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Stone · 02-10-2021, 11:27 AM

Holy Rule Of Saint Benedict

Translated by Rev. Boniface Verheyen, OSB of St. Benedict's Abbey, Atchison, Kansas

1949 Edition

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PROLOGUE

Listen, O my son, to the precepts of thy master, and incline the ear of thy heart, and cheerfully receive and faithfully execute the admonitions of thy loving Father, that by the toil of obedience thou mayest return to Him from whom by the sloth of disobedience thou hast gone away.

To thee, therefore, my speech is now directed, who, giving up thine own will, takest up the strong and most excellent arms of obedience, to do battle for Christ the Lord, the true King.

In the first place, beg of Him by most earnest prayer, that He perfect whatever good thou dost begin, in order that He who hath been pleased to count us in the number of His children, need never be grieved at our evil deeds. For we ought at all times so to serve Him with the good things which He hath given us, that He may not, like an angry father, disinherit his children, nor, like a dread lord, enraged at our evil deeds, hand us over to everlasting punishment as most wicked servants, who would not follow Him to glory.

Let us then rise at length, since the Scripture arouseth us, saying: "It is now the hour for us to rise from sleep" (Rom 13:11); and having opened our eyes to the deifying light, let us hear with awestruck ears what the divine voice, crying out daily, doth admonish us, saying: "Today, if you shall hear his voice, harden not your hearts" (Ps 94[95]:8). And again: "He that hath ears to hear let him hear what the Spirit saith to the churches" (Rev 2:7). And what doth He say?--"Come, children, hearken unto me, I will teach you the fear of the Lord" (Ps 33[34]:12). "Run whilst you have the light of life, that the darkness of death overtake you not" (Jn 12:35).

And the Lord seeking His workman in the multitude of the people, to whom He proclaimeth these words, saith again: "Who is the man that desireth life and loveth to see good days" (Ps 33[34]:13)? If hearing this thou answerest, "I am he," God saith to thee: "If thou wilt have true and everlasting life, keep thy tongue from evil, and thy lips from speaking guile; turn away from evil and do good; seek after peace and pursue it" (Ps 33[34]:14-15). And when you shall have done these things, my eyes shall be upon you, and my ears unto your prayers. And before you shall call upon me I will say: "Behold, I am here" (Is 58:9).

What, dearest brethren, can be sweeter to us than this voice of the Lord inviting us? See, in His loving kindness, the Lord showeth us the way of life. Therefore, having our loins girt with faith and the performance of good works, let us walk His ways under the guidance of the Gospel, that we may be found worthy of seeing Him who hath called us to His kingdom (cf 1 Thes 2:12).

If we desire to dwell in the tabernacle of His kingdom, we cannot reach it in any way, unless we run thither by good works. But let us ask the Lord with the Prophet, saying to Him: "Lord, who shall dwell in Thy tabernacle, or who shall rest in Thy holy hill" (Ps 14[15]:1)?

After this question, brethren, let us listen to the Lord answering and showing us the way to this tabernacle, saying: "He that walketh without blemish and worketh justice; he that speaketh truth in his heart; who hath not used deceit in his tongue, nor hath done evil to his neighbor, nor hath taken up a reproach against his neighbor" (Ps 14[15]:2-3), who hath brought to naught the foul demon tempting him, casting him out of his heart with his temptation, and hath taken his evil thoughts whilst they were yet weak and hath dashed them against Christ (cf Ps 14[15]:4; Ps 136[137]:9); who fearing the Lord are not puffed up by their goodness of life, but holding that the actual good which is in them cannot be done by themselves, but by the Lord, they praise the Lord working in them (cf Ps 14[15]:4), saying with the Prophet: "Not to us, O Lord, not to us; by to Thy name give glory" (Ps 113[115:1]:9). Thus also the Apostle Paul hath not taken to himself any credit for his preaching, saying: "By the grace of God, I am what I am" (1 Cor 15:10). And again he saith: "He that glorieth, let him glory in the Lord" (2 Cor 10:17).

