking or standing, he should always have his head bowed and his eyes toward the ground [gaze downcast/fixed to the earth]. Feeling the guilt of his sins at every moment [hora, hour], he should consider himself already present at the dread Judgment and constantly [sempre, always] say in his heart what the publican in the Gospel said with his eyes fixed on the earth: “Lord, I am a sinner and not worthy to lift up my eyes to heaven”; [Luke 18:13; see also Matthew 8:8] and again with the Prophet: “I am bowed down and humbled everywhere.” [Psalm 37/38:7–9 LXX/Vulgate, 38:6 KJV; Psalm 118/119:107]
[Note St Benedict begins Chapter 7 On Humility with Luke 18:14 and ends with Luke 18:13]
Having climbed [ascensis, ascended] all these steps of humility, therefore, the monk will presently come [soon arrive] to that perfect love [caritatem] of God which casts out fear. [1 John 4:18] And all those precepts [universa, all things] which formerly he had not observed without fear, he will now begin to keep [guard] by reason of that love, without any effort [labor], as though naturally and by habit. No longer will his motive be the fear of hell [gehennae], but rather the love [amore] of Christ, good habit [itself] and delight in the virtues which the Lord will deign [find worthy] to show forth [manifest] by the Holy Spirit in His servant [workman] now cleansed from vice and sin.
Feb. 10—June 11—Oct. 11
CHAPTER 8
On the Divine Office [= Vigil/Matins] During the Night
In winter time, that is from the Calends [1st] of November until Easter [Pascha], the brethren shall rise at what is calculated [according to the consideration of reason] to be the eighth hour of the night [8 hours after nightfall], so that they may sleep somewhat longer than half [middle of] the night and rise with their rest completed [with their food digested]. And the time that remains after the Night Office [vigilias/Vigil/Matins] should be spent [served] in study [meditationi, meditation] by those brethren who need a better knowledge of the Psalter or the lessons [lectionum, Scripture readings].
From Easter [Pascha] to the aforesaid Calends [1st] of November, the hour of rising should be so arranged that the Morning Office [matutini/Lauds], which is to be said at daybreak [beginning light], will follow the Night Office [vigiliarum/Vigil/Matins] after a very short interval, during which the brethren may go out for the necessities of nature. [St Benedict’s monks probably retired in the winter at 7pm, and arose at 2am for vigiliarum/Vigil/Matins, then a short break, followed by matutini/Lauds at the beginning of light. Literal translation: However, from Pascha until the aforementioned November [1], Vigil/Matins are to be done with the smallest interval after, in which the brothers may go out for the necessities of nature, and soon Lauds, which are to be done at the beginning of the light, should follow.]
Feb. 11—June 12—Oct. 12
CHAPTER 9
How Many Psalms Are to Be Said [Chanted] at the Night Office
[Nocturnis Horis, Night Hours = Vigil/Matins]
In winter time as defined above [at Vigil/Matins], there is first this verse to be said three times: “O Lord, open my lips, and my mouth shall declare Your praise.” [Psalm 50/51:17] To it is added Psalm 3 and the “Glory be to the Father,” [Gloria] and after that Psalm 94/95 to be chanted with an antiphon [refrain, interlaced psalm verse, like our “stichos”] or even chanted simply [straight through without refrain]. Let the Ambrosian hymn follow next [Ambrosianum, “the Ambrosian”; composed by St Ambrose himself or in verse form of four octosyllabic lines], and then six Psalms with antiphons. When these are finished and the verse said [chanted by the cantor], let the Abbot give a blessing; then, all being seated on the benches, let three lessons [Scripture readings] be read from the book on the lectern [analogium] by the brethren in their turns, and after each lesson let a responsory [responsoria] be chanted. Two of the responsories are to be said without a “Glory be to the Father”; but after the third lesson let the chanter say [chant] the “Glory be to the Father,” and as soon as he [cantor] begins it let all rise from their seats out of honor and reverence to the Holy Trinity.
The books to be read at the Night Office [vigiliis/Vigil/Matins] shall be those of divine authorship [divine auctoritatis, divine authority], of both the Old and the New Testament, and also the explanations of them which have been made by well known and Orthodox Catholic Fathers.
