We charge him, however, to reprove and punish the stubborn and negligent. Let him not shut his eyes to the sins of offenders; but, as soon as these begin to show themselves and to grow, he must use every means to root them up utterly. . . . To the more virtuous and apprehensive, indeed, he may for the first or second time use words of warning; but in dealing with the stubborn, the hard-hearted, the proud, and the disobedient, even at the very beginning of their sin, let him chastise them with stripes and with bodily punishment, knowing that it is written, "The fool is not corrected with words."1 And again, "Strike thy son with a rod and thou shalt deliver his soul from death." 12... Whenever any weighty matters have to be transacted in the monastery, let the abbot call together all the community and himself propose the matter for discussion. After hearing the advice of the brethren, let him consider it in his own mind and then do what he shall judge most expedient. We ordain that all must be called to council, because the Lord often reveals to a younger member what is best. And let the brethren give their advice with all humble subjection, and presume not stiffly to defend their own opinion. Let them rather leave the matter to the abbot's discretion, so that all submit to what he shall deem best. As it is fitting for disciples to obey their master, so it behooves the master to dispose of all things with forethought and justice. . . . 14. The Monastic Vows 3 The first degree of humility is prompt obedience. This is required of all who, whether by reason of the holy servitude to which they are pledged, or through fear of hell, or to attain to the glory of eternal life, hold nothing more dear than Christ. Such disciples delay not in doing what is ordered by their superior, just as if the command had come from God. . . . Let us do as the prophet says, "I have said, I will keep my ways, that I offend not with my tongue. I have been 2 Ibid., xxiii, 13. 1 Proverbs, xxiii, 9. 3 S. Benedicti regula, 5-7. watchful over my mouth; I held my peace and humbled myself and was silent from speaking even good things." 1 Here the prophet shows that, for the sake of silence, we are at times to abstain even from good talk. If this is so, how much more needful is it that we refrain from evil words, on account of the penalty of the sin! Because of the importance of silence, therefore, let leave to speak be seldom given, even to perfect disciples, although their talk is of good and holy matters and tending to edification. . . . ... The first step of humility is reached when a man, with the fear of God always before his eyes . . . is ever mindful of all God's commandments. He remembers, moreover, that those who condemn God fall into hell for their sins, and that life eternal awaits those who fear Him. ... The second step of humility is reached when a man takes no heed to satisfy his own desires, but copies in his life what our Lord said, "I came not to do My own will, but the will of Him who sent Me."2 Scripture likewise proclaims that self-will engenders punishment, and necessity purchases a crown. The third step of humility is reached when a man, for the love of God, submits himself with all obedience to a superior, imitating our Lord, of whom the apostle says, "He was made obedient even unto death." The fourth step of humility is reached when anyone in the exercise of his obedience patiently and with a quiet mind bears all that is inflicted on him, even things contrary to nature and at times unjust, and in suffering all these he neither wearies nor abandons the work, since the Scripture says, "He only that perseveres to the end shall be saved"; also, "Let thy heart be comforted and expect the Lord." 5 ... The fifth step of humility is reached when a monk manifests to his abbot, by humble confession, all the evil thoughts of his heart and his secret faults. The Scripture urges us to do 1 Psalms, xxxix, 1–2. 2 John, vi, 38. 3 Philippians, ii, 8. ▲ Matthew, xxiv, 13. 5 Psalms, xxvii, 14. this where it says, "Commit thy way to the Lord and hope in Him."1 It also says, "Confess to the Lord, because He is good, because His mercy endures forever."2 ... The sixth step of humility is reached when a monk is content with all that is mean and vile; and in regard to everything required of him accounts himself a poor and worthless workman, saying with the prophet, "I have been brought to nothing, and knew it not. I have become as a beast before Thee, and I am always with Thee." 3 The seventh step of humility is reached when a man not only confesses with his tongue that he is most lowly and inferior to others, but in his inmost heart believes so. . . . ... The eighth step of humility is reached when a monk does nothing but what the common rule of the monastery, or the example of his seniors, enforces. The ninth step of humility is reached when a monk restrains his tongue from talking, and, practicing silence, speaks not till a question is asked him, since Scripture says, "In many words thou shalt not avoid sin," and "A talkative man shall not be directed upon the earth." 