Hence, the Lord also saith in the Gospel: "He that heareth these my words and doeth them, shall be likened to a wise man who built his house upon a rock; the floods came, the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock" (Mt 7:24-25). The Lord fulfilling these words waiteth for us from day to day, that we respond to His holy admonitions by our works. Therefore, our days are lengthened to a truce for the amendment of the misdeeds of our present life; as the Apostle saith: "Knowest thou not that the patience of God leadeth thee to penance" (Rom 2:4)? For the good Lord saith: "I will not the death of the sinner, but that he be converted and live" (Ezek 33:11).

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, we shall be heirs of the kingdom of heaven. Our hearts and our bodies must, therefore, be ready to do battle under the biddings of holy obedience; and let us ask the Lord that He supply by the help of His grace what is impossible to us by nature. And if, flying from the pains of hell, we desire to reach life everlasting, then, while there is yet time, and we are still in the flesh, and are able during the present life to fulfil all these things, we must make haste to do now what will profit us forever.

We are, therefore, about to found a school of the Lord's service, in which we hope to introduce nothing harsh or burdensome. But even if, to correct vices or to preserve charity, sound reason dictateth anything that turneth out somewhat stringent, do not at once fly in dismay from the way of salvation, the beginning of which cannot but be narrow. But as we advance in the religious life and faith, we shall run the way of God's commandments with expanded hearts and unspeakable sweetness of love; so that never departing from His guidance and persevering in the monastery in His doctrine till death, we may by patience share in the sufferings of Christ, and be found worthy to be coheirs with Him of His kingdom.

Stone · 02-10-2021, 11:28 AM

CHAPTER I

Of the Kinds or the Life of Monks

It is well known that there are four kinds of monks. The first kind is that of Cenobites, that is, the monastic, who live under a rule and an Abbot.

The second kind is that of Anchorites, or Hermits, that is, of those who, 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 well trained for single combat in the desert, they are able, with the help of God, to cope single-handed without the help of others, against the vices of the flesh and evil thoughts.

But a third and most vile class of monks is that of Sarabaites, who have been tried by no rule under the hand of a master, as gold is tried in the fire (cf Prov 27:21); but, soft as lead, and still keeping faith with the world by their works, they are known to belie God by their tonsure. Living in two's and three's, or even singly, without a shepherd, enclosed, not in the Lord's sheepfold, but in their own, the gratification of their desires is law unto them; because what they choose to do they call holy, but what they dislike they hold to be unlawful.

But the fourth class of monks is that called Landlopers, who keep going their whole life long from one province to another, staying three or four days at a time in different cells as guests. Always roving and never settled, they indulge their passions and the cravings of their appetite, and are in every way worse than the Sarabaites. It is better to pass all these over in silence than to speak of their most wretched life.

Therefore, passing these over, let us go on with the help of God to lay down a rule for that most valiant kind of monks, the Cenobites.

Stone · 02-10-2021, 11:29 AM

CHAPTER II

What Kind of Man the Abbot Ought to Be

The Abbot who is worthy to be over a monastery, ought always to be mindful of what he is called, and make his works square with his name of Superior. For he is believed to hold the place of Christ in the monastery, when he is called by his name, according to the saying of the Apostle: "You have received the spirit of adoption of sons, whereby we cry Abba (Father)" (Rom 8:15). Therefore, 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.

Let the Abbot always bear in mind that he must give an account in the dread judgment of God of both his own teaching and of the obedience of his disciples. And let the Abbot know that whatever lack of profit the master of the house shall find in the sheep, will be laid to the blame of the shepherd. On the other hand he will be blameless, if he gave all a shepherd's care to his restless and unruly flock, and took all pains to correct their corrupt manners; so that their shepherd, acquitted at the Lord's judgment seat, may say to the Lord with the Prophet: "I have not hid Thy justice within my heart. I have declared Thy truth and Thy salvation" (Ps 39[40]:11). "But they contemning have despised me" (Is 1:2; Ezek 20:27). Then at length eternal death will be the crushing doom of the rebellious sheep under his charge.