After these three lessons with their responsories let the remaining six Psalms follow [12 total], to be chanted with “Alleluia.” After these shall follow the lesson from the Apostle, to be recited by heart, the verse and the petition of the litany [supplicatio litaniae], that is “Lord, have mercy on us” [Kyrie eleison]. And so let the Night Office [vigiliae nocturnae] come to an end.
Feb. 12—June 13—Oct. 13
CHAPTER 10
How the Night Office [Nocturna Laus, Nightly Praise] Is to Be Said in Summer Time
From Easter [Pascha] until the Calends [1st] of November [however] let the same number of Psalms be kept as prescribed above; but no lessons [Scripture readings] are to be read from the book, on account of the shortness of the nights [shortest being about 6 hours, 9pm-3am]. Instead of those three lessons let one lesson from the Old Testament be said by heart and followed by a short responsory. But all the rest should be done as has been said, that is to say that never fewer than twelve Psalms should be said at the Night Office [vigilias nocturnas, Nightly Vigil/Matins], not counting Psalm 3 and Psalm 94/95.
Feb. 13—June 14—Oct. 14
CHAPTER 11
How the Night Office [Vigilae, Vigil/Matins] Is to Be Said on Sundays
On Sunday the hour of rising for the Night Office [Vigil/Matins] should be earlier [perhaps 2am]. In that Office let the measure already prescribed be kept, namely the singing [chanting] of six Psalms and a verse. Then let all be seated on the benches in their proper order while the lessons [Scripture readings] and their responsories are read from the book, as we said above. These shall be four in number [not 3], with the chanter saying [chanting] the “Glory be to the Father” [Gloria] in the fourth responsory only, and all rising reverently as soon as he begins it.
After these lessons let six more Psalms with antiphons follow in order, as before, and a verse; and then let four more lessons be read with their responsories in the same way as the former.
After these let there be three canticles [songs/prayers] from the book of the Prophets [Example: Isaiah 12, Hezekiah (Isaiah 38:10-20) and Habakkuk 3:2-9; or generally any canticles from the Old Testament except the Psalms], as the Abbot shall appoint, and let these canticles be chanted with “Alleluia.” Then when the verse has been said and the Abbot has given the blessing, let four more lessons be read, from the New Testament, in the manner prescribed above. [Total of 12 lessons and 12 Psalms]
After the fourth responsory let the Abbot begin the hymn “We praise You, O God” [Te Deum laudamus]. When this is finished the Abbot shall read the lesson from the book of the Gospels, while all stand in reverence [honore] and awe [timore, fear]. At the end let all answer “Amen,” and let the Abbot proceed at once to the hymn “To You be praise” [Te decent laus]. After the blessing has been given, let them begin the Morning Office [matutinos = Lauds/Praises].
[These two hymns were added by Benedict to the Vigil/Matins on Sundays to frame the Gospel reading: Te Deum laudamus (‘We praise you, O God’) is western, while Te decet laus (‘It is right/fitting to praise you’) derives from the eastern tradition.]
This order for the Night Office [vigiliarum/Vigil/Matins] on Sunday shall be observed [maintained equally] the year around, both summer and winter; unless it should happen (which God forbid) [quod absit, which may it not be] that the brethren be late in rising, in which case the lessons or the responsories will have to be shortened somewhat [because Lauds begins at daybreak]. Let every precaution be taken [caveatur, let it be guarded], however, against such an occurrence; but if it does happen, then the one through whose neglect it has come about should make due satisfaction to God [satisfaciat Deo] in the oratory [chapel]. [Satisfaction shows that a person has become fully convinced of his own sin and wishes to make amends for it. As such, it is simply the acting out of humility. See Chapter 44.]
Feb. 14—June 15—Oct. 15
CHAPTER 12
How the Morning Office [Matutinorum Solemnitas, Solemnity of Lauds] Is to Be Said
The Morning Office [matutinis, Lauds/Praises] on Sunday shall begin with Psalm 66/67 recited straight through without an antiphon. After that let Psalm 50/51 be said with “Alleluia,” then Psalms 117/118 and 62/63, the Canticle of Blessing [Three Holy Youths, Daniel 3:57-88] and the Psalms of praise [Psalms 148-150]; then a lesson from the Apocalypse [Revelation 7:12 perhaps] to be recited by heart, the responsory, the Ambrosian hymn, the verse, the canticle from the Gospel book [Luke 1:46-55 (Magnificat), Luke 1:68-79 (Benedictus), Luke 2:29-32 (Nunc Dimittis)], the litany and so the end.
