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CHAPTER LXIV
Of the Election of the Abbot
In the election of an Abbot let this always be observed as a rule, that he be placed in the position whom the whole community with one consent, in the fear of God, or even a small part, with sounder judgment, shall elect. But let him who is to be elected be chosen for the merit of his life and the wisdom of his doctrine, though he be the last in the community.
But even if the whole community should by mutual consent elect a man who agreeth to connive at their evil ways (which God forbid) and these irregularities in some come to the knowledge of the Bishop to whose diocese the place belongeth, or to neighboring Abbots, or Christian people, let them not permit the intrigue of the wicked to succeed, but let them appoint a worthy steward over the house of God, knowing that they shall receive a bountiful reward for this action, if they do it with a pure intention and godly zeal; whereas, on the other hand, they commit a sin if they neglect it.
But when the Abbot hath been elected let him bear in mind how great a burden he hath taken upon himself, and to whom he must give an account of his stewardship (cf Lk 16:2); and let him be convinced that it becometh him better to serve than to rule. He must, therefore, be versed in the divine law, that he may know whence "to bring forth new things and old" (Mt 13:52). Let him be chaste, sober, and merciful, and let him always exalt "mercy above judgment" (Jas 2:13), that he also may obtain mercy.
Let him hate vice, but love the brethren. And even in his corrections, let him act with prudence and not go to extremes, lest, while he aimeth to remove the rust too thoroughly, the vessel be broken. Let him always keep his own frailty in mind, and remember that "the bruised reed must not be broken" (Is 42:3). In this we are not saying that he should allow evils to take root, but that he cut them off with prudence and charity, as he shall see it is best for each one, as we have already said; and let him aim to be loved rather than feared.
Let him not be fussy or over-anxious, exacting, or headstrong; let him not be jealous or suspicious, because he will never have rest. In all his commands, whether they refer to things spiritual or temporal, let him be cautious and considerate. Let him be discerning and temperate in the tasks which he enjoineth, recalling the discretion of holy Jacob who saith: "If I should cause my flocks to be overdriven, they would all die in one day" (Gen 33:13). Keeping in view these and other dictates of discretion, the mother of virtues, let him so temper everything that the strong may still have something to desire and the weak may not draw back. Above all, let him take heed that he keep this Rule in all its detail; that when he hath served well he may hear from the Lord what the good servant heard who gave his fellow-servants bread in season: "Amen, I say to you," He saith,"he shall set him over all his goods" (Mt 24:47).
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CHAPTER LXV
Of the Prior of the Monastery
It often happeneth indeed, that grave scandals arise in monasteries out of the appointment of the Prior; since there are some who, puffed up with the wicked spirit of pride and thinking themselves to be second Abbots, set up a despotic rule, foster scandals, and excite quarrels in the community, and especially in those places where also the Prior is appointed by the same Bishop or the same Abbots who appointeth his Abbot. How foolish this is can easily be seen; because, from the very beginning of his appointment, matter for pride is furnished him, when his thoughts suggest to him that now he is exempt from the authority of the Abbot, because "thou too hast been appointed by those by whom the Abbot was appointed." From this source arise envy, discord, slander, quarrels, jealousy, and disorders. While the Abbot and the Prior are thus at variance with each other, it must follow that their souls are endangered by this discord and that those who are under them, as long as they humor the parties, go to ruin. The fault of this evil resteth on the heads of those who were the authors of such disorders.
We foresee, therefore, that for the preservation of peace and charity it is best that the government of the monastery should depend on the will of the Abbot; and if it can be done, let the affairs of the monastery (as we have explained before) be attended to by deans, as the Abbot shall dispose; so that, the same office being shared by many, no one may become proud.
If, however, the place require it, or the brotherhood reasonably and with humility make the request, and the Abbot shall deem it advisable, let the Abbot himself appoint as Prior whomever, with the advice of God-fearing brethren, he shall select. But let the Prior reverently do what his Abbot hath enjoined on him, doing nothing against the will or the direction of the Abbot; for the higher he is placed above others, the more careful should he be to obey the precepts of the Rule.
If the Prior be found disorderly or blinded by vainglory, or hath been proved to be a contemner of the Holy Rule, let him be admonished up to the fourth time; if he doth not amend, let the correction of the regular discipline be applied to him. But if he doth not amend even then, let him be deposed from the office of priorship, and another who is worthy be appointed in his stead. But if even afterward he be not quiet and submissive in the brotherhood, let him also be expelled from the monastery. Still, let the Abbot reflect that he must give an account to God for all his judgments, lest perhaps envy or jealousy should sear his conscience.
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CHAPTER LXVI
Of the Porter of the Monastery
Let a wise old man be placed at the door of the monastery, one who knoweth how to take and give an answer, and whose mature age doth not permit him to stray about.
The porter should have a cell near the door, that they who come may always find one present from whom they may obtain an answer. As soon as anyone knocketh or a poor person calleth, let him answer, "Thanks be to God," or invoke a blessing, and with the meekness of the fear of God let him return an answer speedily in the fervor of charity. If the porter hath need of assistance, let him have a younger brother.