When, therefore, 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, "lest perhaps when he hath preached to others, he himself should become a castaway" (1 Cor 9:27), and he himself committing sin, God one day say to him: "Why dost thou declare My justices, and take My covenant in thy mouth? But thou hast hated discipline, and hast cast My words behind thee" (Ps 49[50]:16-17). And: "Thou who sawest the mote in thy brother's eye, hast not seen the beam in thine own" (Mt 7:3).

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; otherwise let everyone keep his own place; for whether bond or free, we are all one in Christ (cf Gal 3:28; Eph 6:8), and we all bear an equal burden of servitude under one Lord, "for there is no respect of persons with God" (Rom 2:11). 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.

For in his teaching the Abbot should always observe that principle of the Apostle in which he saith: "Reprove, entreat, rebuke" (2 Tm 4:2), that is, mingling gentleness with severity, as the occasion may call for, let him show the severity of the master and the loving affection of a father. He must sternly rebuke the undisciplined and restless; but he must exhort the obedient, meek, and patient to advance in virtue. But we charge him to rebuke and punish the negligent and haughty. Let him not shut his eyes to the sins of evil-doers; but on their first appearance let him do his utmost to cut them out from the root at once, mindful of the fate of Heli, the priest of Silo (cf 1 Samuel 2:11-4:18). The well-disposed and those of good understanding, let him correct at the first and second admonition only with words; but let him chastise the wicked and the hard of heart, and the proud and disobedient at the very first offense with stripes and other bodily punishments, knowing that it is written: "The fool is not corrected with words" (Prov 29:19). And again: "Strike thy son with the rod, and thou shalt deliver his soul from death" (Prov 23:14).

The Abbot ought always to remember what he is and what he is called, and to know that to whom much hath been entrusted, from him much will be required; and let him understand what a difficult and arduous task he assumeth in governing souls and accommodating himself to a variety of characters. 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.

Above all things, that the Abbot may not neglect or undervalue the welfare of the souls entrusted to him, let him not have too great a concern about fleeting, earthly, perishable things; but let him always consider that he hath undertaken the government of souls, of which he must give an account. And that he may not perhaps complain of the want of earthly means, let him remember what is written: "Seek ye first the kingdom of God and His justice, and all these things shall be added unto you" (Mt 6:33). And again: "There is no want to them that fear Him" (Ps 33[34]:10). 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. And thus, whilst he is in constant fear of the Shepherd's future examination about the sheep entrusted to him, and is watchful of his account for others, he is made solicitous also on his own account; and whilst by his admonitions he had administered correction to others, he is freed from his own failings.

Stone · 02-10-2021, 11:29 AM

CHAPTER III

Of Calling the Brethren for Counsel

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. Having heard the brethren's views, let him weigh the matter with himself and do what he thinketh best. It is for this reason, however, we said that all should be called for counsel, because the Lord often revealeth to the younger what is best. Let the brethren, however, give their advice with humble submission, and let them not presume stubbornly to defend what seemeth right to them, for it must depend rather on the Abbot's will, so that all obey him in what he considereth best. But as it becometh disciples to obey their master, so also it becometh the master to dispose all things with prudence and justice. Therefore, let all follow the Rule as their guide in everything, and let no one rashly depart from it.

Let no one in the monastery follow the bent of his own heart, and 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, knowing that, beyond a doubt, he will have to give an account to God, the most just Judge, for all his rulings. 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, as it is written: "Do all things with counsel, and thou shalt not repent when thou hast done" (Sir 32:24).