Feb. 15—June 16—Oct. 16
CHAPTER 13
How the Morning Office [Matutini, Lauds] Is to Be Said on Weekdays
On weekdays the Morning Office [matutinorum sollemnit, solemnity of Lauds] shall be celebrated as follows. Let Psalm 66/67 be said without an antiphon [straight through] and somewhat slowly, as on Sunday, in order that all may be in time for Psalm 50/51, which is to be said with an antiphon [refrain]. After that let two other Psalms be said according to custom [of the Roman Church], namely: on Monday Psalms 5 and 35/36, on Tuesday Psalms 42/43 and 56/57, on Wednesday Psalms 63/64 and 64/65, on Thursday Psalms 87/88 and 89/90, on Friday Psalms 75/76 and 91/92, and on Saturday Psalm 142/143 and the canticle from Deuteronomy, [32:1–43, Song of Moses] which is to be divided into two sections [two Glorias] each terminated by a “Glory be to the Father.” But on the other days let there be a canticle from the Prophets, each on its own day as chanted by the Roman Church [Isaiah 12:1–6 Monday, Isaiah 38:10–20 Tuesday, 1 Samuel 2:1–10 Wednesday, Exodus 15:1–10 Thursday, Habakkuk 3:1–19 Friday]. Next follow the Psalms of praise [148-150], then a lesson of the Apostle to be recited from memory, the responsory, the Ambrosian hymn, the verse, the canticle from the Gospel book, the litany, and so the end.
Feb. 16—June 17—Oct. 17
The Morning [matutina, Lauds] and Evening [vespertina, Vespers] Offices should never be allowed to pass without the Superior saying the Lord’s Prayer [Matthew 6:9-13] in its [proper] place at the end so that all may hear it, on account [because] of the thorns of scandal [scandalorum, scandal, quarreling] which are apt to spring up [accustomed to arise]. Thus those who hear it, being warned by the covenant [solemn pact/pledge/promise] which they make in that prayer when they say, “Forgive us as we forgive,” [Matthew 6:12] may cleanse themselves of faults [vitio, vice] against that covenant [cleanse themselves from such a vice].
But at the other Offices let the last part only of that prayer [“lead us not into temptation”] be said aloud [by the Superior], so that all may answer, “But deliver us from evil.” [Matthew 6:13]
Feb. 17—June 18—Oct. 18
CHAPTER 14
How the Night Office [Vigilae, Vigil/Matins] Is to Be Said on the Feasts of the Saints
On the feasts [natalicis, literally: birthdays; usually feast is on day of death] of Saints and on all [solemn] festivals [feast days] let the Office [Vigil/Matins] be performed as we have prescribed for Sundays, except that the Psalms, the antiphons [refrains] and the lessons [readings] belonging [proper] to that particular day are to be said. Their number [quantity, order], however, shall remain as we have specified [written] above.
Feb. 18—June 19—Oct. 19
CHAPTER 15
At What Times “Alleluia” [=Praise Yah(weh)/Lord] Is to Be Said
From holy Easter [Pascha] until Pentecost without interruption [continuously] let “Alleluia” be [the only antiphon/refrain] said [chanted] both in the Psalms and in the responsories. From Pentecost to the beginning of Lent [quadragesimae, 40 (days to Good Friday)] let it be said [chanted] every night with the last six Psalms of the Night Office [nocturnos, Vigil/Matins] only. On every Sunday, however, outside of Lent, the canticles [=3rd nocturn part of Vigil/Matins], the Morning Office [matutinos, Lauds], Prime [First Hour], Terce [3rd hour], Sext [6th hour, always 12pm noon] and None [9th hour] shall be said with “Alleluia,” but Vespers with antiphons [refrains/stichoi].
The responsories are never to be said with “Alleluia” except from Easter [Pascha] to Pentecost.