If it can be done, the monastery should be so situated that all the necessaries, such as water, the mill, the garden, are enclosed, and the various arts may be plied inside of the monastery, so that there may be no need for the monks to go about outside, because it is not good for their souls. But we desire that this Rule be read quite often in the community, that none of the brethren may excuse himself of ignorance.
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CHAPTER LXVII
Of the Brethren Who Are Sent on a Journey
Let the brethren who are to be sent on a journey recommend themselves to the prayers of all the brotherhood and of the Abbot. And after the last prayer at the Work of God, let a commemoration always be made for the absent brethren.
On the day that the brethren return from the journey, let them lie prostrate on the floor of the oratory at all the Canonical Hours, when the Work of God is finished, and ask the prayers of all on account of failings, for fear that the sight of evil or the sound of frivolous speech should have surprised them on the way.
And let no one presume to relate to another what he hath seen or heard outside of the monastery, because it is most hurtful. But if anyone presume to do so, let him undergo the penalty of the Rule. In like manner let him be punished who shall presume to go beyond the enclosure of the monastery, or anywhere else, or to do anything, however little, without the order of the Abbot.
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CHAPTER LXVIII
If a Brother Is Commanded to Do Impossible Things
If, perchance, any difficult or impossible tasks be enjoined on a brother, let him nevertheless receive the order of him who commandeth with all meekness and obedience. If, however, he see that the gravity of the task is altogether beyond his strength, let him quietly and seasonably submit the reasons for his inability to his Superior, without pride, protest, or dissent. If, however, after his explanation the Superior still insisteth on his command, let the younger be convinced that so it is good for him; and let him obey from love, relying on the help of God.
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CHAPTER LXIX
That in the Monastery No One Presume to Defend Another
Care must be taken that on no occasion one monk try to defend another in the monastery, or to take his part, even though they be closely related by ties of blood. Let it not be attempted by the monks in any way; because such conduct may give rise to very grave scandal. If anyone overstep this rule, let him be severely punished.
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CHAPTER LXX
That No One Presume to Strike Another
Let every occasion for presumption be avoided in the monastery. We decree that no one be permitted to excommunicate or to strike any one of his brethren, unless the Abbot hath given him the authority. But let those who transgress be taken to task in the presence of all, that the others may fear (cf 1 Tm 5:20).
Let all, however, exercise diligent and watchful care over the discipline of children, until the age of fifteen; but even that, within due limits and with discretion. For if anyone should presume to chastise those of more advanced years, without the command of the Abbot, or should be unduly provoked with children, let him be subject to the discipline of the Rule; because it is written: "What thou dost not wish to be done to thee, do not thou to another" (Tb 4:16).
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CHAPTER LXXI
That the Brethren Be Obedient to One Another
The brethren must render the service of obedience not only to the Abbot, but they must thus also obey one another, knowing that they shall go to God by this path of obedience. Hence, granted the command of the Abbot and of the Superiors who are appointed by him (to which we do not permit private commands to be preferred), in other respects let the younger brethren obey their elders with all charity and zeal. But if anyone is found to be obstinate, let him be punished.
And if a brother be punished in any way by the Abbot or by any of his Superiors for even a slight reason or if he perceive that the temper of any of his Superiors is but slightly ruffled or excited against him in the least, let him without delay cast himself down on the ground at his feet making satisfaction, until the agitation is quieted by a blessing. If anyone scorn to do this, either let him undergo corporal punishment, or, if he be obstinate, let him be expelled from the monastery.
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CHAPTER LXXII
Of the Virtuous Zeal Which the Monks Ought to Have
As there is a harsh and evil zeal which separateth from God and leadeth to hell, so there is a virtuous zeal which separateth from vice and leadeth to God and life everlasting.
Let the monks, therefore, practice this zeal with most ardent love; namely, that in honor they forerun one another (cf Rom 12:10). Let them bear their infirmities, whether of body or mind, with the utmost patience; let them vie with one another in obedience. Let no one follow what he thinketh useful to himself, but rather to another. Let them practice fraternal charity with a chaste love.
Let them fear God and love their Abbot with sincere and humble affection; let them prefer nothing whatever to Christ, and my He lead us all together to life everlasting.
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CHAPTER LXXIII
Of This, that Not the Whole Observance of Righteousness Is Laid Down in this Rule
Now, we have written this Rule that, observing it in monasteries, we may show that we have acquired at least some moral righteousness, or a beginning of the monastic life.
On the other hand, he that hasteneth on to the perfection of the religious life, hath at hand the teachings of the holy Fathers, the observance of which leadeth a man to the height of perfection. For what page or what utterance of the divinely inspired books of the Old and the New Testament is not a most exact rule of human life? Or, what book of the holy Catholic Fathers doth not loudly proclaim how we may go straight to our Creator? So, too, the collations of the Fathers, and their institutes and lives, and the rule of our holy Father, Basil--what are they but the monuments of the virtues of exemplary and obedient monks? But for us slothful, disedifying, and negligent monks they are a source for shame and confusion.
Thou, therefore, who hastenest to the heavenly home, with the help of Christ fulfil this least rule written for a beginning; and then thou shalt with God's help attain at last to the greater heights of knowledge and virtue which we have mentioned above.
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