Stone · 02-10-2021, 11:30 AM

CHAPTER IV

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...
(2) Then, one's neighbor as one's self (cf Mt 22:37-39; Mk 12:30-31; Lk 10:27).
(3) Then, not to kill...
(4) Not to commit adultery...
(5) Not to steal...
(6) Not to covet (cf Rom 13:9).
(7) Not to bear false witness (cf Mt 19:18; Mk 10:19; Lk 18:20).
(8) To honor all men (cf 1 Pt 2:17).
(9) And what one would not have done to himself, not to do to another (cf Tob 4:16; Mt 7:12; Lk 6:31).
(10) To deny one's self in order to follow Christ (cf Mt 16:24; Lk 9:23).
(11) To chastise the body (cf 1 Cor 9:27).
(12) Not to seek after pleasures.
(13) To love fasting.
(14) To relieve the poor.
(15) To clothe the naked...
(16) To visit the sick (cf Mt 25:36).
(17) To bury the dead.
(18) To help in trouble.
(19) To console the sorrowing.
(20) To hold one's self aloof from worldly ways.
(21) To prefer nothing to the love of Christ.
(22) Not to give way to anger.
(23) Not to foster a desire for revenge.
(24) Not to entertain deceit in the heart.
(25) Not to make a false peace.
(26) Not to forsake charity.
(27) Not to swear, lest perchance one swear falsely.
(28) To speak the truth with heart and tongue.
(29) Not to return evil for evil (cf 1 Thes 5:15; 1 Pt 3:9).
(30) To do no injury, yea, even patiently to bear the injury done us.
(31) To love one's enemies (cf Mt 5:44; Lk 6:27).
(32) Not to curse them that curse us, but rather to bless them.
(33) To bear persecution for justice sake (cf Mt 5:10).
(34) Not to be proud...
(35) Not to be given to wine (cf Ti 1:7; 1 Tm 3:3).
(36) Not to be a great eater.
(37) Not to be drowsy.
(38) Not to be slothful (cf Rom 12:11).
(39) Not to be a murmurer.
(40) Not to be a detractor.
(41) To put one's trust in God.
(42) To refer what good one sees in himself, not to self, but to God.
(43) But as to any evil in himself, let him be convinced that it is his own and charge it to himself.
(44) To fear the day of judgment.
(45) To be in dread of hell.
(46) To desire eternal life with all spiritual longing.
(47) To keep death before one's eyes daily.
(48) To keep a constant watch over the actions of our life.
(49) To hold as certain that God sees us everywhere.
(50) To dash at once against Christ the evil thoughts which rise in one's heart.
(51) And to disclose them to our spiritual father.
(52) To guard one's tongue against bad and wicked speech.
(53) Not to love much speaking.
(54) Not to speak useless words and such as provoke laughter.
(55) Not to love much or boisterous laughter.
(56) To listen willingly to holy reading.
(57) To apply one's self often to prayer.
(58) To confess one's past sins to God daily in prayer with sighs and tears, and to amend them for the future.
(59) Not to fulfil the desires of the flesh (cf Gal 5:16).
(60) To hate one's own will.
(61) To obey the commands of the Abbot in all things, even though he himself (which Heaven forbid) act otherwise, mindful of that precept of the Lord: "What they say, do ye; what they do, do ye not" (Mt 23:3).
(62) Not to desire to be called holy before one is; but to be holy first, that one may be truly so called.
(63) To fulfil daily the commandments of God by works.
(64) To love chastity.
(65) To hate no one.
(66) Not to be jealous; not to entertain envy.
(67) Not to love strife.
(68) Not to love pride.
(69) To honor the aged.
(70) To love the younger.
(71) To pray for one's enemies in the love of Christ.
(72) To make peace with an adversary before the setting of the sun.
(73) And never to despair of God's mercy.

Behold, these are the instruments of the spiritual art, which, if they have been applied without ceasing day and night and approved on judgment day, will merit for us from the Lord that reward which He hath promised: "The eye hath not seen, nor the ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him" (1 Cor 2:9). But the workshop in which we perform all these works with diligence is the enclosure of the monastery, and stability in the community.

Stone · 02-10-2021, 11:36 AM

CHAPTER V

Of Obedience

The first degree of humility is obedience without delay. This becometh those who, on account of the holy subjection which they have promised, or of the fear of hell, or the glory of life everlasting, hold nothing dearer than Christ. As soon as anything hath been commanded by the Superior they permit no delay in the execution, as if the matter had been commanded by God Himself. Of these the Lord saith: "At the hearing of the ear he hath obeyed Me" (Ps 17[18]:45). And again He saith to the teachers: "He that heareth you heareth Me" (Lk 10:16).