5 The tenth step of humility is attained when one is not easily and quickly moved to laughter, for it is written, "The fool lifts his voice in laughter." 6 The eleventh step of humility is reached when a monk, in speaking, does so quietly and without laughter, humbly, gravely, in a few words, and not with a loud voice, for it is written, "A wise man is known by a few words.” 7 The twelfth step of humility is reached when a monk not only has humility in his heart, but also shows it to all who behold him. Thus, whether he is in the oratory at prayer, in the monastery, in the garden, on a journey, in the fields, or wheresoever he is, sitting, standing or walking, always let him, with head bent and eyes fixed on the ground, bethink himself 1 Psalms, xxxvii, 5. • Proverbs, X, 19. 7 Ibid., xxi, 23. 2 Ibid., cvi, 1. 3 Ibid., lxxiii, 22-23. of his sins and imagine that he is arraigned before the dread judgment of God.... When all these steps of humility have been mounted, the monk will presently attain to that love of God which is perfect and casteth out fear. By means of this love everything which before he had observed not without fear, he shall now begin to do by habit, without any trouble and, as it were, naturally. He acts now, not through fear of hell, but for the love of Christ, out of a good habit and a delight in virtue.., . 15. Conduct of the Monastery 1 All shall sleep in separate beds, and each shall receive, according to the appointment of the abbot, bedclothes fitted to the condition of his life. If it is possible, let them all sleep in a common dormitory, but if their great number will not allow this, they may sleep in tens or twenties, with seniors to have charge of them. Let a candle be constantly burning in the room until morning, and let the monks sleep clothed and girt with girdles or cords; but they are not to have knives by their sides in their beds, lest perchance they injure themselves while sleeping. In this way the monks shall always be ready to rise quickly when the signal is given and hasten each one to come before his brother to the night office, and yet with all gravity and modesty. The younger brethren are not to have their beds next to each other, but among those of the elders. When they rise for the night office, let them gently encourage one another, because of the excuses made by those who are drowsy.2 If any brother is found to be stubborn, disobedient, proud, murmuring, or in any way acting contrary to the Holy Rule, or condemning the orders of his seniors, let him, according to the precept of our Lord, be secretly admonished by those seniors, once or twice. If he will not amend, let him be publicly 1 S. Benedicti regula, 22-23, 29, 32-33, 38-39, 53-55. The time of rising for divine service at the night office varied from 1.30 A.M. to 3.00 A.M., according to the season of the year. reproved before all. But if even then he does not correct his faults, let him, if he understands the nature of the punishment, be subject to excommunication. But if he remains obstinate, he is to undergo corporal punishment. If the brother, who through his own bad conduct leaves the monastery or is expelled from it, shall desire to return, he must first promise full amendment of the fault for which he went away. He may then be received back to the lowest place, that by this his humility may be tried. If he shall again leave, he may be received back till the third time, but he must know that after this all possibility of returning will be denied to him. Let the abbot appoint brethren, of whose life and moral conduct he is sure, to keep the iron tools, the clothes, and other property of the monastery. . . . The abbot shall hold a list of these things in order that, as the brethren succeed each other in their appointed work, he may know what he gives and what he receives back. If anyone shall treat the property of the monastery in a slovenly or careless way, let him be corrected; if he does not amend, let him be subjected to regular discipline. Above all others, let this vice be extirpated in the monastery. No one, without leave of the abbot, shall presume to give, or receive, or keep as his own anything whatever: neither book, nor tablets, nor pen: nothing at all. For monks are men who can claim no dominion even over their own bodies or wills. All that is necessary, however, they may hope from the abbot of the monastery; but they must keep nothing which the abbot has not given or allowed. All things are to be common to all. . . . There ought always to be reading while the brethren eat at table. Yet no one shall presume to read there from any book taken up at haphazard; but whoever is appointed to read for the whole week is to enter on his office on Sunday. . . . The greatest silence shall be kept, so that no whispering, nor noise, save the voice of the reader, be heard there. . . . |