Feb. 19—June 20—Oct. 20
CHAPTER 16
How the Work of God [Divina Opera] Is to Be Performed [is Done] During the Day
“Seven times in the day,” says the Prophet, “I have rendered [dixi, spoken/proclaimed/sung] praise [laudem] to You.” [Psalm 118/119:164] Now that sacred number of seven will be fulfilled by us if we perform the Offices of our service [servitutis officia, service duties, as Christ is the Servant of the Lord, Isaiah 53] at the time of the Morning Office [matutino, Lauds, ~3am], of Prime [1st Hour, ~6am], of Terce [3rd Hour ~9am], of Sext [6th Hour, 12pm noon], of None [9th Hour, ~3pm], of Vespers [~6pm] and of Compline [completorri, completion of daylight, ~9pm], since it was of these day Hours that he said, “Seven times in the day I have rendered [sung] praise to You.” [Psalm 118/119:164] For as to the Night Office [nocturnis vigiliis, Night Watch/Vigil/Matins] the same Prophet says, “In the middle of the night I arose to glorify [confitendum, confess/thank/praise] You.” [Psalm 118/119:62]
Let us therefore bring our tribute of praise [At these times, therefore, let us give praise] to our Creator “for the judgments of His justice” [Psalm 118/119:62, 164] at these times: the Morning Office [matutinis, Lauds], Prime, Terce, Sext, None, Vespers and Compline; and in the night [Matins] let us arise to glorify [confitendum, confess/thank/praise] Him.
Feb. 20—June 21—Oct. 21
CHAPTER 17
How Many Psalms Are to Be Said [canendi, Chanted] at These Hours
We have already arranged the order of the psalmody for the Night [nocturnis, Vigil/Matins] and Morning Offices [matutinis, Lauds]; let us now provide for [see about] the remaining Hours.
At Prime [1st Hour] let three Psalms be said [dicantur, chanted], separately [singillatim, singly] [each with a Gloria] and not under one “Glory be to the Father.” The hymn of that Hour is to follow the verse “Incline unto my aid, O God,” [Psalm 69/70:1] before the [three] Psalms begin. Upon [After] completion of the three Psalms let one lesson [reading] be recited, then a verse, the “Lord, have mercy on us” [Kyrie eleison] and the concluding prayers [et missa, dismissal].
The Offices [oratio, Prayers] of Terce [3rd Hour], Sext [6th Hour] and None [9th Hour] are to be celebrated in the same order, that is: the “Incline unto my aid, O God” [Psalm 69/70:1], the hymn proper to each Hour, three Psalms [now under one Gloria], lesson [reading] and verse, “Lord, have mercy on us” [Kyrie eleison] and concluding prayers [et missa, dismissal].
If the community is a large one, let the Psalms be sung with antiphons [refrains/stichoi]; but if small, let them be sung straight through.
Let the Psalms of the Vesper Office [synaxis, the oldest Greek word for a Christian assembly; also used for the Divine Liturgy, Acts 20:7] be limited to four, with antiphons. After these Psalms the lesson is to be recited, then the responsory, the Ambrosian hymn, the verse, the canticle from the Gospel book [Magnificat, Luke 1:46-55], the litany, the Lord’s Prayer and the concluding prayers.
Let Compline be limited to the saying of three Psalms, which are to be said [chanted] straight through without antiphon, and after them the hymn of that Hour, one lesson, a verse, the “Lord, have mercy on us,” the blessing and the concluding prayers.
Feb. 21—June 22—Oct. 22
CHAPTER 18
In What Order the Psalms Are to Be Said [Chanted]
Let this verse be said [chanted]: “Incline unto my aid, O God; O Lord, make haste to help me,” [Psalm 69/70:1]; and the “Glory be to the Father”; then the hymn proper to each Hour.
Then at Prime [1st Hour] on Sunday four sections [1 section = 8 verses; 22 sections total] of Psalm 118/119 are to be said [chanted]; and at each of the remaining Hours, that is Terce, Sext and None, three sections of the same Psalm 118/119. [13 sections Sun + 9 sections Mon = 22]
At Prime on Monday let three Psalms be said [chanted], namely Psalms 1, 2 and 6. And so each day at Prime until Sunday let three Psalms be said in numerical order, to Psalm 19/20, but with Psalms 9 and 17/18 each divided into two parts [since they are longer]. Thus it comes about that the Night Office [vigilias, Vigil/Matins] on Sunday always begins with Psalm 20/21.