Such as these, therefore, instantly quitting their own work and giving up their own will, with hands disengaged, and leaving unfinished what they were doing, follow up, with the ready step of obedience, the work of command with deeds; and thus, as if in the same moment, both matters--the master's command and the disciple's finished work--are, in the swiftness of the fear of God, speedily finished together, whereunto the desire of advancing to eternal life urgeth them. They, therefore, seize upon the narrow way whereof the Lord saith: "Narrow is the way which leadeth to life" (Mt 7:14), so that, not living according to their own desires and pleasures but walking according to the judgment and will of another, they live in monasteries, and desire an Abbot to be over them. Such as these truly live up to the maxim of the Lord in which He saith: "I came not to do My own will, but the will of Him that sent Me" (Jn 6:38).

This obedience, however, will be acceptable to God and agreeable to men then only, if what is commanded is done without hesitation, delay, lukewarmness, grumbling or complaint, because the obedience which is rendered to Superiors is rendered to God. For He Himself hath said: "He that heareth you heareth Me" (Lk 10:16). And it must be rendered by the disciples with a good will, "for the Lord loveth a cheerful giver (2 Cor 9:7). " For if the disciple obeyeth with an ill will, and murmureth, not only with lips but also in his heart, even though he fulfil the command, yet it will not be acceptable to God, who regardeth the heart of the murmurer. And for such an action he acquireth no reward; rather he incurreth the penalty of murmurers, unless he maketh satisfactory amendment.

Stone · 02-10-2021, 11:41 AM

CHAPTER VI

Of Silence

Let us do what the Prophet saith: "I said, I will take heed of my ways, that I sin not with my tongue: I have set a guard to my mouth, I was dumb, and was humbled, and kept silence even from good things" (Ps 38[39]:2-3). Here the prophet showeth that, if at times we ought to refrain from useful speech for the sake of silence, how much more ought we to abstain from evil words on account of the punishment due to sin.

Therefore, because of the importance of silence, let permission to speak be seldom given to perfect disciples even for good and holy and edifying discourse, for it is written: "In much talk thou shalt not escape sin" (Prov 10:19). And elsewhere: "Death and life are in the power of the tongue" (Prov 18:21). For it belongeth to the master to speak and to teach; it becometh the disciple to be silent and to listen. If, therefore, anything must be asked of the Superior, let it be asked with all humility and respectful submission. But coarse jests, and idle words or speech provoking laughter, we condemn everywhere to eternal exclusion; and for such speech we do not permit the disciple to open his lips.

Stone · 02-10-2021, 11:43 AM

CHAPTER VII

Of Humility

Brethren, the Holy Scripture crieth to us saying: "Every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted" (Lk 14:11; 18:14). Since, therefore, it saith this, it showeth us that every exaltation is a kind of pride. The Prophet declareth that he guardeth himself against this, saying: "Lord, my heart is not puffed up; nor are my eyes haughty. Neither have I walked in great matters nor in wonderful things above me" (Ps 130[131]:1). What then? "If I was not humbly minded, but exalted my soul; as a child that is weaned is towards his mother so shalt Thou reward my soul" (Ps 130[131]:2).

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.

The first degree of humility, then, is that a man always have the fear of God before his eyes (cf Ps 35[36]:2), shunning all forgetfulness and that he be ever mindful of all that God hath commanded, that he always considereth in his mind how those who despise God will burn in hell for their sins, and that life everlasting is prepared for those who fear God. And whilst he guardeth himself evermore against sin and vices of thought, word, deed, and self-will, let him also hasten to cut off the desires of the flesh.

Let a man consider that God always seeth him from Heaven, that the eye of God beholdeth his works everywhere, and that the angels report them to Him every hour. The Prophet telleth us this when he showeth God thus ever present in our thoughts, saying: "The searcher of hearts and reins is God" (Ps 7:10). And again: "The Lord knoweth the thoughts of men" (Ps 93[94]:11) And he saith: "Thou hast understood my thoughts afar off" (Ps 138[139]:3). And: "The thoughts of man shall give praise to Thee" (Ps 75[76]:11). Therefore, in order that he may always be on his guard against evil thoughts, let the humble brother always say in his heart: "Then I shall be spotless before Him, if I shall keep myself from iniquity" (Ps 17[18]:24).

We are thus forbidden to do our own will, since the Scripture saith to us: "And turn away from thy evil will" (Sir 18:30). And thus, too, we ask God in prayer that His will may be done in us (cf Mt 6:10). We are, therefore, rightly taught not to do our own will, when we guard against what Scripture saith: "There are ways that to men seem right, the end whereof plungeth into the depths of hell" (Prov 16:25). And also when we are filled with dread at what is said of the negligent: "They are corrupted and become abominable in their pleasure" (Ps 13[14]:1). But as regards desires of the flesh, let us believe that God is thus ever present to us, since the Prophet saith to the Lord: "Before Thee is all my desire" (Ps 37[38]:10).

We must, therefore, guard thus against evil desires, because death hath his station near the entrance of pleasure. Whence the Scripture commandeth, saying: "Go no after thy lusts" (Sir 18:30). If, therefore, the eyes of the Lord observe the good and the bad (cf Prov 15:3) and the Lord always looketh down from heaven on the children of men, to see whether there be anyone that understandeth or seeketh God (cf Ps 13[14]:2); and if our actions are reported to the Lord day and night by the angels who are appointed to watch over us daily, we must ever be on our guard, brethren, as the Prophet saith in the psalm, that God may at no time see us "gone aside to evil and become unprofitable" (Ps 13[14]:3), and having spared us in the present time, because He is kind and waiteth for us to be changed for the better, say to us in the future: "These things thou hast done and I was silent" (Ps 49[50]:21).

The second degree of humility is, when a man loveth not his own will, nor is pleased to fulfill his own desires but by his deeds carrieth our that word of the Lord which saith: "I came not to do My own will but the will of Him that sent Me" (Jn 6:38). It is likewise said: "Self-will hath its punishment, but necessity winneth the crown."

The third degree of humility is, that for the love of God a man subject himself to a Superior in all obedience, imitating the Lord, of whom the Apostle saith: "He became obedient unto death" (Phil 2:8).

The fourth degree of humility is, that, if hard and distasteful things are commanded, nay, even though injuries are inflicted, he accept them with patience and even temper, and not grow weary or give up, but hold out, as the Scripture saith: "He that shall persevere unto the end shall be saved" (Mt 10:22). And again: "Let thy heart take courage, and wait thou for the Lord" (Ps 26[27]:14). And showing that a faithful man ought even to bear every disagreeable thing for the Lord, it saith in the person of the suffering: "For Thy sake we suffer death all the day long; we are counted as sheep for the slaughter" (Rom 8:36; Ps 43[44]:22). And secure in the hope of the divine reward, they go on joyfully, saying: "But in all these things we overcome because of Him that hath loved us" (Rom 8:37). And likewise in another place the Scripture saith: "Thou, O God, hast proved us; Thou hast tried us by fire as silver is tried; Thou hast brought us into a net, Thou hast laid afflictions on our back" (Ps 65[66]:10-11). And to show us that we ought to be under a Superior, it continueth, saying: "Thou hast set men over our heads" (Ps 65[66]:12). And fulfilling the command of the Lord by patience also in adversities and injuries, when struck on the one cheek they turn also the other; the despoiler of their coat they give their cloak also; and when forced to go one mile they go two (cf Mt 5:39-41); with the Apostle Paul they bear with false brethren and "bless those who curse them" (2 Cor 11:26; 1 Cor 4:12).

The fifth degree of humility is, when one hideth from his Abbot none of the evil thoughts which rise in his heart or the evils committed by him in secret, but humbly confesseth them. Concerning this the Scripture exhorts us, saying: "Reveal thy way to the Lord and trust in Him" (Ps 36[37]:5). And it saith further: "Confess to the Lord, for He is good, for His mercy endureth forever" (Ps 105[106]:1; Ps 117[118]:1). And the Prophet likewise saith: "I have acknowledged my sin to Thee and my injustice I have not concealed. I said I will confess against myself my injustice to the Lord; and Thou hast forgiven the wickedness of my sins" (Ps 31[32]:5).