Feb. 22—June 23—Oct. 23
At Terce, Sext and None on Monday let the nine remaining sections of Psalm 118/119 be said, three at each of these Hours. [13 sections Sunday + 9 sections Monday = 22 sections total]
Psalm 118/119 having been completed, therefore, on two days, Sunday and Monday, let the nine Psalms from Psalm 119/120 to Psalm 127/128 be said at Terce, Sext and None, three at each Hour, beginning with Tuesday. And let these same Psalms be repeated every day until Sunday at the same Hours, while the arrangement of hymns, lessons and verses is kept the same on all days; and thus Prime on Sunday will always begin with Psalm 118/119.
Feb. 23—June 24—Oct. 24
Vespers are to be sung with four Psalms every day. These shall begin with Psalm 109/110 and go on to Psalm 147, omitting those which are set apart for other Hours; that is to say that with the exception of Psalms 117/118 to 127/128 and Psalms 133/134 and 142/143, all the rest of these are to be said at Vespers. And since there are three Psalms too few, let the longer ones of the above number be divided, namely Psalms 138/139, 143/144 and 144/145. But let Psalm 116/117 because of its brevity be joined to Psalm 115/116.
The order of the Vesper Psalms being thus settled, let the rest of the Hour—lesson, responsory, hymn, verse and canticle—be carried out as we prescribed above [=Chapter 17, Vespers; not Chapter 18, Little Hours]
At Compline the same Psalms are to be repeated every day, namely Psalms 4, 90/91 and 133/134.
(Feb. 24 in leap year; otherwise added to the preceding)—June 25—Oct. 25
The order of psalmody for the day [light] Hours being thus arranged, let all the remaining Psalms be equally distributed among the seven [over a week] Night Offices [noctium vigilias, Night Watch/Vigil/Matins] by dividing the longer Psalms among them and assigning twelve Psalms to each night.
We strongly recommend, however, that if this distribution of the Psalms is displeasing to anyone, he should arrange them otherwise, in whatever way he considers better, but taking care in any case that the Psalter with its full number of 150 Psalms be chanted every week and begun again every Sunday at the Night Office [vigilias, Vigil/Matins]. For those monks show themselves too lazy in the service to which they are vowed [excessively inactive service of their devotion], who chant less than the Psalter with the customary canticles in the course of a week, whereas we read [Lives of the Fathers 5.4.57] that our holy Fathers strenuously [vigorously] fulfilled that task in a single day. May we, lukewarm that we are, perform it at least in a whole week!
[Outline of the entire Psalter chanted weekly (starting with Prime on Sunday):
Prime (1st Hour): Psalms 1–19
3rd, 6th, 9th Hours: Psalms 118–127
Vespers: Psalms 109–117, 128–147
Vigil/Matins: Psalms 20–108
Lauds: Psalms 148-150
Psalms 1–19: Prime
Psalms 20–108: Vigil/Matins
Psalms 109–117: Vespers
Psalms 118–127: 3rd, 6th, 9th Hours
Psalms 128–147: Vespers
Psalms 148-150: Lauds]
Feb. 24 (25)—June 26—Oct. 26
CHAPTER 19
On the Manner of Saying the Divine Office
[De Disciplina Psallendi, On Discipline of Psalmody]
We believe that the divine presence is everywhere and that “the eyes of the Lord are looking on the good and the evil in every place.” [Proverbs 15:3] But we should believe this especially without any doubt [totally convinced] when we are assisting [adsistimus, when we are present/participate] at the Work of God [opus divinum]. To that end let us be mindful [memores, remember] always of the Prophet’s words, “Serve the Lord in fear” [Psalm 2:11] and again “Sing praises wisely” [Psalm 46/47:7] and “In the sight of the Angels I will sing praise to You.” [Psalm 137/138:1] Let us therefore consider [be careful, ponder carefully] how we ought to conduct ourselves in the sight of the Godhead [divinitatis, of divinity] and of His Angels, and let us take part in the psalmody [stand and sing] in such a way that our mind may be in harmony with our voice.
Feb. 25 (26)—June 27—Oct. 27
CHAPTER 20
On Reverence in Prayer
When we wish to suggest our wants [something] to men of high station [powerful men], we do not presume to do so except with humility and reverence. How much the more, then, are complete humility and pure devotion necessary in supplication of the Lord who is God of the universe! And let us be assured that it is not in saying a great deal [multiloquio, many words, Matthew 6:7] that we shall be heard, but in purity of heart and in tears of compunction [prick, jab sharply]. Our prayer, therefore, ought to be short [brevis, brief] and pure, unless it happens to be prolonged [extended] by an inspiration of divine grace. In community, however, let prayer be very short [brevietur, brief], and when the Superior gives the signal let all rise together.