The sixth degree of humility is, when a monk is content with the meanest and worst of everything, and in all that is enjoined him holdeth himself as a bad and worthless workman, saying with the Prophet: "I am brought to nothing and I knew it not; I am become as a beast before Thee, and I am always with Thee" (Ps 72[73]:22-23).

The seventh degree of humility is, when, not only with his tongue he declareth, but also in his inmost soul believeth, that he is the lowest and vilest of men, humbling himself and saying with the Prophet: "But I am a worm and no man, the reproach of men and the outcast of the people" (Ps 21[22]:7). "I have been exalted and humbled and confounded" (Ps 87[88]:16). And also: "It is good for me that Thou hast humbled me, that I may learn Thy commandments" (Ps 118[119]:71,73).

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.

The ninth degree of humility is, when a monk withholdeth his tongue from speaking, and keeping silence doth not speak until he is asked; for the Scripture showeth that "in a multitude of words there shall not want sin" (Prov 10:19); and that "a man full of tongue is not established in the earth" (Ps 139[140]:12).

The tenth degree of humility is, when a monk is not easily moved and quick for laughter, for it is written: "The fool exalteth his voice in laughter" (Sir 21:23).

The eleventh degree of humility is, that, when a monk speaketh, he speak gently and without laughter, humbly and with gravity, with few and sensible words, and that he be not loud of voice, as it is written: "The wise man is known by the fewness of his words."

The twelfth degree of humility is, when a monk is not only humble of heart, but always letteth it appear also in his whole exterior to all that see him; namely, at the Work of God, in the garden, on a journey, in the field, or wherever he may be, sitting, walking, or standing, let him always have his head bowed down, his eyes fixed on the ground, ever holding himself guilty of his sins, thinking that he is already standing before the dread judgment seat of God, and always saying to himself in his heart what the publican in the Gospel said, with his eyes fixed on the ground: "Lord, I am a sinner and not worthy to lift up mine eyes to heaven" (Lk 18:13); and again with the Prophet: "I am bowed down and humbled exceedingly" (Ps 37[38]:7-9; Ps 118[119]:107).

Having, therefore, ascended all these degrees of humility, the monk will presently arrive at that love of God, which being perfect, casteth out fear (1 Jn 4:18). In virtue of this love all things which at first he observed not without fear, he will now begin to keep without any effort, and as it were, naturally by force of habit, no longer from the fear of hell, but from the love of Christ, from the very habit of good and the pleasure in virtue. May the Lord be pleased to manifest all this by His Holy Spirit in His laborer now cleansed from vice and sin.

Stone · 02-10-2021, 11:43 AM

CHAPTER VIII

Of the Divine Office during the Night

Making due allowance for circumstances, the brethren will rise during the winter season, that is, from the calends of November till Easter, at the eighth hour of the night; so that, having rested till a little after midnight, they may rise refreshed. 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.

But from Easter to the aforesaid calends, let the hour for celebrating the night office (Matins) be so arranged, that after a very short interval, during which the brethren may go out for the necessities of nature, the morning office (Lauds), which is to be said at the break of day, may follow presently.

Stone · 02-10-2021, 11:45 AM

CHAPTER IX

How Many Psalms Are to Be Said at the Night Office

During the winter season, having in the first place said the verse: Deus, in adjutorium meum intende; Domine, ad adjuvandum me festina, there is next to be said three times, Domine, labia mea aperies, et os meum annuntiabit laudem tuam (Ps 50[51]:17). To this the third psalm and the Gloria are to be added. After this the 94th psalm with its antiphon is to be said or chanted. Hereupon let a hymn follow, and after that six psalms with antiphons. When these and the verse have been said, let the Abbot give the blessing. All being seated on the benches, let three lessons be read alternately by the brethren from the book on the reading stand, between which let three responsories be said. Let two of the responsories be said without the Gloria, but after the third lesson, let him who is chanting say the Gloria. When the cantor beginneth to sing it, let all rise at once from their seats in honor and reverence of the Blessed Trinity.

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.

After these three lessons with their responsories, let six other psalms follow, to be sung with Alleluia. After these let the lessons from the Apostle follow, to be said by heart, then the verse, the invocation of the litany, that is, Kyrie eleison. And thus let the night office come to an end.

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