Feb. 26 (27)—June 28—Oct. 28
CHAPTER 21
On the Deans of the Monastery
If the community is a large one, let there be chosen out of it brethren of good repute [testimony] and holy life, [Acts 6:3, selecting deacons] and let them be appointed deans. These shall take charge [care] of their deaneries [groups of 10] in all things, observing [according to] the commandments of God and the instructions [precepts] of their Abbot. [Exodus 18:21]
Let men of such character be chosen deans that the Abbot may with confidence share his burdens among them. Let them be chosen not by rank but according to their worthiness of life [vitae meritum, merit of life] and the wisdom of their doctrine [sapientiae doctrinam, literally: doctrine of wisdom; Deuteronomy 1:13; Proverbs 24:14; Sirach 23:2; 50:29].
If any of these deans should become inflated [puffed up] with pride and found deserving of censure [blameworthy], let him be corrected once, and again, and a third time. If he will not amend, then let him be deposed [cast down, removed from office] and another be put [raised up] in his place who is worthy of it.
And we order [establish] the same to be done in the case of the Prior [2nd in command].
Feb. 27 (28)—June 29—Oct. 29
CHAPTER 22
How the Monks Are to Sleep
Let each one sleep in a separate bed. Let them receive bedding suitable to their manner of [monastic, ascetic] life, according to the Abbot’s directions [arrangements]. If possible let all sleep in one place; but if the number does not allow this, let them take their rest by tens or twenties with the seniors who have charge [care, watch] of them.
A candle shall be kept burning in the room until morning.
Let the monks sleep clothed and girded [cincti, surrounded, encircled] with belts or cords [ropes]—but not with their knives at their sides, lest they cut themselves in their sleep—and thus be always ready to rise without delay when the signal is given and hasten to be before one another at the Work of God [opus Dei], yet with all gravity [gravitate, seriousness] and decorum [modestia, modesty] [Luke 12:35; Philippians 3:12; Hebrews 12:1; 1 Corinthians 9:24-25; 2 Timothy 4:7].
The younger [adulescentiores, probably teenagers] brethren shall not have beds next to one another, but among those of the older ones [senioribus, seniors] [to help the younger wake up].
When they rise for the Work of God let them gently encourage one another, that the drowsy may have no excuse [literally: because of the excuses of the sleepy ones].
Feb. 28 (29)—June 30—Oct. 30
CHAPTER 23
On Excommunication for Faults
If a brother is found to be obstinate [stubborn], or disobedient, or proud, or murmuring, or habitually transgressing [contrary in any respect to] the Holy Rule in any point and contemptuous of [defies] the orders [precepts] of his seniors, the latter shall admonish him secretly a first and a second time, as Our Lord commands [Matthew 18:15-16]. If he fails to amend, let him be given a public rebuke in front of the whole community [Matthew 18:17; 1 Timothy 5:20]. But if even then he does not reform [correxerit, correct, set right], let him be placed under excommunication [=exclusion from common meal and choir, see below] provided that he understands the seriousness of that penalty [what kind of punishment it may be]; if he is perverse [improbus, wicked], however, let him undergo corporal [bodily] punishment.
Mar. 1—July 1—Oct. 31
CHAPTER 24
What the Measure [Degrees] of Excommunication Should Be
The measure [degree] of excommunication or of chastisement [disciplinae, discipline] should correspond to the degree of fault, which degree is estimated by the Abbot’s judgment.
If a brother is found guilty of lighter faults, let him be excluded [deprived of participation] from the common table [mensae, common meals]. Now the program [ratio, reason] for one deprived of the fellowship [consortio, sharing] of the table shall be as follows: In the oratory [chapel] he shall intone neither Psalm nor antiphon [refrain, stichos] nor shall he recite a lesson [Scripture reading] until he has made satisfaction [prostration]; in the refectory [refectionem, refreshment] he shall take his food alone after the community meal, so that if the brethren eat at the sixth hour [12pm noon], for instance, that brother shall eat at the ninth [~3pm], while if they eat at the ninth hour he shall eat in the evening, until by a suitable [appropriate] satisfaction he obtains pardon [prostration until Abbot says, “It is enough.” See chapter 44.9-10].
Mar. 2—July 2—Nov. 1
CHAPTER 25
On Weightier [Gravioribus, Graver] Faults
Let the brother who is guilty of a weightier [gravioris, graver, serious] fault be excluded suspendatur, suspended] both from the table and from the oratory [chapel]. Let none of the brethren join him either for company [consortio, fellowship] or for conversation. Let him be alone at the work assigned him, abiding in penitential sorrow [2 Corinthians 7:10] and pondering [sciens, knowing] that terrible sentence of the Apostle where he says that a man of that kind is handed over for the destruction of the flesh, that the spirit may be saved [salvus, safe] in the day of the Lord [1 Corinthians 5:5]. Let him take his meals alone in the measure and at the hour which the Abbot shall consider suitable for him. He shall not be blessed by those who pass by, nor shall the food that is given him be blessed. [St. John Cassian gives some examples of grave faults: unauthorized journeys, intimacies with women, and open conflict.]
Mar. 3—July 3—Nov. 2
CHAPTER 26
On Those Who Without an Order [Command] Associate With the Excommunicated
If any brother presumes without an order [jussione, command] from the Abbot to associate in any way with an excommunicated brother, or to speak with him, or to send him a message, let him incur a similar punishment of excommunication.
Mar. 4—July 4—Nov. 3
CHAPTER 27
How Solicitous [Sollicitus, Concerned] the Abbot Should Be for the Excommunicated
[This is one of the finest chapters in the Holy Rule on pastoral leadership and the care of souls.]
Let the Abbot be most solicitous [omni sollicitudine, all care, tender, eager] in his concern for delinquent brethren, for “it is not the healthy but the sick who need a physician” [non est opus sanis medicus, sed male habentibus] [Matthew 9:12; Mark 2:17; Luke 5:31]. And therefore he ought to use every means that a wise physician would use. Let him send “senpectae,” [elders] that is, brethren of mature years and wisdom [seniores sapiences fratres, wise senior brothers], who may as it were secretly console [consolentur, comfort] the wavering [fluctuantem] brother and induce [provocent, provoke] him to make humble satisfaction [satisfactionem = “to do enough”; satis (enough) + face (to do, make)]; comforting him that he may not “be overwhelmed by excessive grief” [swallowed up by excessive sadness] [2 Corinthians 2:7], but that, as the Apostle says, charity may be strengthened in him [may love be confirmed in him] [2 Corinthians 2:8]. And let everyone pray for him.
For the Abbot must have the utmost solicitude [greatly bear concern, tender care] and exercise [currere, to run, hasten] all prudence [wisdom] and diligence lest he lose any of the sheep entrusted to him. Let him know that what he has undertaken is the care of weak [infirmarum, sick] souls and not a tyranny [tyrannidem] over strong [sanas, healthy] ones; and let him fear the Prophet’s warning through which God says, “What you saw to be fat [crassum, thick] you took to yourselves, and what was feeble [debilis, weak] you cast away.” [Ezekiel 34:3-4] Let him rather imitate the loving [pium, pious, devoted] example of the Good Shepherd who left the ninety-nine sheep in the mountains and went to look for the one sheep that had gone astray [wandered], on whose weakness [infirmitati, sickness] He had such compassion that He deigned [dignaretur, deemed/found worthy, esteemed] to place it on His own sacred shoulders and thus carry it back to the flock. [Luke 15:4-5; John 10:11; Matthew 18:12]
Mar. 5—July 5—Nov. 4
CHAPTER 28
On Those Who Will Not Amend After Repeated Corrections
If a brother who has been frequently corrected for some fault, and even excommunicated, does not amend, let a harsher correction be applied, that is, let the punishment of the rod be administered to him.
But if he still does not reform [correxerit, corrected] or perhaps (which God forbid) [quod absit, that may it not be] even rises up in pride and wants to defend his conduct, then let the Abbot do what a wise physician [medicus, doctor] would do. Having used applications [fomenta, fomentations, poultices], the ointments of exhortation [encouragement], the medicines of the Holy [divine] Scriptures, finally the cautery [ustionem, burn, branding iron] of excommunication and of the strokes [plagarum, stripes] of the rod, if he sees that his efforts are of no avail, let him apply a still greater remedy, his own prayers and those of all the brethren, that the Lord, who can do all things, may restore [operetur, may work] health [salutem salvation] to the sick brother.
But if he is not healed [sanatus] even in this way, then let the Abbot use the knife of amputation [ferro abscisionis, iron of cutting off], according to the Apostle’s words, “Expel the evil one from your midst,” [1 Corinthians 5:13] and again, “If the faithless one departs, let him depart,” [1 Corinthians 7:15] lest one diseased [morbida, sickly] sheep contaminate [contagiet, infect] the whole flock.
Mar. 6—July 6—Nov. 5
CHAPTER 29
Whether Brethren Who Leave the Monastery Should Be Received Again
If a brother who through his own fault leaves the monastery should wish to return, let him first promise full reparation [omnem emendationem, all amendment] for his having gone away; and then let him be received in the lowest place [ultimo gradu, last degree], as a test of his humility [humilitas comprobetur, humility may be proven]. And if he should leave again, let him be taken back again, and so a third time; but he should understand that after this all way of return is denied him.
Mar. 7—July 7—Nov. 6
CHAPTER 30
How Boys [Pueris Minori, Boys of Younger Age (up to 15)] Are to Be Corrected
Every age and degree of understanding [intellectus, mentality] should have its proper measure of discipline. With regard to boys and adolescents [youths], therefore, or those who cannot understand the seriousness of the penalty of excommunication, whenever such as these are delinquent let them be subjected to severe fasts or brought to terms by harsh beatings [acris verberibus, sharp lashes], that they may be cured.
Mar. 8—July 8—Nov. 7
CHAPTER 31
What Kind of Man the Cellarer of the Monastery Should Be
As cellarer [‘storeroom steward’] of the monastery let there be chosen from the community one who is wise, of mature character [moribus, morals], sober, not a great eater, not haughty [elatus, proud], not excitable [turbulentus, boisterous, violent], not offensive [injuriosus, injurious, unfair], not slow [tardus, slow to give, stingy], not wasteful [prodigus], but a God-fearing man who may be like a father to the whole community. [1 Timothy 3]
Let him have charge [take care] of everything. He shall do nothing without the Abbot’s orders [jussione, command], but keep to his instructions. Let him not vex [contristet, disturb, put down] the brethren. If any brother happens to make some unreasonable demand [request] of him, instead of vexing [disturbing, putting down] the brother with a contemptuous [despising] refusal he should humbly give the reason for denying the improper request.
Let him keep guard over his own soul, mindful always of the Apostle’s saying that “he who has ministered well acquires for himself a good standing [gradum, degree].” [1 Timothy 3:13]
Let him take the greatest care [omni sollicitudine, all solicitude/care] of the sick, of children, of guests and of the poor, knowing without doubt that he will have to render [redditurus, will be required to give back] an account [rationem] for all these on the Day of Judgment. [Matthew 25]
Let him regard all the utensils [vasa, vessels] of the monastery and its whole property [substantiam, substance] as if they were the sacred vessels of the altar [Zechariah 14:20-21]. Let him not think that he may neglect anything. He should be neither a miser [avaritiae, avarice/greedy] nor a prodigal [prodigus, wasteful] and squanderer [stirpator, sower] of the monastery’s substance, but should do all things with measure [mensurate, moderation, balanced approach] and in accordance with the Abbot’s instructions [command].
Mar. 9—July 9—Nov. 8
Above all things let him have humility; and if he has nothing else to give let him give a good word in answer, for it is written, “A good word is above the best gift.” [Wisdom of Sirach 18:17]
Let him have under his care all that the Abbot has assigned to him, but not presume to deal with what he has forbidden him.
Let him give the brethren their appointed allowance of food without any arrogance or delay, that they may not be scandalized, mindful of the Word of God [divini eloquii, divine speech] as to what he deserves “who shall scandalize one of the little ones.” [Matthew 18:6]
If the community is a large one, let helpers be given him, that by their assistance he may fulfil with a quiet mind [aequo animo, tranquil/peaceful mind] the office committed to him. The proper times should be observed in giving the things that have to be given and asking for the things that have to be asked for, that no one may be troubled or vexed [perturbetur neque contristetur, disturbed or saddened] in the house of God.
To be continued…